יהודים ונכרים בספרות חז"ל מכללת אחוה תשע"ח שיעור מס. 4 "גוי"

(1) The Beracha (blessing) of Zimun is from the Torah (i.e. a Torah obligation) as it is said, “And you should eat, and be satisfied, and bless…” (Deuteronomy 8:10), this is [a reference to] the Beracha of Zimun. “… Hashem, your God …” (Deuteronomy 8:10), this is [a reference to] the first Beracha [of Birkat Hamazon (Grace After Meals)]. “… for the land …” (Deuteronomy 8:10), this is [a reference to] the Beracha about the land (i.e. the second Beracha) [of Birkat Hamazon]. “… the good …” (Deuteronomy 8:10), this is [a reference to the Beracha about] Jerusalem (i.e. the third Beracha) [of Birkat Hamazon] as it is said “… this good mountain and Levanon.” (Deuteronomy 3:25). “… which He has given you.” (Deuteronomy 8:10), this is [a reference to the Beracha of] Hatov Vehameitiv (The Good and Who does good) (i.e. the fourth Beracha) [of Birkat Hamazon].

(2) From where [do we know] that just like you have to say a Beracha (blessing) after [eating food] you also have to say a Beracha before [eating food]? The Torah teaches us, “… which He has given you” (Deuteronomy 8:10), [meaning] from the moment that He gave [the food] to you, [you have to say a Beracha on it.] From where [do we know] that [you have to say a Beracha] even on [seeing] mountains and hills? The Torah teaches us, “… for the land …” (Deuteronomy 8:10). From where [do we know] that [you have to say a Beracha] even on [studying and reading] the Torah and on [performing] Mitzvot (commandments)? The Torah teaches us, “… which He has given you” (Deuteronomy 8:10), and it says, “… and I will give you the tablets of stone …” (Exodus 24:12).

(3) Rebbi Meir says, “From where [do we know] that just like you have to bless [God] for good [things that happen to you], so too you have to bless [God] for bad [things that happen to you]? The Torah teaches us, ‘… that which Hashem, your God, has given you …’ (Deuteronomy 26:11). “Your God” [meaning] “your Judge”. For every judgment that He judges you, whether positively or negatively.”

(4) [A person] who sees an idol says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Erech Apayim (Blessed are You Hashem, our God, King of the world, Who is merciful). [If a person sees] a place from where an idol was uprooted, he says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Sheakar Avodah Zarah Meartzeinu. Yehi Ratzon Milfanecha, Hashem Eloheinu, Sheteaker Avodah Zarah Meartzeinu Umikol Mekomot Yisrael, Vetashiv Lev Ovdeihem Leavdecha (Blessed are You Hashem, our God, King of the world, who uprooted an idol from our land. May it be Your will, Hashem our God, that [all] idol worship will be uprooted from our land and from all places where Jews [live], and may You return the heart of their worshipers to Your worship.).

(5) [A person] who sees large crowds2 [of people] should say [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Chacham Harazim (Blessed are You Hashem, our God, King of the world, Who is wise [to know] secrets), because their faces are not similar to each other and their minds are not similar to each other. When Ben Zoma saw large crowds [of people] on the Temple Mount he said, “Blessed be the One who created all of these [people] to serve me. How much the first man toiled before he tasted [even] one mouthful? He planted [grain], ploughed, reaped, bound sheaves, threshed, winnowed, selected, ground, sifted, kneaded, and baked, and [only] after that [he] ate [bread]. And I stand up in the morning and I find all of these [foods] in front of me [already prepared].” How much the first man toiled before he wore a shirt? He sheared [wool], washed, combed, dyed, spun, wove, and sewed, and [only] after that he wore [clothes]. And I stand up in the morning and I find all of these [clothes] in front of me [already made]. How many skilled laborers are anxious to wake up [early to sell their goods], and I stand up in the morning and I find all of these [goods] in front of me [already made].” And also Ben Zoma used to say, “What does a good guest say? ‘May the host be remembered for good! How many different types of wine he brought in front of us? How many different pieces [of meat] he brought in front of us? How many different types of fine white bread he brought in front of us? Everything that he did, he did only for me.’ But what does a bad guest say? And what did I eat of his? I ate [only] one bread of his. I ate [only] one piece [of meat] of his. I drank only one cup [of wine] of his. Everything that he did, he did only for his wife and children.’” And so also it says, “Remember this so that you may extol His work that people have witnessed.” (Job 36:24)

