18 Cheshvan 5781

All the texts examined by Jews and Samaritans on the 18th of Cheshvan

וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃ וַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃ יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃ וְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַֽל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּעֲשֶׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃ וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת׃ וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃ וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃ וַיֹּאמְר֣וּ אֵׄלָׄ֔יׄוׄ אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל׃ וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו׃ וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים׃ וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃ וַיֹּ֥אמֶר יְהוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃ הֲיִפָּלֵ֥א מֵיְהוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן׃ וַתְּכַחֵ֨שׁ שָׂרָ֧ה ׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י ׀ יָרֵ֑אָה וַיֹּ֥אמֶר ׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃ וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃ וַֽיהֹוָ֖ה אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ וַיֹּ֣אמֶר יְהוָ֔ה זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃ אֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃ וַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י יְהוָֽה׃ וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃ אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃ חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃ וַיֹּ֣אמֶר יְהוָ֔ה אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּעֲבוּרָֽם׃ וַיַּ֥עַן אַבְרָהָ֖ם וַיֹּאמַ֑ר הִנֵּה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י וְאָנֹכִ֖י עָפָ֥ר וָאֵֽפֶר׃ א֠וּלַי יַחְסְר֞וּן חֲמִשִּׁ֤ים הַצַּדִּיקִם֙ חֲמִשָּׁ֔ה הֲתַשְׁחִ֥ית בַּחֲמִשָּׁ֖ה אֶת־כָּל־הָעִ֑יר וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית אִם־אֶמְצָ֣א שָׁ֔ם אַרְבָּעִ֖ים וַחֲמִשָּֽׁה׃ וַיֹּ֨סֶף ע֜וֹד לְדַבֵּ֤ר אֵלָיו֙ וַיֹּאמַ֔ר אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם אַרְבָּעִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה בַּעֲב֖וּר הָאַרְבָּעִֽים׃ וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבֵּ֔רָה אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם שְׁלֹשִׁ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה אִם־אֶמְצָ֥א שָׁ֖ם שְׁלֹשִֽׁים׃ וַיֹּ֗אמֶר הִנֵּֽה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֶשְׂרִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָֽעֶשְׂרִֽים׃ וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבְּרָ֣ה אַךְ־הַפַּ֔עַם אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֲשָׂרָ֑ה וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָעֲשָׂרָֽה׃ וַיֵּ֣לֶךְ יְהוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃ וַ֠יָּבֹאוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֙מָה֙ בָּעֶ֔רֶב וְל֖וֹט יֹשֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה׃ וַיֹּ֜אמֶר הִנֶּ֣ה נָּא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֙ינוּ֙ וְרַחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּאמְר֣וּ לֹּ֔א כִּ֥י בָרְח֖וֹב נָלִֽין׃ וַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ׃ טֶרֶם֮ יִשְׁכָּבוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה׃ וַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵדְעָ֖ה אֹתָֽם׃ וַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַחֲרָֽיו׃ וַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ׃ הִנֵּה־נָ֨א לִ֜י שְׁתֵּ֣י בָנ֗וֹת אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ אִ֔ישׁ אוֹצִֽיאָה־נָּ֤א אֶתְהֶן֙ אֲלֵיכֶ֔ם וַעֲשׂ֣וּ לָהֶ֔ן כַּטּ֖וֹב בְּעֵינֵיכֶ֑ם רַ֠ק לָֽאֲנָשִׁ֤ים הָאֵל֙ אַל־תַּעֲשׂ֣וּ דָבָ֔ר כִּֽי־עַל־כֵּ֥ן בָּ֖אוּ בְּצֵ֥ל קֹרָתִֽי׃ וַיֹּאמְר֣וּ ׀ גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַֽיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת׃ וַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ׃ וְֽאֶת־הָאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח׃ וַיֹּאמְר֨וּ הָאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם׃ כִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּֽי־גָֽדְלָ֤ה צַעֲקָתָם֙ אֶת־פְּנֵ֣י יְהוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהוָ֖ה לְשַׁחֲתָֽהּ׃ וַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר ׀ אֶל־חֲתָנָ֣יו ׀ לֹקְחֵ֣י בְנֹתָ֗יו וַיֹּ֙אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו׃ וּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶֽת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֙יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּעֲוֺ֥ן הָעִֽיר׃ וַֽיִּתְמַהְמָ֓הּ ׀ וַיַּחֲזִ֨קוּ הָאֲנָשִׁ֜ים בְּיָד֣וֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהוָ֖ה עָלָ֑יו וַיֹּצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר׃ וַיְהִי֩ כְהוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֙אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַחֲרֶ֔יךָ וְאַֽל־תַּעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה׃ וַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי׃ הִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֮ בְּעֵינֶיךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֙יתָ֙ עִמָּדִ֔י לְהַחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָרָעָ֖ה וָמַֽתִּי׃ הִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣יא מִצְעָ֑ר אִמָּלְטָ֨ה נָּ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי׃ וַיֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ נָשָׂ֣אתִי פָנֶ֔יךָ גַּ֖ם לַדָּבָ֣ר הַזֶּ֑ה לְבִלְתִּ֛י הָפְכִּ֥י אֶת־הָעִ֖יר אֲשֶׁ֥ר דִּבַּֽרְתָּ׃ מַהֵר֙ הִמָּלֵ֣ט שָׁ֔מָּה כִּ֣י לֹ֤א אוּכַל֙ לַעֲשׂ֣וֹת דָּבָ֔ר עַד־בֹּאֲךָ֖ שָׁ֑מָּה עַל־כֵּ֛ן קָרָ֥א שֵׁם־הָעִ֖יר צֽוֹעַר׃ הַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ וְל֖וֹט בָּ֥א צֹֽעֲרָה׃ וַֽיהוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־הַשָּׁמָֽיִם׃ וַֽיַּהֲפֹךְ֙ אֶת־הֶעָרִ֣ים הָאֵ֔ל וְאֵ֖ת כָּל־הַכִּכָּ֑ר וְאֵת֙ כָּל־יֹשְׁבֵ֣י הֶעָרִ֔ים וְצֶ֖מַח הָאֲדָמָֽה׃ וַתַּבֵּ֥ט אִשְׁתּ֖וֹ מֵאַחֲרָ֑יו וַתְּהִ֖י נְצִ֥יב מֶֽלַח׃ וַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶל־הַ֨מָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהוָֽה׃ וַיַּשְׁקֵ֗ף עַל־פְּנֵ֤י סְדֹם֙ וַעֲמֹרָ֔ה וְעַֽל־כָּל־פְּנֵ֖י אֶ֣רֶץ הַכִּכָּ֑ר וַיַּ֗רְא וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן׃ וַיְהִ֗י בְּשַׁחֵ֤ת אֱלֹהִים֙ אֶת־עָרֵ֣י הַכִּכָּ֔ר וַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־אַבְרָהָ֑ם וַיְשַׁלַּ֤ח אֶת־לוֹט֙ מִתּ֣וֹךְ הַהֲפֵכָ֔ה בַּהֲפֹךְ֙ אֶת־הֶ֣עָרִ֔ים אֲשֶׁר־יָשַׁ֥ב בָּהֵ֖ן לֽוֹט׃ וַיַּעַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֙שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו׃ וַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֙רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ׃ לְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃ וַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקׄוּמָֽהּ׃ וַֽיְהִי֙ מִֽמָּחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֙אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃ וַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ׃ וַֽתַּהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵאֲבִיהֶֽן׃ וַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם׃ וְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם׃ (ס) וַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר׃ וַיֹּ֧אמֶר אַבְרָהָ֛ם אֶל־שָׂרָ֥ה אִשְׁתּ֖וֹ אֲחֹ֣תִי הִ֑וא וַיִּשְׁלַ֗ח אֲבִימֶ֙לֶךְ֙ מֶ֣לֶךְ גְּרָ֔ר וַיִּקַּ֖ח אֶת־שָׂרָֽה׃ וַיָּבֹ֧א אֱלֹהִ֛ים אֶל־אֲבִימֶ֖לֶךְ בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִנְּךָ֥ מֵת֙ עַל־הָאִשָּׁ֣ה אֲשֶׁר־לָקַ֔חְתָּ וְהִ֖וא בְּעֻ֥לַת בָּֽעַל׃ וַאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּהֲרֹֽג׃ הֲלֹ֨א ה֤וּא אָֽמַר־לִי֙ אֲחֹ֣תִי הִ֔וא וְהִֽיא־גַם־הִ֥וא אָֽמְרָ֖ה אָחִ֣י ה֑וּא בְּתָם־לְבָבִ֛י וּבְנִקְיֹ֥ן כַּפַּ֖י עָשִׂ֥יתִי זֹֽאת׃ וַיֹּאמֶר֩ אֵלָ֨יו הָֽאֱלֹהִ֜ים בַּחֲלֹ֗ם גַּ֣ם אָנֹכִ֤י יָדַ֙עְתִּי֙ כִּ֤י בְתָם־לְבָבְךָ֙ עָשִׂ֣יתָ זֹּ֔את וָאֶחְשֹׂ֧ךְ גַּם־אָנֹכִ֛י אֽוֹתְךָ֖ מֵחֲטוֹ־לִ֑י עַל־כֵּ֥ן לֹא־נְתַתִּ֖יךָ לִנְגֹּ֥עַ אֵלֶֽיהָ׃ וְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא וְיִתְפַּלֵּ֥ל בַּֽעַדְךָ֖ וֶֽחְיֵ֑ה וְאִם־אֵֽינְךָ֣ מֵשִׁ֗יב דַּ֚ע כִּי־מ֣וֹת תָּמ֔וּת אַתָּ֖ה וְכָל־אֲשֶׁר־לָֽךְ׃ וַיַּשְׁכֵּ֨ם אֲבִימֶ֜לֶךְ בַּבֹּ֗קֶר וַיִּקְרָא֙ לְכָל־עֲבָדָ֔יו וַיְדַבֵּ֛ר אֶת־כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּאָזְנֵיהֶ֑ם וַיִּֽירְא֥וּ הָאֲנָשִׁ֖ים מְאֹֽד׃ וַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְאַבְרָהָ֗ם וַיֹּ֨אמֶר ל֜וֹ מֶֽה־עָשִׂ֤יתָ לָּ֙נוּ֙ וּמֶֽה־חָטָ֣אתִי לָ֔ךְ כִּֽי־הֵבֵ֧אתָ עָלַ֛י וְעַל־מַמְלַכְתִּ֖י חֲטָאָ֣ה גְדֹלָ֑ה מַעֲשִׂים֙ אֲשֶׁ֣ר לֹא־יֵֽעָשׂ֔וּ עָשִׂ֖יתָ עִמָּדִֽי׃ וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה׃ וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם כִּ֣י אָמַ֗רְתִּי רַ֚ק אֵין־יִרְאַ֣ת אֱלֹהִ֔ים בַּמָּק֖וֹם הַזֶּ֑ה וַהֲרָג֖וּנִי עַל־דְּבַ֥ר אִשְׁתִּֽי׃ וְגַם־אָמְנָ֗ה אֲחֹתִ֤י בַת־אָבִי֙ הִ֔וא אַ֖ךְ לֹ֣א בַת־אִמִּ֑י וַתְּהִי־לִ֖י לְאִשָּֽׁה׃ וַיְהִ֞י כַּאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֮ מִבֵּ֣ית אָבִי֒ וָאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא׃ וַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ׃ וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ הִנֵּ֥ה אַרְצִ֖י לְפָנֶ֑יךָ בַּטּ֥וֹב בְּעֵינֶ֖יךָ שֵֽׁב׃ וּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֙סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת׃ וַיִּתְפַּלֵּ֥ל אַבְרָהָ֖ם אֶל־הָאֱלֹהִ֑ים וַיִּרְפָּ֨א אֱלֹהִ֜ים אֶת־אֲבִימֶ֧לֶךְ וְאֶת־אִשְׁתּ֛וֹ וְאַמְהֹתָ֖יו וַיֵּלֵֽדוּ׃ כִּֽי־עָצֹ֤ר עָצַר֙ יְהוָ֔ה בְּעַ֥ד כָּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם׃ (ס) וַֽיהוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהוָ֛ה לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃ וַתַּהַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים׃ וַיִּקְרָ֨א אַבְרָהָ֜ם אֶֽת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק׃ וַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים׃ וְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ׃ וַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצְחַק־לִֽי׃ וַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃ וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק׃ וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃ וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃ וַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ׃ וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃ וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃ וַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם ׀ בַּבֹּ֡קֶר וַיִּֽקַּֽח־לֶחֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע׃ וַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃ וַתֵּלֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ׃ וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃ ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃ וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר׃ וַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֙שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת׃ וַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּֽקַּֽח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם׃ (פ) וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃ וְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ׃ וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אָנֹכִ֖י אִשָּׁבֵֽעַ׃ וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ׃ וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם׃ וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית׃ וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשֹׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן׃ וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשֹׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה׃ וַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשֹׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת׃ עַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם׃ וַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים׃ וַיִּטַּ֥ע אֶ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהוָ֖ה אֵ֥ל עוֹלָֽם׃ וַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים׃ (פ) וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃ וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃ וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃ וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃ וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה וַיָּ֙שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃ וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּֽי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃ וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃ וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃ וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃ וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם ׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃ וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃ וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃ וַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהוָ֣ה ׀ יִרְאֶ֑ה אֲשֶׁר֙ יֵאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהוָ֖ה יֵרָאֶֽה׃ וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃ וַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ׃ כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃ וְהִתְבָּרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי׃ וַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ (פ) וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃ אֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם׃ וְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל׃ וּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֙לֶּה֙ יָלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם׃ וּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶֽת־מַעֲכָֽה׃ (ס)

Genesis 18:1-22:24