(6) [A person] that sees a black [person], a Borek, a redhead [person], an albino [person], a hunchback [person], a midget, a deaf [person], a mentally retarded [person], and a drunk [person] says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Meshane Habriyot (Blessed are You Hashem, our God, King of the world, Who changes creatures). [A person that sees] a cripple [person], a lame [person], a blind [person], and a [person] afflicted with boils, says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Dayan Haemet (Blessed are You Hashem, our God, King of the world, the true Judge)

(7) [A person] that sees beautiful people and beautiful trees says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Mi Shekacha Lo Beriot Naot (Blessed are You Hashem, our God, King of the world, Who has such beautiful creations [in His world]).

(8) [A person] that sees a rainbow in the cloud says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Neeman Bevrito Zocher Habrit (Blessed are You Hashem, our God, King of the world, Who is trustworthy in His covenant [and] remembers the covenant).

(9) [A person] that was walking in the cemetery says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Yodeah Mispar Kulchem. Hu Atid Ladun Etchem Vehu Atid Lehakimchem Badin. Baruch [Ata Hashem] Neeman Bidvaro Mechayeh Hametim (Blessed are You Hashem, our God, King of the world, Who knows the number of all of you. He will judge you and He will raise you up in judgment. Blessed are You Hashem, Who is trustworthy in His word [and] Who revives the dead).

(10) [A person] that sees the sun, the moon, the planets and the constellations says [the following Beracha (blessing):] Baruch [Ata Hashem Eloheinu Melech Haolam] Oseh Bereishit (Blessed are You Hashem, our God, King of the world, Who performs creation). Rebbi Yehudah says, “[If] a person says a Beracha on the sun, [he follows] a foreign way.” And also Rebbi Yehudah used to say, “[If a person] sees the sea constantly and [then suddenly] something changed in it, he needs to say a Beracha [on seeing the sea].”

(11) Rebbi Meir used to say, ‘It says [in the Torah], “And you should love Hashem, your God, with all of your heart …” (Deuteronomy 6:5) [That means that you should love God] with both of your inclinations, with the good inclination and with the evil inclination. “… and with all of your soul …” (Deuteronomy 6:5) [That means that] even if He takes away your soul [you should still love Him]. And so also it says, “Because for Your sake we are killed all the time …” (Psalms 44:23) [But there is also] another explanation. “With all of your soul” [means] with the soul that He created within you, as it says “Let my soul live and I will praise You …” (Psalms 119:175) And [also] it says, “All my bones will say,’Hashem, Who is like You?”’ (Psalms 35:10)’ Ben Azzai says, “’With all of your soul’ [means that] you should give over your soul to [the performance] of the commandments.”

(12) There are prayers that are frivolous. How so? [If a person] gathered one hundred Kor [of grain, and then] said [to God] “May it be Your will that there will be two hundred [Kor of grain]. [A person] obtained one hundred barrels [of wine and then] said [to God] “May it be Your will that there will be two hundred [barrels of wine].” All of this is a prayer in vain. But a person may pray that they (i.e. the grain or the barrels) should be blessed and not be cursed.

(13) Rebbi Dostai Bar Yanai says in the name of Rebbi Meir, ‘It says [in the Torah] regarding Yitzchak “… and I will bless you and I will make your seed abundant for the sake of Avraham, My servant.” (Genesis 26:24) Yitzchak expounded and said, “A blessing only settles [on a person] through physical deeds.” [Then] he got up and he planted [seeds in the field], as it says, “And Yitzchak planted in that land, and he founded in that year Mea Shearim (literally: One Hundred Gates), and Hashem blessed him.” (Genesis 26:12) One hundred [is referring to] types [of seeds that Yitzchak planted. In that case why does the verse say] Mea Shearim (i.e. One Hundred Gates and not One Hundred Types of Seeds)? [Because the word Shearim is not referring to gates, but rather to measurements,] that they (i.e. Yitzchak’s workers) measured a hundred times [more than they planted]. It comes out [that] for every one [seed that they planted, they received back] a hundred [units of crops] according to what they measured.