The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, he said, “My lords, if it please you, do not go on past your servant. Let a little water be brought; bathe your feet and recline under the tree. And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate. They said to him, “Where is your wife Sarah?” And he replied, “There, in the tent.” Then one said, “I will return to you next year, and your wife Sarah shall have a son!” Sarah was listening at the entrance of the tent, which was behind him. Now Abraham and Sarah were old, advanced in years; Sarah had stopped having the periods of women. And Sarah laughed to herself, saying, “Now that I am withered, am I to have enjoyment—with my husband so old?” Then the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I am?’ Is anything too wondrous for the LORD? I will return to you at the same season next year, and Sarah shall have a son.” Sarah lied, saying, “I did not laugh,” for she was frightened. But He replied, “You did laugh.” The men set out from there and looked down toward Sodom, Abraham walking with them to see them off. Now the LORD had said, “Shall I hide from Abraham what I am about to do, since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.” Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.” The men went on from there to Sodom, while Abraham remained standing before the LORD. Abraham came forward and said, “Will You sweep away the innocent along with the guilty? What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it? Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?” And the LORD answered, “If I find within the city of Sodom fifty innocent ones, I will forgive the whole place for their sake.” Abraham spoke up, saying, “Here I venture to speak to my Lord, I who am but dust and ashes: What if the fifty innocent should lack five? Will You destroy the whole city for want of the five?” And He answered, “I will not destroy if I find forty-five there.” But he spoke to Him again, and said, “What if forty should be found there?” And He answered, “I will not do it, for the sake of the forty.” And he said, “Let not my Lord be angry if I go on: What if thirty should be found there?” And He answered, “I will not do it if I find thirty there.” And he said, “I venture again to speak to my Lord: What if twenty should be found there?” And He answered, “I will not destroy, for the sake of the twenty.” And he said, “Let not my Lord be angry if I speak but this last time: What if ten should be found there?” And He answered, “I will not destroy, for the sake of the ten.” When the LORD had finished speaking to Abraham, He departed; and Abraham returned to his place. The two angels arrived in Sodom in the evening, as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to greet them and, bowing low with his face to the ground, he said, “Please, my lords, turn aside to your servant’s house to spend the night, and bathe your feet; then you may be on your way early.” But they said, “No, we will spend the night in the square.” But he urged them strongly, so they turned his way and entered his house. He prepared a feast for them and baked unleavened bread, and they ate. They had not yet lain down, when the townspeople, the men of Sodom, young and old—all the people to the last man—gathered about the house. And they shouted to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us, that we may be intimate with them.” So Lot went out to them to the entrance, shut the door behind him, and said, “I beg you, my friends, do not commit such a wrong. Look, I have two daughters who have not known a man. Let me bring them out to you, and you may do to them as you please; but do not do anything to these men, since they have come under the shelter of my roof.” But they said, “Stand back! The fellow,” they said, “came here as an alien, and already he acts the ruler! Now we will deal worse with you than with them.” And they pressed hard against the person of Lot, and moved forward to break the door. But the men stretched out their hands and pulled Lot into the house with them, and shut the door. And the people who were at the entrance of the house, young and old, they struck with blinding light, so that they were helpless to find the entrance. Then the men said to Lot, “Whom else have you here? Sons-in-law, your sons and daughters, or anyone else that you have in the city—bring them out of the place. For we are about to destroy this place; because the outcry against them before the LORD has become so great that the LORD has sent us to destroy it.” So Lot went out and spoke to his sons-in-law, who had married his daughters, and said, “Up, get out of this place, for the LORD is about to destroy the city.” But he seemed to his sons-in-law as one who jests. As dawn broke, the angels urged Lot on, saying, “Up, take your wife and your two remaining daughters, lest you be swept away because of the iniquity of the city.” Still he delayed. So the men seized his hand, and the hands of his wife and his two daughters—in the LORD’s mercy on him—and brought him out and left him outside the city. When they had brought them outside, one said, “Flee for your life! Do not look behind you, nor stop anywhere in the Plain; flee to the hills, lest you be swept away.” But Lot said to them, “Oh no, my lord! You have been so gracious to your servant, and have already shown me so much kindness in order to save my life; but I cannot flee to the hills, lest the disaster overtake me and I die. Look, that town there is near enough to flee to; it is such a little place! Let me flee there—it is such a little place—and let my life be saved.” He replied, “Very well, I will grant you this favor too, and I will not annihilate the town of which you have spoken. Hurry, flee there, for I cannot do anything until you arrive there.” Hence the town came to be called Zoar. As the sun rose upon the earth and Lot entered Zoar, the LORD rained upon Sodom and Gomorrah sulfurous fire from the LORD out of heaven. He annihilated those cities and the entire Plain, and all the inhabitants of the cities and the vegetation of the ground. Lot’s wife looked back, and she thereupon turned into a pillar of salt. Next morning, Abraham hurried to the place where he had stood before the LORD, and, looking down toward Sodom and Gomorrah and all the land of the Plain, he saw the smoke of the land rising like the smoke of a kiln. Thus it was that, when God destroyed the cities of the Plain and annihilated the cities where Lot dwelt, God was mindful of Abraham and removed Lot from the midst of the upheaval. Lot went up from Zoar and settled in the hill country with his two daughters, for he was afraid to dwell in Zoar; and he and his two daughters lived in a cave. And the older one said to the younger, “Our father is old, and there is not a man on earth to consort with us in the way of all the world. Come, let us make our father drink wine, and let us lie with him, that we may maintain life through our father.” That night they made their father drink wine, and the older one went in and lay with her father; he did not know when she lay down or when she rose. The next day the older one said to the younger, “See, I lay with Father last night; let us make him drink wine tonight also, and you go and lie with him, that we may maintain life through our father.” That night also they made their father drink wine, and the younger one went and lay with him; he did not know when she lay down or when she rose. Thus the two daughters of Lot came to be with child by their father. The older one bore a son and named him Moab; he is the father of the Moabites of today. And the younger also bore a son, and she called him Ben-ammi; he is the father of the Ammonites of today. Abraham journeyed from there to the region of the Negeb and settled between Kadesh and Shur. While he was sojourning in Gerar, Abraham said of Sarah his wife, “She is my sister.” So King Abimelech of Gerar had Sarah brought to him. But God came to Abimelech in a dream by night and said to him, “You are to die because of the woman that you have taken, for she is a married woman.” Now Abimelech had not approached her. He said, “O Lord, will You slay people even though innocent? He himself said to me, ‘She is my sister!’ And she also said, ‘He is my brother.’ When I did this, my heart was blameless and my hands were clean.” And God said to him in the dream, “I knew that you did this with a blameless heart, and so I kept you from sinning against Me. That was why I did not let you touch her. Therefore, restore the man’s wife—since he is a prophet, he will intercede for you—to save your life. If you fail to restore her, know that you shall die, you and all that are yours.” Early next morning, Abimelech called his servants and told them all that had happened; and the men were greatly frightened. Then Abimelech summoned Abraham and said to him, “What have you done to us? What wrong have I done that you should bring so great a guilt upon me and my kingdom? You have done to me things that ought not to be done. What, then,” Abimelech demanded of Abraham, “was your purpose in doing this thing?” “I thought,” said Abraham, “surely there is no fear of God in this place, and they will kill me because of my wife. And besides, she is in truth my sister, my father’s daughter though not my mother’s; and she became my wife. So when God made me wander from my father’s house, I said to her, ‘Let this be the kindness that you shall do me: whatever place we come to, say there of me: He is my brother.’” Abimelech took sheep and oxen, and male and female slaves, and gave them to Abraham; and he restored his wife Sarah to him. And Abimelech said, “Here, my land is before you; settle wherever you please.” And to Sarah he said, “I herewith give your brother a thousand pieces of silver; this will serve you as vindication before all who are with you, and you are cleared before everyone.” Abraham then prayed to God, and God healed Abimelech and his wife and his slave girls, so that they bore children; for the LORD had closed fast every womb of the household of Abimelech because of Sarah, the wife of Abraham. The LORD took note of Sarah as He had promised, and the LORD did for Sarah as He had spoken. Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken. Abraham gave his newborn son, whom Sarah had borne him, the name of Isaac. And when his son Isaac was eight days old, Abraham circumcised him, as God had commanded him. Now Abraham was a hundred years old when his son Isaac was born to him. Sarah said, “God has brought me laughter; everyone who hears will laugh with me.” And she added, “Who would have said to Abraham That Sarah would suckle children! Yet I have borne a son in his old age.” The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned. Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing. She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.” The matter distressed Abraham greatly, for it concerned a son of his. But God said to Abraham, “Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you. As for the son of the slave-woman, I will make a nation of him, too, for he is your seed.” Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the wilderness of Beer-sheba. When the water was gone from the skin, she left the child under one of the bushes, and went and sat down at a distance, a bowshot away; for she thought, “Let me not look on as the child dies.” And sitting thus afar, she burst into tears. God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. Come, lift up the boy and hold him by the hand, for I will make a great nation of him.” Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink. God was with the boy and he grew up; he dwelt in the wilderness and became a bowman. He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt. At that time Abimelech and Phicol, chief of his troops, said to Abraham, “God is with you in everything that you do. Therefore swear to me here by God that you will not deal falsely with me or with my kith and kin, but will deal with me and with the land in which you have sojourned as loyally as I have dealt with you.” And Abraham said, “I swear it.” Then Abraham reproached Abimelech for the well of water which the servants of Abimelech had seized. But Abimelech said, “I do not know who did this; you did not tell me, nor have I heard of it until today.” Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a pact. Abraham then set seven ewes of the flock by themselves, and Abimelech said to Abraham, “What mean these seven ewes which you have set apart?” He replied, “You are to accept these seven ewes from me as proof that I dug this well.” Hence that place was called Beer-sheba, for there the two of them swore an oath. When they had concluded the pact at Beer-sheba, Abimelech and Phicol, chief of his troops, departed and returned to the land of the Philistines. [Abraham] planted a tamarisk at Beer-sheba, and invoked there the name of the LORD, the Everlasting God. And Abraham resided in the land of the Philistines a long time. Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.” And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. On the third day Abraham looked up and saw the place from afar. Then Abraham said to his servants, “You stay here with the ass. The boy and I will go up there; we will worship and we will return to you.” Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together. They arrived at the place of which God had told him. Abraham built an altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. And Abraham picked up the knife to slay his son. Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.” When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son. And Abraham named that site Adonai-yireh, whence the present saying, “On the mount of the LORD there is vision.” The angel of the LORD called to Abraham a second time from heaven, and said, “By Myself I swear, the LORD declares: Because you have done this and have not withheld your son, your favored one, I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes. All the nations of the earth shall bless themselves by your descendants, because you have obeyed My command.” Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba. Some time later, Abraham was told, “Milcah too has borne children to your brother Nahor: Uz the first-born, and Buz his brother, and Kemuel the father of Aram; and Chesed, Hazo, Pildash, Jidlaph, and Bethuel”— Bethuel being the father of Rebekah. These eight Milcah bore to Nahor, Abraham’s brother. And his concubine, whose name was Reumah, also bore children: Tebah, Gaham, Tahash, and Maacah.

The Entire Samaritan Torah

מלכים ב ד׳:א׳-ל״ז

וְאִשָּׁ֣ה אַחַ֣ת מִנְּשֵׁ֣י בְנֵֽי־הַ֠נְּבִיאִים צָעֲקָ֨ה אֶל־אֱלִישָׁ֜ע לֵאמֹ֗ר עַבְדְּךָ֤ אִישִׁי֙ מֵ֔ת וְאַתָּ֣ה יָדַ֔עְתָּ כִּ֣י עַבְדְּךָ֔ הָיָ֥ה יָרֵ֖א אֶת־יְהוָ֑ה וְהַ֨נֹּשֶׁ֔ה בָּ֗א לָקַ֜חַת אֶת־שְׁנֵ֧י יְלָדַ֛י ל֖וֹ לַעֲבָדִֽים׃ וַיֹּ֨אמֶר אֵלֶ֤יהָ אֱלִישָׁע֙ מָ֣ה אֶֽעֱשֶׂה־לָּ֔ךְ הַגִּ֣ידִי לִ֔י מַה־יֶּשׁ־לכי [לָ֖ךְ] בַּבָּ֑יִת וַתֹּ֗אמֶר אֵ֣ין לְשִׁפְחָתְךָ֥ כֹל֙ בַּבַּ֔יִת כִּ֖י אִם־אָס֥וּךְ שָֽׁמֶן׃ וַיֹּ֗אמֶר לְכִ֨י שַׁאֲלִי־לָ֤ךְ כֵּלִים֙ מִן־הַח֔וּץ מֵאֵ֖ת כָּל־שכנכי [שְׁכֵנָ֑יִךְ] כֵּלִ֥ים רֵקִ֖ים אַל־תַּמְעִֽיטִי׃ וּבָ֗את וְסָגַ֤רְתְּ הַדֶּ֙לֶת֙ בַּעֲדֵ֣ךְ וּבְעַד־בָּנַ֔יִךְ וְיָצַ֕קְתְּ עַ֥ל כָּל־הַכֵּלִ֖ים הָאֵ֑לֶּה וְהַמָּלֵ֖א תַּסִּֽיעִי׃ וַתֵּ֙לֶךְ֙ מֵֽאִתּ֔וֹ וַתִּסְגֹּ֣ר הַדֶּ֔לֶת בַּעֲדָ֖הּ וּבְעַ֣ד בָּנֶ֑יהָ הֵ֛ם מַגִּשִׁ֥ים אֵלֶ֖יהָ וְהִ֥יא מיצקת [מוֹצָֽקֶת׃] וַיְהִ֣י ׀ כִּמְלֹ֣את הַכֵּלִ֗ים וַתֹּ֤אמֶר אֶל־בְּנָהּ֙ הַגִּ֨ישָׁה אֵלַ֥י עוֹד֙ כֶּ֔לִי וַיֹּ֣אמֶר אֵלֶ֔יהָ אֵ֥ין ע֖וֹד כֶּ֑לִי וַֽיַּעֲמֹ֖ד הַשָּֽׁמֶן׃ וַתָּבֹ֗א וַתַּגֵּד֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וַיֹּ֗אמֶר לְכִי֙ מִכְרִ֣י אֶת־הַשֶּׁ֔מֶן וְשַׁלְּמִ֖י אֶת־נשיכי [נִשְׁיֵ֑ךְ] וְאַ֣תְּ בניכי [וּבָנַ֔יִךְ] תִֽחְיִ֖י בַּנּוֹתָֽר׃ (פ) וַיְהִ֨י הַיּ֜וֹם וַיַּעֲבֹ֧ר אֱלִישָׁ֣ע אֶל־שׁוּנֵ֗ם וְשָׁם֙ אִשָּׁ֣ה גְדוֹלָ֔ה וַתַּחֲזֶק־בּ֖וֹ לֶאֱכָל־לָ֑חֶם וַֽיְהִי֙ מִדֵּ֣י עָבְר֔וֹ יָסֻ֥ר שָׁ֖מָּה לֶאֱכָל־לָֽחֶם׃ וַתֹּ֙אמֶר֙ אֶל־אִישָׁ֔הּ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִ֥ישׁ אֱלֹהִ֖ים קָד֣וֹשׁ ה֑וּא עֹבֵ֥ר עָלֵ֖ינוּ תָּמִֽיד׃ נַֽעֲשֶׂה־נָּ֤א עֲלִיַּת־קִיר֙ קְטַנָּ֔ה וְנָשִׂ֨ים ל֥וֹ שָׁ֛ם מִטָּ֥ה וְשֻׁלְחָ֖ן וְכִסֵּ֣א וּמְנוֹרָ֑ה וְהָיָ֛ה בְּבֹא֥וֹ אֵלֵ֖ינוּ יָס֥וּר שָֽׁמָּה׃ וַיְהִ֥י הַיּ֖וֹם וַיָּ֣בֹא שָׁ֑מָּה וַיָּ֥סַר אֶל־הָעֲלִיָּ֖ה וַיִּשְׁכַּב־שָֽׁמָּה׃ וַיֹּ֙אמֶר֙ אֶל־גֵּחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו׃ וַיֹּ֣אמֶר ל֗וֹ אֱמָר־נָ֣א אֵלֶיהָ֮ הִנֵּ֣ה חָרַ֣דְתְּ ׀ אֵלֵינוּ֮ אֶת־כָּל־הַחֲרָדָ֣ה הַזֹּאת֒ מֶ֚ה לַעֲשׂ֣וֹת לָ֔ךְ הֲיֵ֤שׁ לְדַבֶּר־לָךְ֙ אֶל־הַמֶּ֔לֶךְ א֖וֹ אֶל־שַׂ֣ר הַצָּבָ֑א וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י יֹשָֽׁבֶת׃ וַיֹּ֕אמֶר וּמֶ֖ה לַעֲשׂ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן׃ וַיֹּ֖אמֶר קְרָא־לָ֑הּ וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד בַּפָּֽתַח׃ וַיֹּ֗אמֶר לַמּוֹעֵ֤ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אתי [אַ֖תְּ] חֹבֶ֣קֶת בֵּ֑ן וַתֹּ֗אמֶר אַל־אֲדֹנִי֙ אִ֣ישׁ הָאֱלֹהִ֔ים אַל־תְּכַזֵּ֖ב בְּשִׁפְחָתֶֽךָ׃ וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן לַמּוֹעֵ֤ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יהָ אֱלִישָֽׁע׃ וַיִּגְדַּ֖ל הַיָּ֑לֶד וַיְהִ֣י הַיּ֔וֹם וַיֵּצֵ֥א אֶל־אָבִ֖יו אֶל־הַקֹּצְרִֽים׃ וַיֹּ֥אמֶר אֶל־אָבִ֖יו רֹאשִׁ֣י ׀ רֹאשִׁ֑י וַיֹּ֙אמֶר֙ אֶל־הַנַּ֔עַר שָׂאֵ֖הוּ אֶל־אִמּֽוֹ׃ וַיִּשָּׂאֵ֔הוּ וַיְבִיאֵ֖הוּ אֶל־אִמּ֑וֹ וַיֵּ֧שֶׁב עַל־בִּרְכֶּ֛יהָ עַד־הַֽצָּהֳרַ֖יִם וַיָּמֹֽת׃ וַתַּ֙עַל֙ וַתַּשְׁכִּבֵ֔הוּ עַל־מִטַּ֖ת אִ֣ישׁ הָאֱלֹהִ֑ים וַתִּסְגֹּ֥ר בַּעֲד֖וֹ וַתֵּצֵֽא׃ וַתִּקְרָא֮ אֶל־אִישָׁהּ֒ וַתֹּ֗אמֶר שִׁלְחָ֨ה נָ֥א לִי֙ אֶחָ֣ד מִן־הַנְּעָרִ֔ים וְאַחַ֖ת הָאֲתֹנ֑וֹת וְאָר֛וּצָה עַד־אִ֥ישׁ הָאֱלֹהִ֖ים וְאָשֽׁוּבָה׃ וַיֹּ֗אמֶר מַ֠דּוּעַ אתי [אַ֣תְּ] הלכתי [הֹלֶ֤כֶת] אֵלָיו֙ הַיּ֔וֹם לֹֽא־חֹ֖דֶשׁ וְלֹ֣א שַׁבָּ֑ת וַתֹּ֖אמֶר שָׁלֽוֹם׃ וַֽתַּחֲבֹשׁ֙ הָֽאָת֔וֹן וַתֹּ֥אמֶר אֶֽל־נַעֲרָ֖הּ נְהַ֣ג וָלֵ֑ךְ אַל־תַּעֲצָר־לִ֣י לִרְכֹּ֔ב כִּ֖י אִם־אָמַ֥רְתִּי לָֽךְ׃ וַתֵּ֗לֶךְ וַתָּב֛וֹא אֶל־אִ֥ישׁ הָאֱלֹהִ֖ים אֶל־הַ֣ר הַכַּרְמֶ֑ל וַ֠יְהִי כִּרְא֨וֹת אִישׁ־הָאֱלֹהִ֤ים אֹתָהּ֙ מִנֶּ֔גֶד וַיֹּ֙אמֶר֙ אֶל־גֵּיחֲזִ֣י נַעֲר֔וֹ הִנֵּ֖ה הַשּׁוּנַמִּ֥ית הַלָּֽז׃ עַתָּה֮ רֽוּץ־נָ֣א לִקְרָאתָהּ֒ וֶאֱמָר־לָ֗הּ הֲשָׁל֥וֹם לָ֛ךְ הֲשָׁל֥וֹם לְאִישֵׁ֖ךְ הֲשָׁל֣וֹם לַיָּ֑לֶד וַתֹּ֖אמֶר שָׁלֽוֹם׃ וַתָּבֹ֞א אֶל־אִ֤ישׁ הָֽאֱלֹהִים֙ אֶל־הָהָ֔ר וַֽתַּחֲזֵ֖ק בְּרַגְלָ֑יו וַיִּגַּ֨שׁ גֵּֽיחֲזִ֜י לְהָדְפָ֗הּ וַיֹּאמֶר֩ אִ֨ישׁ הָאֱלֹהִ֤ים הַרְפֵּֽה־לָהּ֙ כִּֽי־נַפְשָׁ֣הּ מָֽרָה־לָ֔הּ וַֽיהוָה֙ הֶעְלִ֣ים מִמֶּ֔נִּי וְלֹ֥א הִגִּ֖יד לִֽי׃ וַתֹּ֕אמֶר הֲשָׁאַ֥לְתִּי בֵ֖ן מֵאֵ֣ת אֲדֹנִ֑י הֲלֹ֣א אָמַ֔רְתִּי לֹ֥א תַשְׁלֶ֖ה אֹתִֽי׃ וַיֹּ֨אמֶר לְגֵיחֲזִ֜י חֲגֹ֣ר מָתְנֶ֗יךָ וְקַ֨ח מִשְׁעַנְתִּ֣י בְיָדְךָ֮ וָלֵךְ֒ כִּֽי־תִמְצָ֥א אִישׁ֙ לֹ֣א תְבָרְכֶ֔נּוּ וְכִֽי־יְבָרֶכְךָ֥ אִ֖ישׁ לֹ֣א תַעֲנֶנּ֑וּ וְשַׂמְתָּ֥ מִשְׁעַנְתִּ֖י עַל־פְּנֵ֥י הַנָּֽעַר׃ וַתֹּ֙אמֶר֙ אֵ֣ם הַנַּ֔עַר חַי־יְהוָ֥ה וְחֵֽי־נַפְשְׁךָ֖ אִם־אֶעֶזְבֶ֑ךָּ וַיָּ֖קָם וַיֵּ֥לֶךְ אַחֲרֶֽיהָ׃ וְגֵחֲזִ֞י עָבַ֣ר לִפְנֵיהֶ֗ם וַיָּ֤שֶׂם אֶת־הַמִּשְׁעֶ֙נֶת֙ עַל־פְּנֵ֣י הַנַּ֔עַר וְאֵ֥ין ק֖וֹל וְאֵ֣ין קָ֑שֶׁב וַיָּ֤שָׁב לִקְרָאתוֹ֙ וַיַּגֶּד־ל֣וֹ לֵאמֹ֔ר לֹ֥א הֵקִ֖יץ הַנָּֽעַר׃ וַיָּבֹ֥א אֱלִישָׁ֖ע הַבָּ֑יְתָה וְהִנֵּ֤ה הַנַּ֙עַר֙ מֵ֔ת מֻשְׁכָּ֖ב עַל־מִטָּתֽוֹ׃ וַיָּבֹ֕א וַיִּסְגֹּ֥ר הַדֶּ֖לֶת בְּעַ֣ד שְׁנֵיהֶ֑ם וַיִּתְפַּלֵּ֖ל אֶל־יְהוָֽה׃ וַיַּ֜עַל וַיִּשְׁכַּ֣ב עַל־הַיֶּ֗לֶד וַיָּשֶׂם֩ פִּ֨יו עַל־פִּ֜יו וְעֵינָ֤יו עַל־עֵינָיו֙ וְכַפָּ֣יו עַל־כפו [כַּפָּ֔יו] וַיִּגְהַ֖ר עָלָ֑יו וַיָּ֖חָם בְּשַׂ֥ר הַיָּֽלֶד׃ וַיָּ֜שָׁב וַיֵּ֣לֶךְ בַּבַּ֗יִת אַחַ֥ת הֵ֙נָּה֙ וְאַחַ֣ת הֵ֔נָּה וַיַּ֖עַל וַיִּגְהַ֣ר עָלָ֑יו וַיְזוֹרֵ֤ר הַנַּ֙עַר֙ עַד־שֶׁ֣בַע פְּעָמִ֔ים וַיִּפְקַ֥ח הַנַּ֖עַר אֶת־עֵינָֽיו׃ וַיִּקְרָ֣א אֶל־גֵּיחֲזִ֗י וַיֹּ֙אמֶר֙ קְרָא֙ אֶל־הַשֻּׁנַמִּ֣ית הַזֹּ֔את וַיִּקְרָאֶ֖הָ וַתָּב֣וֹא אֵלָ֑יו וַיֹּ֖אמֶר שְׂאִ֥י בְנֵֽךְ׃ וַתָּבֹא֙ וַתִּפֹּ֣ל עַל־רַגְלָ֔יו וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתִּשָּׂ֥א אֶת־בְּנָ֖הּ וַתֵּצֵֽא׃ (פ)

II Kings 4:1-37

A certain woman, the wife of one of the disciples of the prophets, cried out to Elisha: “Your servant my husband is dead, and you know how your servant revered the LORD. And now a creditor is coming to seize my two children as slaves.” Elisha said to her, “What can I do for you? Tell me, what have you in the house?” She replied, “Your maidservant has nothing at all in the house, except a jug of oil.” “Go,” he said, “and borrow vessels outside, from all your neighbors, empty vessels, as many as you can. Then go in and shut the door behind you and your children, and pour [oil] into all those vessels, removing each one as it is filled.” She went away and shut the door behind her and her children. They kept bringing [vessels] to her and she kept pouring. When the vessels were full, she said to her son, “Bring me another vessel.” He answered her, “There are no more vessels”; and the oil stopped. She came and told the man of God, and he said, “Go sell the oil and pay your debt, and you and your children can live on the rest.” One day Elisha visited Shunem. A wealthy woman lived there, and she urged him to have a meal; and whenever he passed by, he would stop there for a meal. Once she said to her husband, “I am sure it is a holy man of God who comes this way regularly. Let us make a small enclosed upper chamber and place a bed, a table, a chair, and a lampstand there for him, so that he can stop there whenever he comes to us.” One day he came there; he retired to the upper chamber and lay down there. He said to his servant Gehazi, “Call that Shunammite woman.” He called her, and she stood before him. He said to him, “Tell her, ‘You have gone to all this trouble for us. What can we do for you? Can we speak in your behalf to the king or to the army commander?’” She replied, “I live among my own people.” “What then can be done for her?” he asked. “The fact is,” said Gehazi, “she has no son, and her husband is old.” “Call her,” he said. He called her, and she stood in the doorway. And Elisha said, “At this season next year, you will be embracing a son.” She replied, “Please, my lord, man of God, do not delude your maidservant.” The woman conceived and bore a son at the same season the following year, as Elisha had assured her. The child grew up. One day, he went out to his father among the reapers. [Suddenly] he cried to his father, “Oh, my head, my head!” He said to a servant, “Carry him to his mother.” He picked him up and brought him to his mother. And the child sat on her lap until noon; and he died. She took him up and laid him on the bed of the man of God, and left him and closed the door. Then she called to her husband: “Please, send me one of the servants and one of the she-asses, so I can hurry to the man of God and back.” But he said, “Why are you going to him today? It is neither new moon nor sabbath.” She answered, “It’s all right.” She had the ass saddled, and said to her servant, “Urge [the beast] on; see that I don’t slow down unless I tell you.” She went on until she came to the man of God on Mount Carmel. When the man of God saw her from afar, he said to his servant Gehazi, “There is that Shunammite woman. Go, hurry toward her and ask her, ‘How are you? How is your husband? How is the child?’” “We are well,” she replied. But when she came up to the man of God on the mountain, she clasped his feet. Gehazi stepped forward to push her away; but the man of God said, “Let her alone, for she is in bitter distress; and the LORD has hidden it from me and has not told me.” Then she said, “Did I ask my lord for a son? Didn’t I say: ‘Don’t mislead me’?” He said to Gehazi, “Tie up your skirts, take my staff in your hand, and go. If you meet anyone, do not greet him; and if anyone greets you, do not answer him. And place my staff on the face of the boy.” But the boy’s mother said, “As the LORD lives and as you live, I will not leave you!” So he arose and followed her. Gehazi had gone on before them and had placed the staff on the boy’s face; but there was no sound or response. He turned back to meet him and told him, “The boy has not awakened.” Elisha came into the house, and there was the boy, laid out dead on his couch. He went in, shut the door behind the two of them, and prayed to the LORD. Then he mounted [the bed] and placed himself over the child. He put his mouth on its mouth, his eyes on its eyes, and his hands on its hands, as he bent over it. And the body of the child became warm. He stepped down, walked once up and down the room, then mounted and bent over him. Thereupon, the boy sneezed seven times, and the boy opened his eyes. [Elisha] called Gehazi and said, “Call the Shunammite woman,” and he called her. When she came to him, he said, “Pick up your son.” She came and fell at his feet and bowed low to the ground; then she picked up her son and left.