(14) [When a person] performs any Mitzvah (commandment) he has to say a Beracha (blessing) on it. [If a person] makes a Sukkah (booth) for himself he says [the following Beracha after completing it]: Baruch [Ata Hashem Eloheinu Melech Haolam] Shehigiyanu Lazman Hazeh (Blessed are You Hashem, our God, King of the world, Who has helped us reach this time). [When a person] entered [the Sukkah] in order to dwell in it he says [the following Beracha]: Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Leishev Basukkah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to dwell in the Sukkah). And once he has said the Beracha on [dwelling in the Sukkah] on the first day [of the holiday of Sukkot] he does not need to say [this] Beracha anymore.

(15) [If a person] makes a Lulav (date palm branch) for himself he says [the following Beracha (blessing) after completing it]: Baruch [Ata Hashem Eloheinu Melech Haolam] Shehigiyanu Lazman Hazeh (Blessed are You Hashem, our God, King of the world, Who has helped us reach this time). When he takes it (i.e. the Lulav) [on the holiday of Sukkot] he says [the following Beracha]: Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Al Netilat Lulav (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to take the Lulav). And he must say this Beracha [before taking] it all seven days [of Sukkot]. [If a person] makes [a garment] with Tzitzit (fringes) [on it] for himself he says [the following Beracha after completing it]: Baruch [Ata Hashem Eloheinu Melech Haolam] Shehigiyanu Lazman Hazeh (Blessed are You Hashem, our God, King of the world, Who has helped us reach this time). When he wraps himself in it he says [the following Beracha]: Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Lehitatef Batzitzit (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to wrap in Tzitzit). And he must say this Beracha [before he puts on the garment with Tzitzit] every day. [If a person] makes Tefillin (Phylacteries) for himself he says [the following Beracha after completing it]: Baruch [Ata Hashem Eloheinu Melech Haolam] Shehigiyanu Lazman Hazeh. When he puts it on he says [the following Beracha]: Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Lehaniach Tefillin (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to put on Tefillin). When does he put them (i.e. Tefillin) on? In the morning. [If] he did not put them on in the morning he [can] put them on the whole day.

(16) [Even if a person] slaughters [an animal] for himself he needs to say a Beracha (blessing) [in the form as if it was slaughtered for others]. He says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Al Hashechitah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the slaughter). [Even if a person] covers blood [after slaughtering a wild animal or a bird] for himself he needs to say a Beracha [in the form as if the blood was covered for others]. He says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Al Kisui Hadam Beafar (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding covering of the blood with dirt).

(17) [If a person] circumcises [a baby boy for someone else] (i.e. not his own son) he needs to say a Beracha (blessing) for himself (i.e. for his act of circumcision) [even though it is the father who is obligated to circumcise his own son]. He says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Al Hamilah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the circumcision). The father of the boy has to say a Beracha for himself [regardless if he is or is not the one who performed the circumcision].6 He says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Lehachniso Bivrito Shel Avraham Avinu (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to bring him into the covenant of Avraham, our father). And the people who stand there [in the presence of the circumcision] say [in response to the father’s Beracha:] Keshem Shehichnisato Lebrit Kach Tachnisehu Letorah Ulechupah Ulemaasim Tovim (Just like you have brought him to the circumcision so too may you bring him to the Torah, to the Chupah (Wedding Canopy) and to [performing] good deeds). [The person] who says the Beracha [over the ceremony of the circumcision] says [the following Beracha: Baruch Ata Hashem Eloheinu Melech Haolam] Asher Kidesh Yedid Mibeten, Vechok Besheiro Sam, Vetzeetzaav Chatam Beot Berit Kodesh. Al Ken Bischar Zot, El Chai Chelkeinu Tzureinu Tziva Lehatzil Yedidot Sheereinu Mishachat. Baruch [Ata Hashem] Koret Haberit (Blessed are You Hashem, our God, King of the world, Who has sanctified the beloved one from the womb, and placed the mark of the law on his descendant, and sealed his offspring with the sign of the holy covenant. Therefore, as a reward for this, The Living God, Our Portion, Our Rock, command to save the beloved people of our remnant from destruction. Blessed are You Hashem, Who establishes the covenant).

(18) [A person] who circumcises converts [to Judaism for their conversion] says [the following Beracha (blessing): Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu {Al Hamilah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the circumcision). [The person] who says the Beracha [over the ceremony of the circumcision of converts] says [the following Beracha:] Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu} Lamul Et Hagerim {U}Lehatif Mehen Dam Brit Sheilmaleh Dam Brit Lo Nitkayem Shamayim Vaaretz Sheneemar Im Lo Briti Yomam Valailah [Chukot Shamaim Vaaretz Lo Samti]. Baruch [Ata Hashem] Koret Habrit (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to circumcise converts and to draw from them the blood of the covenant, because if not for the blood of the covenant heaven and earth would not exist as it is said, “If not for My covenant day and night I would not upkeep the laws of heaven and earth.” (Jeremiah 33:25) Blessed are You Hashem, Who establishes the covenant). [A person] who circumcises slaves [when they get bought by a Jew] says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam Asher Kideshanu Bemitzvotav Vetzivanu] Al Hamilah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the circumcision). [The person] who says the Beracha [over the ceremony of the circumcision of slaves] says [the following Beracha:] Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu Lamol Et Haavadim {U}Lehatif Mehen Dam Brit Sheilmaleh Dam Brit Lo Nitkayem Shamayim Vaaretz Sheneemar Im Lo Briti Yomam Valailah [Chukot Shamaim Vaaretz Lo Samti]. Baruch [Ata Hashem] Koret Habrit (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to circumcise slaves and to draw from them the blood of the covenant, because if not for the blood of the covenant heaven and earth would not exist as it is said, “If not for My covenant day and night I would not upkeep the laws of heaven and earth.” (Jeremiah 33:25) Blessed are You Hashem, Who establishes the covenant).

(19) [A person] who was walking to separate Terumah (heave-offering) and Maaserot (tithes) says [the following Beracha (blessing) before he arrived to do the separation]: Baruch [Ata Hashem Eloheinu Melech Haolam] Shehigiyanu Lazman Hazeh (Blessed are You Hashem, our God, King of the world, Who has brought us to this time). As he separates them he says [the following Beracha]: Baruch [Ata Hashem Eloheinu Melech Haolam] Asher Kideshanu Bemitzvotav Vetzivanu Lehafrish Terumah Umaasrot (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to separate Terumah and Maaserot). When does he say the Beracha on them (i.e. Terumah and Maaserot)? At the time that he separates them.

(20) [If] ten [people] were doing ten [different] Mitzvot (commandments) [while being together, then] each [person] says a Beracha (blessing) [on each Mitzvah (commandment)] for himself. [If] all of them were doing one Mitzvah [together, then] one [person] says [one] Beracha [on that Mitzvah] for everyone. One [person] that was doing ten [different] Mitzvot says a [separate] Beracha on each [Mitzvah]. One [person] that was doing one Mitzvah the whole day [without interruption] only says one Beracha [on it, in the beginning]. [However, if] he was stopping [in the middle of the performance of the Mitzvah] and then doing it [again] he says a [new] Beracha on each [new performance of that Mitzvah].

(21) [A person] who enters a city [should] pray two [prayers], one when he enters [the city] and one when he exits [the city]. Rebbi Shimon says, “[He should pray] four [prayers], two [prayers] when he enters [the city] and two [prayers] when he exits [the city].” What [prayer should] he say [right before] he enters [the city]? “May it be Your will, Hashem, my God, that You will bring me into this city in peace.” [After] he has entered [the city] in peace, he [should] say [the following prayer]: “I thank You, Hashem, My God, that You brought me in peace. May it be Your will, Hashem, my God, that You will take me out from this city in peace.” [After] he has exited [the city] in peace, he [should] say [the following prayer]: “I thank You, Hashem, my God, that you took me out in peace. May it be Your will, Hashem, my God, that You will [allow] me to reach my place [of residence] in peace.”

(22) [A person] who enters into a bathhouse [should] pray two [prayers], one as he enters [the bathhouse] and one as he exits [the bathhouse]. As he enters [the bathhouse] he says [the following prayer]: May it be Your will, Hashem, my God, that you will bring me in peace and you will take me out in peace. And may there not happen with me a disaster. But if a disaster will happen to me may my death be a forgiveness for all of my sins. [However] save me from this and anything similar to it in the future. [If] he exited in peace he says [the following prayer]: I thank You, Hashem, my God, that you took me out in peace. So may it be Your will, Hashem, my God, that I will come to my place [of residence] in peace.