שופטים א׳-י״א

וַיְהִ֗י אַחֲרֵי֙ מ֣וֹת יְהוֹשֻׁ֔עַ וַֽיִּשְׁאֲלוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל בַּיהוָ֖ה לֵאמֹ֑ר מִ֣י יַעֲלֶה־לָּ֧נוּ אֶל־הַֽכְּנַעֲנִ֛י בַּתְּחִלָּ֖ה לְהִלָּ֥חֶם בּֽוֹ׃ וַיֹּ֣אמֶר יְהוָ֖ה יְהוּדָ֣ה יַעֲלֶ֑ה הִנֵּ֛ה נָתַ֥תִּי אֶת־הָאָ֖רֶץ בְּיָדֽוֹ׃ וַיֹּ֣אמֶר יְהוּדָה֩ לְשִׁמְע֨וֹן אָחִ֜יו עֲלֵ֧ה אִתִּ֣י בְגוֹרָלִ֗י וְנִֽלָּחֲמָה֙ בַּֽכְּנַעֲנִ֔י וְהָלַכְתִּ֧י גַם־אֲנִ֛י אִתְּךָ֖ בְּגוֹרָלֶ֑ךָ וַיֵּ֥לֶךְ אִתּ֖וֹ שִׁמְעֽוֹן׃ וַיַּ֣עַל יְהוּדָ֔ה וַיִּתֵּ֧ן יְהוָ֛ה אֶת־הַכְּנַעֲנִ֥י וְהַפְּרִזִּ֖י בְּיָדָ֑ם וַיַּכּ֣וּם בְּבֶ֔זֶק עֲשֶׂ֥רֶת אֲלָפִ֖ים אִֽישׁ׃ וַֽ֠יִּמְצְאוּ אֶת־אֲדֹנִ֥י בֶ֙זֶק֙ בְּבֶ֔זֶק וַיִּֽלָּחֲמ֖וּ בּ֑וֹ וַיַּכּ֕וּ אֶת־הַֽכְּנַעֲנִ֖י וְאֶת־הַפְּרִזִּֽי׃ וַיָּ֙נָס֙ אֲדֹ֣נִי בֶ֔זֶק וַֽיִּרְדְּפ֖וּ אַחֲרָ֑יו וַיֹּאחֲז֣וּ אֹת֔וֹ וַֽיְקַצְּצ֔וּ אֶת־בְּהֹנ֥וֹת יָדָ֖יו וְרַגְלָֽיו׃ וַיֹּ֣אמֶר אֲדֹֽנִי־בֶ֗זֶק שִׁבְעִ֣ים ׀ מְלָכִ֡ים בְּֽהֹנוֹת֩ יְדֵיהֶ֨ם וְרַגְלֵיהֶ֜ם מְקֻצָּצִ֗ים הָי֤וּ מְלַקְּטִים֙ תַּ֣חַת שֻׁלְחָנִ֔י כַּאֲשֶׁ֣ר עָשִׂ֔יתִי כֵּ֥ן שִׁלַּם־לִ֖י אֱלֹהִ֑ים וַיְבִיאֻ֥הוּ יְרוּשָׁלִַ֖ם וַיָּ֥מָת שָֽׁם׃ (פ) וַיִּלָּחֲמ֤וּ בְנֵֽי־יְהוּדָה֙ בִּיר֣וּשָׁלִַ֔ם וַיִּלְכְּד֣וּ אוֹתָ֔הּ וַיַּכּ֖וּהָ לְפִי־חָ֑רֶב וְאֶת־הָעִ֖יר שִׁלְּח֥וּ בָאֵֽשׁ׃ וְאַחַ֗ר יָֽרְדוּ֙ בְּנֵ֣י יְהוּדָ֔ה לְהִלָּחֵ֖ם בַּֽכְּנַעֲנִ֑י יוֹשֵׁ֣ב הָהָ֔ר וְהַנֶּ֖גֶב וְהַשְּׁפֵלָֽה׃ וַיֵּ֣לֶךְ יְהוּדָ֗ה אֶל־הַֽכְּנַעֲנִי֙ הַיּוֹשֵׁ֣ב בְּחֶבְר֔וֹן וְשֵׁם־חֶבְר֥וֹן לְפָנִ֖ים קִרְיַ֣ת אַרְבַּ֑ע וַיַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְאֶת־אֲחִימַ֖ן וְאֶת־תַּלְמָֽי׃ וַיֵּ֣לֶךְ מִשָּׁ֔ם אֶל־יוֹשְׁבֵ֖י דְּבִ֑יר וְשֵׁם־דְּבִ֥יר לְפָנִ֖ים קִרְיַת־סֵֽפֶר׃ וַיֹּ֣אמֶר כָּלֵ֔ב אֲשֶׁר־יַכֶּ֥ה אֶת־קִרְיַת־סֵ֖פֶר וּלְכָדָ֑הּ וְנָתַ֥תִּי ל֛וֹ אֶת־עַכְסָ֥ה בִתִּ֖י לְאִשָּֽׁה׃ וַֽיִּלְכְּדָהּ֙ עָתְנִיאֵ֣ל בֶּן־קְנַ֔ז אֲחִ֥י כָלֵ֖ב הַקָּטֹ֣ן מִמֶּ֑נּוּ וַיִּתֶּן־ל֛וֹ אֶת־עַכְסָ֥ה בִתּ֖וֹ לְאִשָּֽׁה׃ וַיְהִ֣י בְּבוֹאָ֗הּ וַתְּסִיתֵ֙הוּ֙ לִשְׁא֤וֹל מֵֽאֵת־אָבִ֙יהָ֙ הַשָּׂדֶ֔ה וַתִּצְנַ֖ח מֵעַ֣ל הַחֲמ֑וֹר וַיֹּֽאמֶר־לָ֥הּ כָּלֵ֖ב מַה־לָּֽךְ׃ וַתֹּ֨אמֶר ל֜וֹ הָֽבָה־לִּ֣י בְרָכָ֗ה כִּ֣י אֶ֤רֶץ הַנֶּ֙גֶב֙ נְתַתָּ֔נִי וְנָתַתָּ֥ה לִ֖י גֻּלֹּ֣ת מָ֑יִם וַיִּתֶּן־לָ֣הּ כָּלֵ֗ב אֵ֚ת גֻּלֹּ֣ת עִלִּ֔ית וְאֵ֖ת גֻּלֹּ֥ת תַּחְתִּֽית׃ (פ) וּבְנֵ֣י קֵינִי֩ חֹתֵ֨ן מֹשֶׁ֜ה עָל֨וּ מֵעִ֤יר הַתְּמָרִים֙ אֶת־בְּנֵ֣י יְהוּדָ֔ה מִדְבַּ֣ר יְהוּדָ֔ה אֲשֶׁ֖ר בְּנֶ֣גֶב עֲרָ֑ד וַיֵּ֖לֶךְ וַיֵּ֥שֶׁב אֶת־הָעָֽם׃ וַיֵּ֤לֶךְ יְהוּדָה֙ אֶת־שִׁמְע֣וֹן אָחִ֔יו וַיַּכּ֕וּ אֶת־הַֽכְּנַעֲנִ֖י יוֹשֵׁ֣ב צְפַ֑ת וַיַּחֲרִ֣ימוּ אוֹתָ֔הּ וַיִּקְרָ֥א אֶת־שֵׁם־הָעִ֖יר חָרְמָֽה׃ וַיִּלְכֹּ֤ד יְהוּדָה֙ אֶת־עַזָּ֣ה וְאֶת־גְּבוּלָ֔הּ וְאֶֽת־אַשְׁקְל֖וֹן וְאֶת־גְּבוּלָ֑הּ וְאֶת־עֶקְר֖וֹן וְאֶת־גְּבוּלָֽהּ׃ וַיְהִ֤י יְהוָה֙ אֶתּ־יְהוּדָ֔ה וַיֹּ֖רֶשׁ אֶת־הָהָ֑ר כִּ֣י לֹ֤א לְהוֹרִישׁ֙ אֶת־יֹשְׁבֵ֣י הָעֵ֔מֶק כִּי־רֶ֥כֶב בַּרְזֶ֖ל לָהֶֽם׃ וַיִּתְּנ֤וּ לְכָלֵב֙ אֶת־חֶבְר֔וֹן כַּֽאֲשֶׁ֖ר דִּבֶּ֣ר מֹשֶׁ֑ה וַיּ֣וֹרֶשׁ מִשָּׁ֔ם אֶת־שְׁלֹשָׁ֖ה בְּנֵ֥י הָעֲנָֽק׃ וְאֶת־הַיְבוּסִי֙ יֹשֵׁ֣ב יְרֽוּשָׁלִַ֔ם לֹ֥א הוֹרִ֖ישׁוּ בְּנֵ֣י בִנְיָמִ֑ן וַיֵּ֨שֶׁב הַיְבוּסִ֜י אֶת־בְּנֵ֤י בִנְיָמִן֙ בִּיר֣וּשָׁלִַ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (ס) וַיַּעֲל֧וּ בֵית־יוֹסֵ֛ף גַּם־הֵ֖ם בֵּֽית־אֵ֑ל וַֽיהוָ֖ה עִמָּֽם׃ וַיָּתִ֥ירוּ בֵית־יוֹסֵ֖ף בְּבֵֽית־אֵ֑ל וְשֵׁם־הָעִ֥יר לְפָנִ֖ים לֽוּז׃ וַיִּרְאוּ֙ הַשֹּׁ֣מְרִ֔ים אִ֖ישׁ יוֹצֵ֣א מִן־הָעִ֑יר וַיֹּ֣אמְרוּ ל֗וֹ הַרְאֵ֤נוּ נָא֙ אֶת־מְב֣וֹא הָעִ֔יר וְעָשִׂ֥ינוּ עִמְּךָ֖ חָֽסֶד׃ וַיַּרְאֵם֙ אֶת־מְב֣וֹא הָעִ֔יר וַיַּכּ֥וּ אֶת־הָעִ֖יר לְפִי־חָ֑רֶב וְאֶת־הָאִ֥ישׁ וְאֶת־כָּל־מִשְׁפַּחְתּ֖וֹ שִׁלֵּֽחוּ׃ וַיֵּ֣לֶךְ הָאִ֔ישׁ אֶ֖רֶץ הַחִתִּ֑ים וַיִּ֣בֶן עִ֗יר וַיִּקְרָ֤א שְׁמָהּ֙ ל֔וּז ה֣וּא שְׁמָ֔הּ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (פ) וְלֹא־הוֹרִ֣ישׁ מְנַשֶּׁ֗ה אֶת־בֵּית־שְׁאָ֣ן וְאֶת־בְּנוֹתֶיהָ֮ וְאֶת־תַּעְנַ֣ךְ וְאֶת־בְּנֹתֶיהָ֒ וְאֶת־ישב [יֹשְׁבֵ֨י] ד֜וֹר וְאֶת־בְּנוֹתֶ֗יהָ וְאֶת־יוֹשְׁבֵ֤י יִבְלְעָם֙ וְאֶת־בְּנֹתֶ֔יהָ וְאֶת־יוֹשְׁבֵ֥י מְגִדּ֖וֹ וְאֶת־בְּנוֹתֶ֑יהָ וַיּ֙וֹאֶל֙ הַֽכְּנַעֲנִ֔י לָשֶׁ֖בֶת בָּאָ֥רֶץ הַזֹּֽאת׃ וַֽיְהִי֙ כִּֽי־חָזַ֣ק יִשְׂרָאֵ֔ל וַיָּ֥שֶׂם אֶת־הַֽכְּנַעֲנִ֖י לָמַ֑ס וְהוֹרֵ֖ישׁ לֹ֥א הוֹרִישֽׁוֹ׃ (ס) וְאֶפְרַ֙יִם֙ לֹ֣א הוֹרִ֔ישׁ אֶת־הַֽכְּנַעֲנִ֖י הַיּוֹשֵׁ֣ב בְּגָ֑זֶר וַיֵּ֧שֶׁב הַֽכְּנַעֲנִ֛י בְּקִרְבּ֖וֹ בְּגָֽזֶר׃ (פ) זְבוּלֻ֗ן לֹ֤א הוֹרִישׁ֙ אֶת־יוֹשְׁבֵ֣י קִטְר֔וֹן וְאֶת־יוֹשְׁבֵ֖י נַהֲלֹ֑ל וַיֵּ֤שֶׁב הַֽכְּנַעֲנִי֙ בְּקִרְבּ֔וֹ וַיִּֽהְי֖וּ לָמַֽס׃ (ס) אָשֵׁ֗ר לֹ֤א הוֹרִישׁ֙ אֶת־יֹשְׁבֵ֣י עַכּ֔וֹ וְאֶת־יוֹשְׁבֵ֖י צִיד֑וֹן וְאֶת־אַחְלָ֤ב וְאֶת־אַכְזִיב֙ וְאֶת־חֶלְבָּ֔ה וְאֶת־אֲפִ֖יק וְאֶת־רְחֹֽב׃ וַיֵּ֙שֶׁב֙ הָאָ֣שֵׁרִ֔י בְּקֶ֥רֶב הַֽכְּנַעֲנִ֖י יֹשְׁבֵ֣י הָאָ֑רֶץ כִּ֖י לֹ֥א הוֹרִישֽׁוֹ׃ (ס) נַפְתָּלִ֗י לֹֽא־הוֹרִ֞ישׁ אֶת־יֹשְׁבֵ֤י בֵֽית־שֶׁ֙מֶשׁ֙ וְאֶת־יֹשְׁבֵ֣י בֵית־עֲנָ֔ת וַיֵּ֕שֶׁב בְּקֶ֥רֶב הַֽכְּנַעֲנִ֖י יֹשְׁבֵ֣י הָאָ֑רֶץ וְיֹשְׁבֵ֤י בֵֽית־שֶׁ֙מֶשׁ֙ וּבֵ֣ית עֲנָ֔ת הָי֥וּ לָהֶ֖ם לָמַֽס׃ (ס) וַיִּלְחֲצ֧וּ הָאֱמֹרִ֛י אֶת־בְּנֵי־דָ֖ן הָהָ֑רָה כִּי־לֹ֥א נְתָנ֖וֹ לָרֶ֥דֶת לָעֵֽמֶק׃ וַיּ֤וֹאֶל הָֽאֱמֹרִי֙ לָשֶׁ֣בֶת בְּהַר־חֶ֔רֶס בְּאַיָּל֖וֹן וּבְשַֽׁעַלְבִ֑ים וַתִּכְבַּד֙ יַ֣ד בֵּית־יוֹסֵ֔ף וַיִּהְי֖וּ לָמַֽס׃ וּגְבוּל֙ הָאֱמֹרִ֔י מִֽמַּעֲלֵ֖ה עַקְרַבִּ֑ים מֵהַסֶּ֖לַע וָמָֽעְלָה׃ (פ) וַיַּ֧עַל מַלְאַךְ־יְהוָ֛ה מִן־הַגִּלְגָּ֖ל אֶל־הַבֹּכִ֑ים (פ) וַיֹּאמֶר֩ אַעֲלֶ֨ה אֶתְכֶ֜ם מִמִּצְרַ֗יִם וָאָבִ֤יא אֶתְכֶם֙ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר נִשְׁבַּ֙עְתִּי֙ לַאֲבֹ֣תֵיכֶ֔ם וָאֹמַ֕ר לֹֽא־אָפֵ֧ר בְּרִיתִ֛י אִתְּכֶ֖ם לְעוֹלָֽם׃ וְאַתֶּ֗ם לֹֽא־תִכְרְת֤וּ בְרִית֙ לְיֽוֹשְׁבֵי֙ הָאָ֣רֶץ הַזֹּ֔את מִזְבְּחוֹתֵיהֶ֖ם תִּתֹּצ֑וּן וְלֹֽא־שְׁמַעְתֶּ֥ם