(23) Rebbi Yehudah says, “A person is obligated to say [the following] three Berachot (blessings) every day: Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Goy (Blessed are You Hashem, our God, King of the world, for not making me a gentile), Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Isha (Blessed are You Hashem, our God, King of the world, for not making me a woman), Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Bur (Blessed are You Hashem, our God, King of the world, for not making me a boor). [The reason for saying a Beracha for not making him] a gentile is because it says ‘All nations are like nothing to Him. He considers them to be empty and void.’ (Isaiah 40:17) [The reason for saying a Beracha for not making him] a woman is because women are not obligated in Mitzvot (commandments).” [The reason for saying a Beracha for not making him] a boor is because a boor is not afraid of sin. They have said a parable to what this is similar to. [It is similar] to a king of flesh and blood who said to his servant to cook him [some] food, but he (i.e. the servant) has never cooked food in his life. In the end he ruins the food and angers his master. [Or the king told the servant] to hem for him a robe, but he (i.e. the servant) has never hemmed a robe in his life. In the end he [causes] the robe to get dirty and angers his master.

(24) A person should not enter the Temple Mount2 with money bundled in his cloak, and with dust on his feet, and with his money-belt tied on him on the outside as it is said, “Watch your feet when you go to the House of God …” (Ecclesiastes 4:17)

(25) Rebbi Yossi Ben Rebbi Yehudah says, “It says [in the verse], ‘… because you cannot come into the gate of the king in sackcloth.’ (Esther 4:2) For sure there are many more Kal Vechomer (a derivation from minor to major) derivations in this case.” And spitting [is forbidden on the Temple Mount] from a Kal Vechomer. Even though a shoe has nothing disgraceful about it, [and still] the Torah says not to go with a shoe [on to the Temple Mount], it is a Kal Vechomer to spitting which is disgraceful, [that it should be for sure forbidden on the Temple Mount].

(26) [A person] who begins [his Berachot (blessings)] with [God’s name that is represented by Hebrew letters] Yud Heh (i.e. Adonai) and ends [his Berachot] with [God’s name that is represented by Hebrew letters] Yud Heh (i.e. Adonai) is a wise person. [A person who begins his Berachot] with [God’s name that is represented by Hebrew letters] Aleph Lamed (i.e. El or Elohim), but ends [his Berachot] with [God’s name that is represented by Hebrew letters] Yud Heh (i.e. Adonai) is an average person. [A person who begins his Berachot] with [God’s name that is represented by Hebrew letters] Yud Heh (i.e. Adonai), but ends [his Berachot] with [God’s name that is represented by Hebrew letters] Aleph Lamed (i.e. El or Elohim) is a boor. [A person who begins his Berachot] with [God’s name that is represented by Hebrew letters] Aleph Lamed (i.e. El or Elohim), and ends [his Berachot] with [God’s name that is represented by Hebrew letters] Aleph Lamed (i.e. El or Elohim) follows a foreign way.

(27) All endings of Berachot (blessings) that were [said] in the Bet Hamikdash (Temple) [included the phrase] Ad Haolam (until the [next] world). After the heretics became more virulent [and] they said that there is only one world, [the Rabbis] decreed that [in the Bet Hamikdash in the endings of Berachot] they should say Min Haolam Vead Haolam (from [this] world and until the [next] world). And [thus] they would let [everyone] know that this world in front of the World to Come is like a vestibule in front of the banquet hall.

(28) [The people] do not answer Amen in the Bet Hamikdash (Temple) [after Berachot, but rather say instead Baruch Shem Kevod Malchuto Leolam Vaed (Blessed be His glorious Name forever and ever)]. And from where [do we know] that they do not answer Amen in the Bet Hamikdash? As it is said, “Get up, bless Hashem, your God, from the world until the world.” (Nehemiah 9:5) And it says, “And let them bless Your glorious name.” (ibid.) And from where [do we know that] for every single blessing and for every single praise [and not just at the conclusion of all blessings of Shemoneh Esreh, they say instead of Amen, Baruch Shem Kevod Malchuto Leolam Vaed]? The verse teaches us, “… and exalted beyond every blessing and praise.” (ibid.) [Meaning] for every single blessing and for every single praise [they say Baruch Shem Kevod Malchuto Leolam Vaed].

(29) Originally, when the Torah would get forgotten from the Jewish people the elders would swallow it (i.e. the Torah) between themselves, [and not publicly teach it to the masses in great detail] as it is said, “And behold, Boaz was coming from Bet Lechem and he said to the harvesters, ‘Hashem is with you’. And they said to him, ‘May Hashem bless you.’” (Ruth 2:4) And [also] it says, “Hashem is with you, mighty warrior.” (Judges 6:12) And [also] it says, “… and do not scorn your mother when she has grown old.” (Proverbs 23:22)5 “It is time to do for Hashem, they have forsaken Your Torah.” (Psalms 119:126)

(30) Hillel the Elder says, “At the time when they gather in you should spread, and at the time when they spread you should gather in.” At the time that you see that the Torah is beloved to all of the Jewish people and everyone rejoices in it, you should spread it (i.e. teach it) as it is said, “The one that spreads gathers in more ...” (Proverbs 11:24) And at the time that you see that the Torah is being forgotten from the Jewish people and no one is paying attention to it, gather it in (i.e. learn it privately to yourself and do not teach), as it is said, “It is time to do for Hashem, they have forsaken your Torah.” (Psalsms 119:126) Rebbi Meir says, “[If] they have forsaken your Torah, [then] it is time to do for Hashem [and teach the Torah to the masses even with more force than before].”

(31) Rebbi Meir used to say, “There is not [even a] single person among the Jewish people who does not perform one hundred Mitzvot (commandments) every day. He reads the Shema, says Berachot (blessings) before it and after it, eats his bread and says the Berachot before it and after it, prays Shemoneh Esreh three times, and does all other commandments and says Berachot over them.” And also Rebbi Meir used to say, “There is not [even a] single person among the Jewish people whom the Mitzvot do not surround. Tefillin (Phylacteries) is on his head, and Tefillin is on his arm, and Mezuzah (scroll on the doorpost) is on his door, and the four Tzitzit (fringes) surround him. And regarding them (i.e. these seven commandments) David said, ‘Seven times per day I praise You for the laws of Your righteousness.’ (Psalms 119:164). And when he (i.e. David) entered the bathhouse and saw the circumcision on his flesh [he praised God further for the eighth commandment that is physically on him] as it is said, ‘For the conductor, for the eighth, a song of David.’ (Psalms 12:1) And it says, ‘Hashem’s angel camps around those who fear Him and delivers them.’ (Psalms 34:8).”

(1) (Devarim 23:25) "If you come into the vineyard of your neighbor, you may eat grapes so as to satisfy your soul": "If you come into the vineyard of your neighbor": I might think (that the verse speaks of) any man (who enters the vineyard); it is, therefore, written (Ibid.) "but into your vessel you shall not pace them." (You shall place them, however,) into the vessels of the owner, (for whom you are working).

(2) "your neighbor": but not a gentile. "your neighbor": but not the Temple.

(3) "you may eat," but not suck (out the wine and discard the rest, [for this would result in his eating a greater number of grapes]).

(4) "grapes": and not figs — whence it was ruled: If he were working with (i.e., picking) grapes, he should not eat figs; if he were working with figs, he should not eat grapes. But he should restrain himself until he reaches the choice ones (and then eat).

(5) R. Elazar b. Chasma says: Whence is it derived that a worker may not eat more than his wage? From "so as to sate your soul." And the sages say: "so as to sate," which implies that a worker may eat even more than his wage.

(6) "but into your vessel you may not place them": when you are placing them into the vessel of the owner.

(1) (Exodus 21:14) "And if a man be deliberate against his neighbor to kill him, etc.": What is the intent of this section? From (Leviticus 24:17) "And a man if he strike any soul of man shall be put to death," I might think, even if he kills others (i.e., gentiles), or if he were a deaf-mute or an imbecile who killed (another), or if he were a doctor (who killed while) engaged in his profession, of (if he killed while) administering stripes by authority of beth-din, or (if he killed while) chastising his son or his disciple. It is, therefore, written "And if a man be deliberate" — to exclude one who kills unwittingly;

(2) "a man" — to exclude a minor (who killed); "a man" — to include others (i.e., gentiles who killed); "his neighbor" — to include (his killing) a minor; "his neighbor" — to exclude (his killing) others. Issi b. Akiva says: Before the giving of the Torah, we were exhorted against the spilling of blood (of gentiles). After the giving of the Torah, instead of being more stringent, shall we be more lenient? In truth, they said: He (one who kills a gentile) is exempt from the laws of flesh and blood, but his judgment is relegated to Heaven. (Exodus, Ibid.) "to kill him with subtlety": to exclude a deaf-mute, an imbecile, and a minor, who are not "subtle."