בְּקֹלִ֖י מַה־זֹּ֥את עֲשִׂיתֶֽם׃ וְגַ֣ם אָמַ֔רְתִּי לֹֽא־אֲגָרֵ֥שׁ אוֹתָ֖ם מִפְּנֵיכֶ֑ם וְהָי֤וּ לָכֶם֙ לְצִדִּ֔ים וֵאלֹ֣הֵיהֶ֔ם יִהְי֥וּ לָכֶ֖ם לְמוֹקֵֽשׁ׃ וַיְהִ֗י כְּדַבֵּ֞ר מַלְאַ֤ךְ יְהוָה֙ אֶת־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֶֽל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּשְׂא֥וּ הָעָ֛ם אֶת־קוֹלָ֖ם וַיִּבְכּֽוּ׃ וַֽיִּקְרְא֛וּ שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֹּכִ֑ים וַיִּזְבְּחוּ־שָׁ֖ם לַֽיהוָֽה׃ (פ) וַיְשַׁלַּ֥ח יְהוֹשֻׁ֖עַ אֶת־הָעָ֑ם וַיֵּלְכ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אִ֥ישׁ לְנַחֲלָת֖וֹ לָרֶ֥שֶׁת אֶת־הָאָֽרֶץ׃ וַיַּעַבְד֤וּ הָעָם֙ אֶת־יְהוָ֔ה כֹּ֖ל יְמֵ֣י יְהוֹשֻׁ֑עַ וְכֹ֣ל ׀ יְמֵ֣י הַזְּקֵנִ֗ים אֲשֶׁ֨ר הֶאֱרִ֤יכוּ יָמִים֙ אַחֲרֵ֣י יְהוֹשׁ֔וּעַ אֲשֶׁ֣ר רָא֗וּ אֵ֣ת כָּל־מַעֲשֵׂ֤ה יְהוָה֙ הַגָּד֔וֹל אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל׃ וַיָּ֛מָת יְהוֹשֻׁ֥עַ בִּן־נ֖וּן עֶ֣בֶד יְהוָ֑ה בֶּן־מֵאָ֥ה וָעֶ֖שֶׂר שָׁנִֽים׃ וַיִּקְבְּר֤וּ אוֹתוֹ֙ בִּגְב֣וּל נַחֲלָת֔וֹ בְּתִמְנַת־חֶ֖רֶס בְּהַ֣ר אֶפְרָ֑יִם מִצְּפ֖וֹן לְהַר־גָּֽעַשׁ׃ וְגַם֙ כָּל־הַדּ֣וֹר הַה֔וּא נֶאֶסְפ֖וּ אֶל־אֲבוֹתָ֑יו וַיָּקָם֩ דּ֨וֹר אַחֵ֜ר אַחֲרֵיהֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ אֶת־יְהוָ֔ה וְגַם֙ אֶת־הַֽמַּעֲשֶׂ֔ה אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל׃ (ס) וַיַּעֲשׂ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיַּעַבְד֖וּ אֶת־הַבְּעָלִֽים׃ וַיַּעַזְב֞וּ אֶת־יְהוָ֣ה ׀ אֱלֹהֵ֣י אֲבוֹתָ֗ם הַמּוֹצִ֣יא אוֹתָם֮ מֵאֶ֣רֶץ מִצְרַיִם֒ וַיֵּלְכ֞וּ אַחֲרֵ֣י ׀ אֱלֹהִ֣ים אֲחֵרִ֗ים מֵאֱלֹהֵ֤י הָֽעַמִּים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וַיִּֽשְׁתַּחֲו֖וּ לָהֶ֑ם וַיַּכְעִ֖סוּ אֶת־יְהוָֽה׃ וַיַּעַזְב֖וּ אֶת־יְהוָ֑ה וַיַּעַבְד֥וּ לַבַּ֖עַל וְלָעַשְׁתָּרֽוֹת׃ וַיִּֽחַר־אַ֤ף יְהוָה֙ בְּיִשְׂרָאֵ֔ל וַֽיִּתְּנֵם֙ בְּיַד־שֹׁסִ֔ים וַיָּשֹׁ֖סּוּ אוֹתָ֑ם וַֽיִּמְכְּרֵ֞ם בְּיַ֤ד אֽוֹיְבֵיהֶם֙ מִסָּבִ֔יב וְלֹֽא־יָכְל֣וּ ע֔וֹד לַעֲמֹ֖ד לִפְנֵ֥י אוֹיְבֵיהֶֽם׃ בְּכֹ֣ל ׀ אֲשֶׁ֣ר יָצְא֗וּ יַד־יְהוָה֙ הָיְתָה־בָּ֣ם לְרָעָ֔ה כַּֽאֲשֶׁר֙ דִּבֶּ֣ר יְהוָ֔ה וְכַאֲשֶׁ֛ר נִשְׁבַּ֥ע יְהוָ֖ה לָהֶ֑ם וַיֵּ֥צֶר לָהֶ֖ם מְאֹֽד׃ וַיָּ֥קֶם יְהוָ֖ה שֹֽׁפְטִ֑ים וַיּ֣וֹשִׁיע֔וּם מִיַּ֖ד שֹׁסֵיהֶֽם׃ וְגַ֤ם אֶל־שֹֽׁפְטֵיהֶם֙ לֹ֣א שָׁמֵ֔עוּ כִּ֣י זָנ֗וּ אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּֽשְׁתַּחֲו֖וּ לָהֶ֑ם סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֜רֶךְ אֲשֶׁ֨ר הָלְכ֧וּ אֲבוֹתָ֛ם לִשְׁמֹ֥עַ מִצְוֺת־יְהוָ֖ה לֹא־עָ֥שׂוּ כֵֽן׃ וְכִֽי־הֵקִ֨ים יְהוָ֥ה ׀ לָהֶם֮ שֹֽׁפְטִים֒ וְהָיָ֤ה יְהוָה֙ עִם־הַשֹּׁפֵ֔ט וְהֽוֹשִׁיעָם֙ מִיַּ֣ד אֹֽיְבֵיהֶ֔ם כֹּ֖ל יְמֵ֣י הַשּׁוֹפֵ֑ט כִּֽי־יִנָּחֵ֤ם יְהוָה֙ מִנַּֽאֲקָתָ֔ם מִפְּנֵ֥י לֹחֲצֵיהֶ֖ם וְדֹחֲקֵיהֶֽם׃ וְהָיָ֣ה ׀ בְּמ֣וֹת הַשּׁוֹפֵ֗ט יָשֻׁ֙בוּ֙ וְהִשְׁחִ֣יתוּ מֵֽאֲבוֹתָ֔ם לָלֶ֗כֶת אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים לְעָבְדָ֖ם וּלְהִשְׁתַּחֲוֺ֣ת לָהֶ֑ם לֹ֤א הִפִּ֙ילוּ֙ מִמַּ֣עַלְלֵיהֶ֔ם וּמִדַּרְכָּ֖ם הַקָּשָֽׁה׃ וַיִּֽחַר־אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵ֑ל וַיֹּ֗אמֶר יַעַן֩ אֲשֶׁ֨ר עָבְר֜וּ הַגּ֣וֹי הַזֶּ֗ה אֶת־בְּרִיתִי֙ אֲשֶׁ֣ר צִוִּ֣יתִי אֶת־אֲבוֹתָ֔ם וְלֹ֥א שָׁמְע֖וּ לְקוֹלִֽי׃ גַּם־אֲנִי֙ לֹ֣א אוֹסִ֔יף לְהוֹרִ֥ישׁ אִ֖ישׁ מִפְּנֵיהֶ֑ם מִן־הַגּוֹיִ֛ם אֲשֶׁר־עָזַ֥ב יְהוֹשֻׁ֖עַ וַיָּמֹֽת׃ לְמַ֛עַן נַסּ֥וֹת בָּ֖ם אֶת־יִשְׂרָאֵ֑ל הֲשֹׁמְרִ֣ים הֵם֩ אֶת־דֶּ֨רֶךְ יְהוָ֜ה לָלֶ֣כֶת בָּ֗ם כַּאֲשֶׁ֛ר שָׁמְר֥וּ אֲבוֹתָ֖ם אִם־לֹֽא׃ וַיַּנַּ֤ח יְהוָה֙ אֶת־הַגּוֹיִ֣ם הָאֵ֔לֶּה לְבִלְתִּ֥י הוֹרִישָׁ֖ם מַהֵ֑ר וְלֹ֥א נְתָנָ֖ם בְּיַד־יְהוֹשֻֽׁעַ׃ (פ) וְאֵ֤לֶּה הַגּוֹיִם֙ אֲשֶׁ֣ר הִנִּ֣יחַ יְהוָ֔ה לְנַסּ֥וֹת בָּ֖ם אֶת־יִשְׂרָאֵ֑ל אֵ֚ת כָּל־אֲשֶׁ֣ר לֹֽא־יָדְע֔וּ אֵ֖ת כָּל־מִלְחֲמ֥וֹת כְּנָֽעַן׃ רַ֗ק לְמַ֙עַן֙ דַּ֚עַת דֹּר֣וֹת בְּנֵֽי־יִשְׂרָאֵ֔ל לְלַמְּדָ֖ם מִלְחָמָ֑ה רַ֥ק אֲשֶׁר־לְפָנִ֖ים לֹ֥א יְדָעֽוּם׃ חֲמֵ֣שֶׁת ׀ סַרְנֵ֣י פְלִשְׁתִּ֗ים וְכָל־הַֽכְּנַעֲנִי֙ וְהַצִּ֣ידֹנִ֔י וְהַ֣חִוִּ֔י יֹשֵׁ֖ב הַ֣ר הַלְּבָנ֑וֹן מֵהַר֙ בַּ֣עַל חֶרְמ֔וֹן עַ֖ד לְב֥וֹא חֲמָֽת׃ וַֽיִּהְי֕וּ לְנַסּ֥וֹת בָּ֖ם אֶת־יִשְׂרָאֵ֑ל לָדַ֗עַת הֲיִשְׁמְעוּ֙ אֶת־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁר־צִוָּ֥ה אֶת־אֲבוֹתָ֖ם בְּיַד־מֹשֶֽׁה׃ וּבְנֵ֣י יִשְׂרָאֵ֔ל יָשְׁב֖וּ בְּקֶ֣רֶב הַֽכְּנַעֲנִ֑י הַחִתִּ֤י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃ וַיִּקְח֨וּ אֶת־בְּנוֹתֵיהֶ֤ם לָהֶם֙ לְנָשִׁ֔ים וְאֶת־בְּנוֹתֵיהֶ֖ם נָתְנ֣וּ לִבְנֵיהֶ֑ם וַיַּעַבְד֖וּ אֶת־אֱלֹהֵיהֶֽם׃ (פ) וַיַּעֲשׂ֨וּ בְנֵי־יִשְׂרָאֵ֤ל אֶת־הָרַע֙ בְּעֵינֵ֣י יְהוָ֔ה וַֽיִּשְׁכְּח֖וּ אֶת־יְהוָ֣ה אֱלֹֽהֵיהֶ֑ם וַיַּעַבְד֥וּ אֶת־הַבְּעָלִ֖ים וְאֶת־הָאֲשֵׁרֽוֹת׃ וַיִּֽחַר־אַ֤ף יְהוָה֙ בְּיִשְׂרָאֵ֔ל וַֽיִּמְכְּרֵ֗ם בְּיַד֙ כּוּשַׁ֣ן רִשְׁעָתַ֔יִם מֶ֖לֶךְ אֲרַ֣ם נַהֲרָ֑יִם וַיַּעַבְד֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־כּוּשַׁ֥ן רִשְׁעָתַ֖יִם שְׁמֹנֶ֥ה שָׁנִֽים׃ וַיִּזְעֲק֤וּ בְנֵֽי־יִשְׂרָאֵל֙ אֶל־יְהוָ֔ה וַיָּ֨קֶם יְהוָ֥ה מוֹשִׁ֛יעַ לִבְנֵ֥י יִשְׂרָאֵ֖ל וַיּֽוֹשִׁיעֵ֑ם אֵ֚ת עָתְנִיאֵ֣ל בֶּן־קְנַ֔ז אֲחִ֥י כָלֵ֖ב הַקָּטֹ֥ן מִמֶּֽנּוּ׃ וַתְּהִ֨י עָלָ֥יו רֽוּחַ־יְהוָה֮ וַיִּשְׁפֹּ֣ט אֶת־יִשְׂרָאֵל֒ וַיֵּצֵא֙ לַמִּלְחָמָ֔ה וַיִּתֵּ֤ן יְהוָה֙ בְּיָד֔וֹ אֶת־כּוּשַׁ֥ן רִשְׁעָתַ֖יִם מֶ֣לֶךְ אֲרָ֑ם וַתָּ֣עָז יָד֔וֹ עַ֖ל כּוּשַׁ֥ן רִשְׁעָתָֽיִם׃ וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֣ים שָׁנָ֑ה וַיָּ֖מָת עָתְנִיאֵ֥ל בֶּן־קְנַֽז׃ (פ) וַיֹּסִ֙פוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיְחַזֵּ֨ק יְהוָ֜ה אֶת־עֶגְל֤וֹן מֶֽלֶךְ־מוֹאָב֙ עַל־יִשְׂרָאֵ֔ל עַ֛ל כִּֽי־עָשׂ֥וּ אֶת־הָרַ֖ע בְּעֵינֵ֥י יְהוָֽה׃ וַיֶּאֱסֹ֣ף אֵלָ֔יו אֶת־בְּנֵ֥י עַמּ֖וֹן וַעֲמָלֵ֑ק וַיֵּ֗לֶךְ וַיַּךְ֙ אֶת־יִשְׂרָאֵ֔ל וַיִּֽירְשׁ֖וּ אֶת־עִ֥יר הַתְּמָרִֽים׃ וַיַּעַבְד֤וּ בְנֵֽי־יִשְׂרָאֵל֙ אֶת־עֶגְל֣וֹן מֶֽלֶךְ־מוֹאָ֔ב שְׁמוֹנֶ֥ה עֶשְׂרֵ֖ה שָׁנָֽה׃ (ס) וַיִּזְעֲק֣וּ בְנֵֽי־יִשְׂרָאֵל֮ אֶל־יְהוָה֒ וַיָּקֶם֩ יְהוָ֨ה לָהֶ֜ם מוֹשִׁ֗יעַ אֶת־אֵה֤וּד בֶּן־גֵּרָא֙ בֶּן־הַיְמִינִ֔י אִ֥ישׁ אִטֵּ֖ר יַד־יְמִינ֑וֹ וַיִּשְׁלְח֨וּ בְנֵי־יִשְׂרָאֵ֤ל בְּיָדוֹ֙ מִנְחָ֔ה לְעֶגְל֖וֹן מֶ֥לֶךְ מוֹאָֽב׃ וַיַּעַשׂ֩ ל֨וֹ אֵה֜וּד חֶ֗רֶב וְלָ֛הּ שְׁנֵ֥י פֵי֖וֹת גֹּ֣מֶד אָרְכָּ֑הּ וַיַּחְגֹּ֤ר אוֹתָהּ֙ מִתַּ֣חַת לְמַדָּ֔יו עַ֖ל יֶ֥רֶךְ יְמִינֽוֹ׃ וַיַּקְרֵב֙ אֶת־הַמִּנְחָ֔ה לְעֶגְל֖וֹן מֶ֣לֶךְ מוֹאָ֑ב וְעֶגְל֕וֹן אִ֥ישׁ בָּרִ֖יא מְאֹֽד׃ וַֽיְהִי֙ כַּאֲשֶׁ֣ר כִּלָּ֔ה לְהַקְרִ֖יב אֶת־הַמִּנְחָ֑ה וַיְשַׁלַּח֙ אֶת־הָעָ֔ם נֹשְׂאֵ֖י הַמִּנְחָֽה׃ וְה֣וּא שָׁ֗ב מִן־הַפְּסִילִים֙ אֲשֶׁ֣ר אֶת־הַגִּלְגָּ֔ל וַיֹּ֕אמֶר דְּבַר־סֵ֥תֶר לִ֛י אֵלֶ֖יךָ הַמֶּ֑לֶךְ וַיֹּ֣אמֶר הָ֔ס וַיֵּֽצְאוּ֙ מֵֽעָלָ֔יו כָּל־הָעֹמְדִ֖ים עָלָֽיו׃ וְאֵה֣וּד ׀ בָּ֣א אֵלָ֗יו וְהֽוּא־יֹ֠שֵׁב בַּעֲלִיַּ֨ת הַמְּקֵרָ֤ה אֲשֶׁר־לוֹ֙ לְבַדּ֔וֹ וַיֹּ֣אמֶר אֵה֔וּד דְּבַר־אֱלֹהִ֥ים לִ֖י אֵלֶ֑יךָ וַיָּ֖קָם מֵעַ֥ל הַכִּסֵּֽא׃ וַיִּשְׁלַ֤ח אֵהוּד֙ אֶת־יַ֣ד שְׂמֹאל֔וֹ וַיִּקַּח֙ אֶת־הַחֶ֔רֶב מֵעַ֖ל יֶ֣רֶךְ יְמִינ֑וֹ וַיִּתְקָעֶ֖הָ בְּבִטְנֽוֹ׃ וַיָּבֹ֨א גַֽם־הַנִּצָּ֜ב אַחַ֣ר הַלַּ֗הַב וַיִּסְגֹּ֤ר הַחֵ֙לֶב֙ בְּעַ֣ד הַלַּ֔הַב כִּ֣י לֹ֥א שָׁלַ֛ף הַחֶ֖רֶב מִבִּטְנ֑וֹ וַיֵּצֵ֖א הַֽפַּרְשְׁדֹֽנָה׃ וַיֵּצֵ֥א אֵה֖וּד הַֽמִּסְדְּר֑וֹנָה וַיִּסְגֹּ֞ר דַּלְת֧וֹת הָעַלִיָּ֛ה בַּעֲד֖וֹ וְנָעָֽל׃ וְה֤וּא יָצָא֙ וַעֲבָדָ֣יו בָּ֔אוּ וַיִּרְא֕וּ וְהִנֵּ֛ה דַּלְת֥וֹת הָעֲלִיָּ֖ה נְעֻל֑וֹת וַיֹּ֣אמְר֔וּ אַ֣ךְ מֵסִ֥יךְ ה֛וּא אֶת־רַגְלָ֖יו בַּחֲדַ֥ר הַמְּקֵרָֽה׃ וַיָּחִ֣ילוּ עַד־בּ֔וֹשׁ וְהְנֵּ֛ה אֵינֶ֥נּוּ פֹתֵ֖חַ דַּלְת֣וֹת הָֽעֲלִיָּ֑ה וַיִּקְח֤וּ אֶת־הַמַּפְתֵּ֙חַ֙ וַיִּפְתָּ֔חוּ וְהִנֵּה֙ אֲדֹ֣נֵיהֶ֔ם נֹפֵ֥ל אַ֖רְצָה מֵֽת׃ וְאֵה֥וּד נִמְלַ֖ט עַ֣ד הִֽתְמַהְמְהָ֑ם וְהוּא֙ עָבַ֣ר אֶת־הַפְּסִילִ֔ים וַיִּמָּלֵ֖ט הַשְּׂעִירָֽתָה׃ וַיְהִ֣י בְּבוֹא֔וֹ וַיִּתְקַ֥ע בַּשּׁוֹפָ֖ר בְּהַ֣ר אֶפְרָ֑יִם וַיֵּרְד֨וּ עִמּ֧וֹ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָהָ֖ר וְה֥וּא לִפְנֵיהֶֽם׃ וַיֹּ֤אמֶר אֲלֵהֶם֙ רִדְפ֣וּ אַחֲרַ֔י כִּֽי־נָתַ֨ן יְהוָ֧ה אֶת־אֹיְבֵיכֶ֛ם אֶת־מוֹאָ֖ב בְּיֶדְכֶ֑ם וַיֵּרְד֣וּ אַחֲרָ֗יו וַֽיִּלְכְּד֞וּ אֶת־מַעְבְּר֤וֹת הַיַּרְדֵּן֙ לְמוֹאָ֔ב וְלֹֽא־נָתְנ֥וּ אִ֖ישׁ לַעֲבֹֽר׃ וַיַּכּ֨וּ אֶת־מוֹאָ֜ב בָּעֵ֣ת הַהִ֗יא כַּעֲשֶׂ֤רֶת אֲלָפִים֙ אִ֔ישׁ כָּל־שָׁמֵ֖ן וְכָל־אִ֣ישׁ חָ֑יִל וְלֹ֥א נִמְלַ֖ט אִֽישׁ׃ וַתִּכָּנַ֤ע מוֹאָב֙ בַּיּ֣וֹם הַה֔וּא תַּ֖חַת יַ֣ד יִשְׂרָאֵ֑ל וַתִּשְׁקֹ֥ט הָאָ֖רֶץ שְׁמוֹנִ֥ים שָׁנָֽה׃ (ס) וְאַחֲרָ֤יו הָיָה֙ שַׁמְגַּ֣ר בֶּן־עֲנָ֔ת וַיַּ֤ךְ אֶת־פְּלִשְׁתִּים֙ שֵֽׁשׁ־מֵא֣וֹת אִ֔ישׁ בְּמַלְמַ֖ד הַבָּקָ֑ר וַיֹּ֥שַׁע גַּם־ה֖וּא אֶת־יִשְׂרָאֵֽל׃ (ס) וַיֹּסִ֙פוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וְאֵה֖וּד מֵֽת׃ וַיִּמְכְּרֵ֣ם יְהוָ֗ה בְּיַד֙ יָבִ֣ין מֶֽלֶךְ־כְּנַ֔עַן אֲשֶׁ֥ר מָלַ֖ךְ בְּחָצ֑וֹר וְשַׂר־צְבָאוֹ֙ סִֽיסְרָ֔א וְה֥וּא יוֹשֵׁ֖ב בַּחֲרֹ֥שֶׁת הַגּוֹיִֽם׃ וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהוָ֑ה כִּ֠י תְּשַׁ֨ע מֵא֤וֹת רֶֽכֶב־בַּרְזֶל֙ ל֔וֹ וְ֠הוּא לָחַ֞ץ אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל בְּחָזְקָ֖ה עֶשְׂרִ֥ים שָׁנָֽה׃ (ס) וּדְבוֹרָה֙ אִשָּׁ֣ה נְבִיאָ֔ה אֵ֖שֶׁת לַפִּיד֑וֹת הִ֛יא שֹׁפְטָ֥ה אֶת־יִשְׂרָאֵ֖ל בָּעֵ֥ת הַהִֽיא׃ וְ֠הִיא יוֹשֶׁ֨בֶת תַּֽחַת־תֹּ֜מֶר דְּבוֹרָ֗ה בֵּ֧ין הָרָמָ֛ה וּבֵ֥ין בֵּֽית־אֵ֖ל בְּהַ֣ר אֶפְרָ֑יִם וַיַּעֲל֥וּ אֵלֶ֛יהָ בְּנֵ֥י יִשְׂרָאֵ֖ל לַמִּשְׁפָּֽט׃ וַתִּשְׁלַ֗ח וַתִּקְרָא֙ לְבָרָ֣ק בֶּן־אֲבִינֹ֔עַם מִקֶּ֖דֶשׁ נַפְתָּלִ֑י וַתֹּ֨אמֶר אֵלָ֜יו הֲלֹ֥א צִוָּ֣ה ׀ יְהוָ֣ה אֱלֹהֵֽי־יִשְׂרָאֵ֗ל לֵ֤ךְ וּמָֽשַׁכְתָּ֙ בְּהַ֣ר תָּב֔וֹר וְלָקַחְתָּ֣ עִמְּךָ֗ עֲשֶׂ֤רֶת אֲלָפִים֙ אִ֔ישׁ מִבְּנֵ֥י נַפְתָּלִ֖י וּמִבְּנֵ֥י זְבֻלֽוּן׃ וּמָשַׁכְתִּ֨י אֵלֶ֜יךָ אֶל־נַ֣חַל קִישׁ֗וֹן אֶת־סִֽיסְרָא֙ שַׂר־צְבָ֣א יָבִ֔ין וְאֶת־רִכְבּ֖וֹ וְאֶת־הֲמוֹנ֑וֹ וּנְתַתִּ֖יהוּ בְּיָדֶֽךָ׃ וַיֹּ֤אמֶר אֵלֶ֙יהָ֙ בָּרָ֔ק אִם־תֵּלְכִ֥י עִמִּ֖י וְהָלָ֑כְתִּי וְאִם־לֹ֥א תֵלְכִ֛י עִמִּ֖י לֹ֥א אֵלֵֽךְ׃ וַתֹּ֜אמֶר הָלֹ֧ךְ אֵלֵ֣ךְ עִמָּ֗ךְ אֶ֚פֶס כִּי֩ לֹ֨א תִֽהְיֶ֜ה תִּֽפְאַרְתְּךָ֗ עַל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אַתָּ֣ה הוֹלֵ֔ךְ כִּ֣י בְֽיַד־אִשָּׁ֔ה יִמְכֹּ֥ר יְהוָ֖ה אֶת־סִֽיסְרָ֑א וַתָּ֧קָם דְּבוֹרָ֛ה וַתֵּ֥לֶך עִם־בָּרָ֖ק קֶֽדְשָׁה׃ וַיַּזְעֵ֨ק בָּרָ֜ק אֶת־זְבוּלֻ֤ן וְאֶת־נַפְתָּלִי֙ קֶ֔דְשָׁה וַיַּ֣עַל בְּרַגְלָ֔יו עֲשֶׂ֥רֶת אַלְפֵ֖י אִ֑ישׁ וַתַּ֥עַל עִמּ֖וֹ דְּבוֹרָֽה׃ וְחֶ֤בֶר הַקֵּינִי֙ נִפְרָ֣ד מִקַּ֔יִן מִבְּנֵ֥י חֹבָ֖ב חֹתֵ֣ן מֹשֶׁ֑ה וַיֵּ֣ט אָהֳל֔וֹ עַד־אֵל֥וֹן בצענים [בְּצַעֲנַנִּ֖ים] אֲשֶׁ֥ר אֶת־קֶֽדֶשׁ׃ וַיַּגִּ֖דוּ לְסִֽיסְרָ֑א כִּ֥י עָלָ֛ה בָּרָ֥ק בֶּן־אֲבִינֹ֖עַם הַר־תָּבֽוֹר׃ (ס) וַיַּזְעֵ֨ק סִֽיסְרָ֜א אֶת־כָּל־רִכְבּ֗וֹ תְּשַׁ֤ע מֵאוֹת֙ רֶ֣כֶב בַּרְזֶ֔ל וְאֶת־כָּל־הָעָ֖ם אֲשֶׁ֣ר אִתּ֑וֹ מֵחֲרֹ֥שֶׁת הַגּוֹיִ֖ם אֶל־נַ֥חַל קִישֽׁוֹן׃ וַתֹּאמֶר֩ דְּבֹרָ֨ה אֶל־בָּרָ֜ק ק֗וּם כִּ֣י זֶ֤ה הַיּוֹם֙ אֲשֶׁר֩ נָתַ֨ן יְהוָ֤ה אֶת־סִֽיסְרָא֙ בְּיָדֶ֔ךָ הֲלֹ֥א יְהוָ֖ה יָצָ֣א לְפָנֶ֑יךָ וַיֵּ֤רֶד בָּרָק֙ מֵהַ֣ר תָּב֔וֹר וַעֲשֶׂ֧רֶת אֲלָפִ֛ים אִ֖ישׁ אַחֲרָֽיו׃ וַיָּ֣הָם יְ֠הוָה אֶת־סִֽיסְרָ֨א וְאֶת־כָּל־הָרֶ֧כֶב וְאֶת־כָּל־הַֽמַּחֲנֶ֛ה לְפִי־חֶ֖רֶב לִפְנֵ֣י בָרָ֑ק וַיֵּ֧רֶד סִֽיסְרָ֛א מֵעַ֥ל הַמֶּרְכָּבָ֖ה וַיָּ֥נָס בְּרַגְלָֽיו׃ וּבָרָ֗ק רָדַ֞ף אַחֲרֵ֤י הָרֶ֙כֶב֙ וְאַחֲרֵ֣י הַֽמַּחֲנֶ֔ה עַ֖ד חֲרֹ֣שֶׁת הַגּוֹיִ֑ם וַיִּפֹּ֞ל כָּל־מַחֲנֵ֤ה סִֽיסְרָא֙ לְפִי־חֶ֔רֶב לֹ֥א נִשְׁאַ֖ר עַד־אֶחָֽד׃ וְסִֽיסְרָא֙ נָ֣ס בְּרַגְלָ֔יו אֶל־אֹ֣הֶל יָעֵ֔ל אֵ֖שֶּׁת חֶ֣בֶר הַקֵּינִ֑י כִּ֣י שָׁל֗וֹם בֵּ֚ין יָבִ֣ין מֶֽלֶךְ־חָצ֔וֹר וּבֵ֕ין בֵּ֖ית חֶ֥בֶר הַקֵּינִֽי׃ וַתֵּצֵ֣א יָעֵל֮ לִקְרַ֣את סִֽיסְרָא֒ וַתֹּ֣אמֶר אֵלָ֗יו סוּרָ֧ה אֲדֹנִ֛י סוּרָ֥ה אֵלַ֖י אַל־תִּירָ֑א וַיָּ֤סַר אֵלֶ֙יהָ֙ הָאֹ֔הֱלָה וַתְּכַסֵּ֖הוּ בַּשְּׂמִיכָֽה׃ וַיֹּ֧אמֶר אֵלֶ֛יהָ הַשְׁקִינִי־נָ֥א מְעַט־מַ֖יִם כִּ֣י צָמֵ֑אתִי וַתִּפְתַּ֞ח אֶת־נֹ֧אוד הֶחָלָ֛ב וַתַּשְׁקֵ֖הוּ וַתְּכַסֵּֽהוּ׃ וַיֹּ֣אמֶר אֵלֶ֔יהָ עֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וְהָיָה֩ אִם־אִ֨ישׁ יָב֜וֹא וּשְׁאֵלֵ֗ךְ וְאָמַ֛ר הֲיֵֽשׁ־פֹּ֥ה אִ֖ישׁ וְאָמַ֥רְתְּ אָֽיִן׃ וַתִּקַּ֣ח יָעֵ֣ל אֵֽשֶׁת־חֶ֠בֶר אֶת־יְתַ֨ד הָאֹ֜הֶל וַתָּ֧שֶׂם אֶת־הַמַּקֶּ֣בֶת בְּיָדָ֗הּ וַתָּב֤וֹא אֵלָיו֙ בַּלָּ֔אט וַתִּתְקַ֤ע אֶת־הַיָּתֵד֙ בְּרַקָּת֔וֹ וַתִּצְנַ֖ח בָּאָ֑רֶץ וְהֽוּא־נִרְדָּ֥ם וַיָּ֖עַף וַיָּמֹֽת׃ וְהִנֵּ֣ה בָרָק֮ רֹדֵ֣ף אֶת־סִֽיסְרָא֒ וַתֵּצֵ֤א יָעֵל֙ לִקְרָאת֔וֹ וַתֹּ֣אמֶר ל֔וֹ לֵ֣ךְ וְאַרְאֶ֔ךָּ אֶת־הָאִ֖ישׁ אֲשֶׁר־אַתָּ֣ה מְבַקֵּ֑שׁ וַיָּבֹ֣א אֵלֶ֔יהָ וְהִנֵּ֤ה סִֽיסְרָא֙ נֹפֵ֣ל מֵ֔ת וְהַיָּתֵ֖ד בְּרַקָּתֽוֹ׃ וַיַּכְנַ֤ע אֱלֹהִים֙ בַּיּ֣וֹם הַה֔וּא אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ וַתֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְקָשָׁ֔ה עַ֖ל יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן עַ֚ד אֲשֶׁ֣ר הִכְרִ֔יתוּ אֵ֖ת יָבִ֥ין מֶֽלֶךְ־כְּנָֽעַן׃ (פ) וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃ בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּרֲכ֖וּ יְהוָֽה׃ שִׁמְע֣וּ מְלָכִ֔ים הַאֲזִ֖ינוּ רֹֽזְנִ֑ים אָֽנֹכִ֗י לַֽיהוָה֙ אָנֹכִ֣י אָשִׁ֔ירָה אֲזַמֵּ֕ר לַֽיהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ יְהוָ֗ה בְּצֵאתְךָ֤ מִשֵּׂעִיר֙ בְּצַעְדְּךָ֙ מִשְּׂדֵ֣ה אֱד֔וֹם אֶ֣רֶץ רָעָ֔שָׁה גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ הָרִ֥ים נָזְל֖וּ מִפְּנֵ֣י יְהוָ֑ה זֶ֣ה סִינַ֔י מִפְּנֵ֕י יְהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ בִּימֵ֞י שַׁמְגַּ֤ר בֶּן־עֲנָת֙ בִּימֵ֣י יָעֵ֔ל חָדְל֖וּ אֳרָח֑וֹת וְהֹלְכֵ֣י נְתִיב֔וֹת יֵלְכ֕וּ אֳרָח֖וֹת עֲקַלְקַלּֽוֹת׃ חָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃ יִבְחַר֙ אֱלֹהִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃ לִבִּי֙ לְחוֹקְקֵ֣י יִשְׂרָאֵ֔ל הַמִּֽתְנַדְּבִ֖ים בָּעָ֑ם בָּרֲכ֖וּ יְהוָֽה׃ רֹכְבֵי֩ אֲתֹנ֨וֹת צְחֹר֜וֹת יֹשְׁבֵ֧י עַל־מִדִּ֛ין וְהֹלְכֵ֥י עַל־דֶּ֖רֶךְ שִֽׂיחוּ׃ מִקּ֣וֹל מְחַֽצְצִ֗ים בֵּ֚ין מַשְׁאַבִּ֔ים שָׁ֤ם יְתַנּוּ֙ צִדְק֣וֹת יְהוָ֔ה צִדְקֹ֥ת פִּרְזֹנ֖וֹ בְּיִשְׂרָאֵ֑ל אָ֛ז יָרְד֥וּ לַשְּׁעָרִ֖ים עַם־יְהוָֽה׃ עוּרִ֤י עוּרִי֙ דְּבוֹרָ֔ה ע֥וּרִי ע֖וּרִי דַּבְּרִי־שִׁ֑יר ק֥וּם בָּרָ֛ק וּֽשֲׁבֵ֥ה שֶׁבְיְךָ֖ בֶּן־אֲבִינֹֽעַם׃ אָ֚ז יְרַ֣ד שָׂרִ֔יד לְאַדִּירִ֖ים עָ֑ם יְהוָ֕ה יְרַד־לִ֖י בַּגִּבּוֹרִֽים׃ מִנִּ֣י אֶפְרַ֗יִם שָׁרְשָׁם֙ בַּעֲמָלֵ֔ק אַחֲרֶ֥יךָ בִנְיָמִ֖ין בַּֽעֲמָמֶ֑יךָ מִנִּ֣י מָכִ֗יר יָֽרְדוּ֙ מְחֹ֣קְקִ֔ים וּמִ֨זְּבוּלֻ֔ן מֹשְׁכִ֖ים בְּשֵׁ֥בֶט סֹפֵֽר׃ וְשָׂרַ֤י בְּיִשָּׂשכָר֙ עִם־דְּבֹרָ֔ה וְיִשָּׂשכָר֙ כֵּ֣ן בָּרָ֔ק בָּעֵ֖מֶק שֻׁלַּ֣ח בְּרַגְלָ֑יו בִּפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדֹלִ֖ים חִקְקֵי־לֵֽב׃ לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־לֵֽב׃ גִּלְעָ֗ד בְּעֵ֤בֶר הַיַּרְדֵּן֙ שָׁכֵ֔ן וְדָ֕ן לָ֥מָּה יָג֖וּר אֳנִיּ֑וֹת אָשֵׁ֗ר יָשַׁב֙ לְח֣וֹף יַמִּ֔ים וְעַ֥ל מִפְרָצָ֖יו יִשְׁכּֽוֹן׃ זְבֻל֗וּן עַ֣ם חֵרֵ֥ף נַפְשׁ֛וֹ לָמ֖וּת וְנַפְתָּלִ֑י עַ֖ל מְרוֹמֵ֥י שָׂדֶֽה׃ בָּ֤אוּ מְלָכִים֙ נִלְחָ֔מוּ אָ֤ז נִלְחֲמוּ֙ מַלְכֵ֣י כְנַ֔עַן בְּתַעְנַ֖ךְ עַל־מֵ֣י מְגִדּ֑וֹ בֶּ֥צַע כֶּ֖סֶף לֹ֥א לָקָֽחוּ׃ מִן־שָׁמַ֖יִם נִלְחָ֑מוּ הַכּֽוֹכָבִים֙ מִמְּסִלּוֹתָ֔ם נִלְחֲמ֖וּ עִם־סִיסְרָֽא׃ נַ֤חַל קִישׁוֹן֙ גְּרָפָ֔ם נַ֥חַל קְדוּמִ֖ים נַ֣חַל קִישׁ֑וֹן תִּדְרְכִ֥י נַפְשִׁ֖י עֹֽז׃ אָ֥ז הָלְמ֖וּ עִקְּבֵי־ס֑וּס מִֽדַּהֲר֖וֹת דַּהֲר֥וֹת אַבִּירָֽיו׃ א֣וֹרוּ מֵר֗וֹז אָמַר֙ מַלְאַ֣ךְ יְהוָ֔ה אֹ֥רוּ אָר֖וֹר יֹשְׁבֶ֑יהָ כִּ֤י לֹֽא־בָ֙אוּ֙ לְעֶזְרַ֣ת יְהוָ֔ה לְעֶזְרַ֥ת יְהוָ֖ה בַּגִּבּוֹרִֽים׃ תְּבֹרַךְ֙ מִנָּשִׁ֔ים יָעֵ֕ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י מִנָּשִׁ֥ים בָּאֹ֖הֶל תְּבֹרָֽךְ׃ מַ֥יִם שָׁאַ֖ל חָלָ֣ב נָתָ֑נָה בְּסֵ֥פֶל אַדִּירִ֖ים הִקְרִ֥יבָה חֶמְאָֽה׃ יָדָהּ֙ לַיָּתֵ֣ד תִּשְׁלַ֔חְנָה וִֽימִינָ֖הּ לְהַלְמ֣וּת עֲמֵלִ֑ים וְהָלְמָ֤ה סִֽיסְרָא֙ מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃ בֵּ֣ין רַגְלֶ֔יהָ כָּרַ֥ע נָפַ֖ל שָׁכָ֑ב בֵּ֤ין רַגְלֶ֙יהָ֙ כָּרַ֣ע נָפָ֔ל בַּאֲשֶׁ֣ר כָּרַ֔ע שָׁ֖ם נָפַ֥ל שָׁדֽוּד׃ בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָֽאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃ חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃ הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃ כֵּ֠ן יֹאבְד֤וּ כָל־אוֹיְבֶ֙יךָ֙ יְהוָ֔ה וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָת֑וֹ וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֥ים שָׁנָֽה׃ (פ) וַיַּעֲשׂ֧וּ בְנֵי־יִשְׂרָאֵ֛ל הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיִּתְּנֵ֧ם יְהוָ֛ה בְּיַד־מִדְיָ֖ן שֶׁ֥בַע שָׁנִֽים׃ וַתָּ֥עָז יַד־מִדְיָ֖ן עַל־יִשְׂרָאֵ֑ל מִפְּנֵ֨י מִדְיָ֜ן עָשֽׂוּ לָהֶ֣ם ׀ בְּנֵ֣י יִשְׂרָאֵ֗ל אֶת־הַמִּנְהָרוֹת֙ אֲשֶׁ֣ר בֶּֽהָרִ֔ים וְאֶת־הַמְּעָר֖וֹת וְאֶת־הַמְּצָדֽוֹת׃ וְהָיָ֖ה אִם־זָרַ֣ע יִשְׂרָאֵ֑ל וְעָלָ֨ה מִדְיָ֧ן וַֽעֲמָלֵ֛ק וּבְנֵי־קֶ֖דֶם וְעָל֥וּ עָלָֽיו׃ וַיַּחֲנ֣וּ עֲלֵיהֶ֗ם וַיַּשְׁחִ֙יתוּ֙ אֶת־יְב֣וּל הָאָ֔רֶץ עַד־בּוֹאֲךָ֖ עַזָּ֑ה וְלֹֽא־יַשְׁאִ֤ירוּ מִֽחְיָה֙ בְּיִשְׂרָאֵ֔ל וְשֶׂ֥ה וָשׁ֖וֹר וַחֲמֽוֹר׃ כִּ֡י הֵם֩ וּמִקְנֵיהֶ֨ם יַעֲל֜וּ וְאָהֳלֵיהֶ֗ם יבאו [וּבָ֤אוּ] כְדֵֽי־אַרְבֶּה֙ לָרֹ֔ב וְלָהֶ֥ם וְלִגְמַלֵּיהֶ֖ם אֵ֣ין מִסְפָּ֑ר וַיָּבֹ֥אוּ בָאָ֖רֶץ לְשַׁחֲתָֽהּ׃ וַיִּדַּ֧ל יִשְׂרָאֵ֛ל מְאֹ֖ד מִפְּנֵ֣י מִדְיָ֑ן וַיִּזְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהוָֽה׃ (פ) וַיְהִ֕י כִּֽי־זָעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהוָ֑ה עַ֖ל אֹד֥וֹת מִדְיָֽן׃ וַיִּשְׁלַ֧ח יְהוָ֛ה אִ֥ישׁ נָבִ֖יא אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֹּ֨אמֶר לָהֶ֜ם כֹּה־אָמַ֥ר יְהוָ֣ה ׀ אֱלֹהֵ֣י יִשְׂרָאֵ֗ל אָנֹכִ֞י