(3) "to kill him with subtlety": to exclude (from liability for killing) a doctor engaged in his profession, one administering stripes by authority of beth-din, and one chastising his son or his disciple, who, although they are witting (in what they are doing) are not subtly (contriving to kill)....

(4) (Ibid. 14) "From My (very) altar shall you take him to die": We are hereby apprised that we keep him (a Cohein who has committed a murder) from performing the sacrificial service, and he is taken out to be executed,

(5) Scripture hereby teaching us that murder (i.e., one's having murdered) overrides the sacrificial service. For it would follow (otherwise), viz.: If the Sabbath, which is overridden by the sacrificial service, is not overridden by murder (i.e., one is not executed on the Sabbath), then the sacrificial service, which overrides the Sabbath, how much more so should murder (i.e., one's having murdered) not override it! It is, therefore, written "From My very altar shall you take him to die." And whence is it derived that murder (i.e., execution for murder) does not override the Sabbath? For it would follow (that murder does override the Sabbath), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by murder, then the Sabbath, which is overridden by the sacrificial service, how much more so should murder override it! __ No, this may be true of the sacrificial service, which is overridden by the burial of a meth-mitzvah (a body with no kin to bury it), wherefore it is overridden by murder, as opposed to the Sabbath, which is not overridden by the burial of a meth-mitzvah, wherefore murder should not override it. ...

(6) One of the disciples of R. Yishmael said: It is written (Exodus 35:3) "You shall not light a fire in all of your dwellings on the Sabbath day." Burning was in the category (of all the forbidden Sabbath labors), and it left that category (for special mention) to teach that just as burning, which is distinct in being one of the judicial death penalties, does not override the Sabbath, so, all the judicial death penalties do not override the Sabbath. __ But let the burial of a meth-mitzvah override the Sabbath, and it would follow (that it does so), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by the burial of a meth-mitzvah, then the Sabbath, which is overridden by the sacrificial service, how much more so should it be overridden by the burial of a meth-mitzvah. __ No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) "His body shall not remain all the day upon the tree." (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.) Murder overrides the sacrificial service — how much more so, the saving of a life! For it follows, viz.: If the Sabbath, which is not overridden by murder, is overridden by the saving of a life, then the sacrificial service, which is overridden by murder — how much more so is it overridden by the saving of a life!

(7) "From My (very) altar shall you take him to die": to die, but not to be judged (in a monetary litigation), and not to receive stripes, and not to be exiled. (In all of these instances, he is not prevented even from beginning to sacrifice.)

(8) "From My (very) altar shall you take him to die": whence we learn that Sanhedrin (which metes out judgment) presides near the altar.

(1) (Ibid.) "You shall not kill": (Genesis 9:6) "One who spills a man's blood, etc." tells us of the punishment. Whence the exhortation? "You shall not kill."

(2) (Ibid.) "You shall not commit adultery": (Leviticus 20:10) "The adulterer and the adulteress shall be put to death" tells us of the punishment. Whence the exhortation? "You shall not commit adultery."

(3) (Ibid.) "You shall not steal": (Exodus 21:14) "One who steals a man and sells him, etc." tells us of the punishment. Whence the exhortation? "You shall not steal." This is an exhortation against stealing a soul (i.e., kidnapping). You say this, but perhaps it is an exhortation against stealing money. (Leviticus 19:11) "You shall not steal" is an exhortation against stealing money. What, then, must be the meaning of "You shall not steal" (here)? You shall not steal a soul. __ But perhaps this, (and not the other) is an exhortation against stealing money, and not an exhortation against stealing a soul? Would you say that? Go out and learn from the thirteen principles (by which the Torah is expounded, one of which is learning a thing from its context), viz.: Three mitzvoth are stated in this context, two ("You shall not kill" and "You shall not commit adultery") and one ("You shall not steal") ambiguous. Just as the explicit are mitzvoth punishable by judicial death penalty, so, the ambiguous must be a mitzvah punishable by judicial death penalty. You cannot understand it, then, as per the second option (i.e., You shall not steal money), but as per the first (i.e., You shall not kidnap.) This, (our verse, then, must be an exhortation against stealing a soul, and the other, an exhortation against stealing money. (Ibid.) "You shall not testify against your neighbor false testimony." (Devarim 19:19) "And you shall do to him as he (a scheming witness) schemed to do against his brother, etc." tells us of the punishment. Whence the exhortation? "You shall not testify against your neighbor, etc."