הֶעֱלֵ֤יתִי אֶתְכֶם֙ מִמִּצְרַ֔יִם וָאֹצִ֥יא אֶתְכֶ֖ם מִבֵּ֥ית עֲבָדִֽים׃ וָאַצִּ֤ל אֶתְכֶם֙ מִיַּ֣ד מִצְרַ֔יִם וּמִיַּ֖ד כָּל־לֹחֲצֵיכֶ֑ם וָאֲגָרֵ֤שׁ אוֹתָם֙ מִפְּנֵיכֶ֔ם וָאֶתְּנָ֥ה לָכֶ֖ם אֶת־אַרְצָֽם׃ וָאֹמְרָ֣ה לָכֶ֗ם אֲנִי֙ יְהוָ֣ה אֱלֹהֵיכֶ֔ם לֹ֤א תִֽירְאוּ֙ אֶת־אֱלֹהֵ֣י הָאֱמֹרִ֔י אֲשֶׁ֥ר אַתֶּ֖ם יוֹשְׁבִ֣ים בְּאַרְצָ֑ם וְלֹ֥א שְׁמַעְתֶּ֖ם בְּקוֹלִֽי׃ (פ) וַיָּבֹ֞א מַלְאַ֣ךְ יְהוָ֗ה וַיֵּ֙שֶׁב֙ תַּ֤חַת הָֽאֵלָה֙ אֲשֶׁ֣ר בְּעָפְרָ֔ה אֲשֶׁ֥ר לְיוֹאָ֖שׁ אֲבִ֣י הָֽעֶזְרִ֑י וְגִדְע֣וֹן בְּנ֗וֹ חֹבֵ֤ט חִטִּים֙ בַּגַּ֔ת לְהָנִ֖יס מִפְּנֵ֥י מִדְיָֽן׃ וַיֵּרָ֥א אֵלָ֖יו מַלְּאַ֣ךְ יְהוָ֑ה וַיֹּ֣אמֶר אֵלָ֔יו יְהוָ֥ה עִמְּךָ֖ גִּבּ֥וֹר הֶחָֽיִל׃ וַיֹּ֨אמֶר אֵלָ֤יו גִּדְעוֹן֙ בִּ֣י אֲדֹנִ֔י וְיֵ֤שׁ יְהוָה֙ עִמָּ֔נוּ וְלָ֥מָּה מְצָאַ֖תְנוּ כָּל־זֹ֑את וְאַיֵּ֣ה כָֽל־נִפְלְאֹתָ֡יו אֲשֶׁר֩ סִפְּרוּ־לָ֨נוּ אֲבוֹתֵ֜ינוּ לֵאמֹ֗ר הֲלֹ֤א מִמִּצְרַ֙יִם֙ הֶעֱלָ֣נוּ יְהוָ֔ה וְעַתָּה֙ נְטָשָׁ֣נוּ יְהוָ֔ה וַֽיִּתְּנֵ֖נוּ בְּכַף־מִדְיָֽן׃ וַיִּ֤פֶן אֵלָיו֙ יְהוָ֔ה וַיֹּ֗אמֶר לֵ֚ךְ בְּכֹחֲךָ֣ זֶ֔ה וְהוֹשַׁעְתָּ֥ אֶת־יִשְׂרָאֵ֖ל מִכַּ֣ף מִדְיָ֑ן הֲלֹ֖א שְׁלַחְתִּֽיךָ׃ וַיֹּ֤אמֶר אֵלָיו֙ בִּ֣י אֲדֹנָ֔י בַּמָּ֥ה אוֹשִׁ֖יעַ אֶת־יִשְׂרָאֵ֑ל הִנֵּ֤ה אַלְפִּי֙ הַדַּ֣ל בִּמְנַשֶּׁ֔ה וְאָנֹכִ֥י הַצָּעִ֖יר בְּבֵ֥ית אָבִֽי׃ וַיֹּ֤אמֶר אֵלָיו֙ יְהוָ֔ה כִּ֥י אֶהְיֶ֖ה עִמָּ֑ךְ וְהִכִּיתָ֥ אֶת־מִדְיָ֖ן כְּאִ֥ישׁ אֶחָֽד׃ וַיֹּ֣אמֶר אֵלָ֔יו אִם־נָ֛א מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ וְעָשִׂ֤יתָ לִּי֙ א֔וֹת שָׁאַתָּ֖ה מְדַבֵּ֥ר עִמִּֽי׃ אַל־נָ֨א תָמֻ֤שׁ מִזֶּה֙ עַד־בֹּאִ֣י אֵלֶ֔יךָ וְהֹֽצֵאתִי֙ אֶת־מִנְחָתִ֔י וְהִנַּחְתִּ֖י לְפָנֶ֑יךָ וַיֹּאמַ֕ר אָנֹכִ֥י אֵשֵׁ֖ב עַ֥ד שׁוּבֶֽךָ׃ וְגִדְע֣וֹן בָּ֗א וַיַּ֤עַשׂ גְּדִֽי־עִזִּים֙ וְאֵיפַת־קֶ֣מַח מַצּ֔וֹת הַבָּשָׂר֙ שָׂ֣ם בַּסַּ֔ל וְהַמָּרַ֖ק שָׂ֣ם בַּפָּר֑וּר וַיּוֹצֵ֥א אֵלָ֛יו אֶל־תַּ֥חַת הָאֵלָ֖ה וַיַּגַּֽשׁ׃ (ס) וַיֹּ֨אמֶר אֵלָ֜יו מַלְאַ֣ךְ הָאֱלֹהִ֗ים קַ֣ח אֶת־הַבָּשָׂ֤ר וְאֶת־הַמַּצּוֹת֙ וְהַנַּח֙ אֶל־הַסֶּ֣לַע הַלָּ֔ז וְאֶת־הַמָּרַ֖ק שְׁפ֑וֹךְ וַיַּ֖עַשׂ כֵּֽן׃ וַיִּשְׁלַ֞ח מַלְאַ֣ךְ יְהוָ֗ה אֶת־קְצֵ֤ה הַמִּשְׁעֶ֙נֶת֙ אֲשֶׁ֣ר בְּיָד֔וֹ וַיִּגַּ֥ע בַּבָּשָׂ֖ר וּבַמַּצּ֑וֹת וַתַּ֨עַל הָאֵ֜שׁ מִן־הַצּ֗וּר וַתֹּ֤אכַל אֶת־הַבָּשָׂר֙ וְאֶת־הַמַּצּ֔וֹת וּמַלְאַ֣ךְ יְהוָ֔ה הָלַ֖ךְ מֵעֵינָֽיו׃ וַיַּ֣רְא גִּדְע֔וֹן כִּֽי־מַלְאַ֥ךְ יְהוָ֖ה ה֑וּא (ס) וַיֹּ֣אמֶר גִּדְע֗וֹן אֲהָהּ֙ אֲדֹנָ֣י יְהוִ֔ה כִּֽי־עַל־כֵּ֤ן רָאִ֙יתִי֙ מַלְאַ֣ךְ יְהוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים׃ וַיֹּ֨אמֶר ל֧וֹ יְהוָ֛ה שָׁל֥וֹם לְךָ֖ אַל־תִּירָ֑א לֹ֖א תָּמֽוּת׃ וַיִּבֶן֩ שָׁ֨ם גִּדְע֤וֹן מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָא־ל֥וֹ יְהוָ֖ה שָׁל֑וֹם עַ֚ד הַיּ֣וֹם הַזֶּ֔ה עוֹדֶ֕נּוּ בְּעָפְרָ֖ת אֲבִ֥י הָעֶזְרִֽי׃ (פ) וַיְהִי֮ בַּלַּ֣יְלָה הַהוּא֒ וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה קַ֤ח אֶת־פַּר־הַשּׁוֹר֙ אֲשֶׁ֣ר לְאָבִ֔יךָ וּפַ֥ר הַשֵּׁנִ֖י שֶׁ֣בַע שָׁנִ֑ים וְהָרַסְתָּ֗ אֶת־מִזְבַּ֤ח הַבַּ֙עַל֙ אֲשֶׁ֣ר לְאָבִ֔יךָ וְאֶת־הָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָ֖יו תִּכְרֹֽת׃ וּבָנִ֨יתָ מִזְבֵּ֜חַ לַיהוָ֣ה אֱלֹהֶ֗יךָ עַ֣ל רֹ֧אשׁ הַמָּע֛וֹז הַזֶּ֖ה בַּמַּֽעֲרָכָ֑ה וְלָֽקַחְתָּ֙ אֶת־הַפָּ֣ר הַשֵּׁנִ֔י וְהַעֲלִ֣יתָ עוֹלָ֔ה בַּעֲצֵ֥י הָאֲשֵׁרָ֖ה אֲשֶׁ֥ר תִּכְרֹֽת׃ וַיִּקַּ֨ח גִּדְע֜וֹן עֲשָׂרָ֤ה אֲנָשִׁים֙ מֵֽעֲבָדָ֔יו וַיַּ֕עַשׂ כַּאֲשֶׁ֛ר דִּבֶּ֥ר אֵלָ֖יו יְהוָ֑ה וַיְהִ֡י כַּאֲשֶׁ֣ר יָרֵא֩ אֶת־בֵּ֨ית אָבִ֜יו וְאֶת־אַנְשֵׁ֥י הָעִ֛יר מֵעֲשׂ֥וֹת יוֹמָ֖ם וַיַּ֥עַשׂ לָֽיְלָה׃ וַיַּשְׁכִּ֜ימוּ אַנְשֵׁ֤י הָעִיר֙ בַּבֹּ֔קֶר וְהִנֵּ֤ה נֻתַּץ֙ מִזְבַּ֣ח הַבַּ֔עַל וְהָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָ֖יו כֹּרָ֑תָה וְאֵת֙ הַפָּ֣ר הַשֵּׁנִ֔י הֹֽעֲלָ֔ה עַל־הַמִּזְבֵּ֖חַ הַבָּנֽוּי׃ וַיֹּֽאמְרוּ֙ אִ֣ישׁ אֶל־רֵעֵ֔הוּ מִ֥י עָשָׂ֖ה הַדָּבָ֣ר הַזֶּ֑ה וַֽיִּדְרְשׁוּ֙ וַיְבַקְשׁ֔וּ וַיֹּ֣אמְר֔וּ גִּדְעוֹן֙ בֶּן־יוֹאָ֔שׁ עָשָׂ֖ה הַדָּבָ֥ר הַזֶּֽה׃ וַיֹּ֨אמְר֜וּ אַנְשֵׁ֤י הָעִיר֙ אֶל־יוֹאָ֔שׁ הוֹצֵ֥א אֶת־בִּנְךָ֖ וְיָמֹ֑ת כִּ֤י נָתַץ֙ אֶת־מִזְבַּ֣ח הַבַּ֔עַל וְכִ֥י כָרַ֖ת הָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָֽיו׃ וַיֹּ֣אמֶר יוֹאָ֡שׁ לְכֹל֩ אֲשֶׁר־עָמְד֨וּ עָלָ֜יו הַאַתֶּ֣ם ׀ תְּרִיב֣וּן לַבַּ֗עַל אִם־אַתֶּם֙ תּוֹשִׁיע֣וּן אוֹת֔וֹ אֲשֶׁ֨ר יָרִ֥יב ל֛וֹ יוּמַ֖ת עַד־הַבֹּ֑קֶר אִם־אֱלֹהִ֥ים הוּא֙ יָ֣רֶב ל֔וֹ כִּ֥י נָתַ֖ץ אֶֽת־מִזְבְּחֽוֹ׃ וַיִּקְרָא־ל֥וֹ בַיּוֹם־הַה֖וּא יְרֻבַּ֣עַל לֵאמֹ֑ר יָ֤רֶב בּוֹ֙ הַבַּ֔עַל כִּ֥י נָתַ֖ץ אֶֽת־מִזְבְּחֽוֹ׃ (פ) וְכָל־מִדְיָ֧ן וַעֲמָלֵ֛ק וּבְנֵי־קֶ֖דֶם נֶאֶסְפ֣וּ יַחְדָּ֑ו וַיַּעַבְר֥וּ וַֽיַּחֲנ֖וּ בְּעֵ֥מֶק יִזְרְעֶֽאל׃ וְר֣וּחַ יְהוָ֔ה לָבְשָׁ֖ה אֶת־גִּדְע֑וֹן וַיִּתְקַע֙ בַּשּׁוֹפָ֔ר וַיִזָּעֵ֥ק אֲבִיעֶ֖זֶר אַחֲרָֽיו׃ וּמַלְאָכִים֙ שָׁלַ֣ח בְּכָל־מְנַשֶּׁ֔ה וַיִזָּעֵ֥ק גַּם־ה֖וּא אַחֲרָ֑יו וּמַלְאָכִ֣ים שָׁלַ֗ח בְּאָשֵׁ֤ר וּבִזְבֻלוּן֙ וּבְנַפְתָּלִ֔י וַֽיַּעֲל֖וּ לִקְרָאתָֽם׃ וַיֹּ֥אמֶר גִּדְע֖וֹן אֶל־הָאֱלֹהִ֑ים אִם־יֶשְׁךָ֞ מוֹשִׁ֧יעַ בְּיָדִ֛י אֶת־יִשְׂרָאֵ֖ל כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃ הִנֵּ֣ה אָנֹכִ֗י מַצִּ֛יג אֶת־גִּזַּ֥ת הַצֶּ֖מֶר בַּגֹּ֑רֶן אִ֡ם טַל֩ יִהְיֶ֨ה עַֽל־הַגִּזָּ֜ה לְבַדָּ֗הּ וְעַל־כָּל־הָאָ֙רֶץ֙ חֹ֔רֶב וְיָדַעְתִּ֗י כִּֽי־תוֹשִׁ֧יעַ בְּיָדִ֛י אֶת־יִשְׂרָאֵ֖ל כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃ וַיְהִי־כֵ֕ן וַיַּשְׁכֵּם֙ מִֽמָּחֳרָ֔ת וַיָּ֖זַר אֶת־הַגִּזָּ֑ה וַיִּ֤מֶץ טַל֙ מִן־הַגִּזָּ֔ה מְל֥וֹא הַסֵּ֖פֶל מָֽיִם׃ וַיֹּ֤אמֶר גִּדְעוֹן֙ אֶל־הָ֣אֱלֹהִ֔ים אַל־יִ֤חַר אַפְּךָ֙ בִּ֔י וַאֲדַבְּרָ֖ה אַ֣ךְ הַפָּ֑עַם אֲנַסֶּ֤ה נָּא־רַק־הַפַּ֙עַם֙ בַּגִּזָּ֔ה יְהִי־נָ֨א חֹ֤רֶב אֶל־הַגִּזָּה֙ לְבַדָּ֔הּ וְעַל־כָּל־הָאָ֖רֶץ יִֽהְיֶה־טָּֽל׃ וַיַּ֧עַשׂ אֱלֹהִ֛ים כֵּ֖ן בַּלַּ֣יְלָה הַה֑וּא וַיְהִי־חֹ֤רֶב אֶל־הַגִּזָּה֙ לְבַדָּ֔הּ וְעַל־כָּל־הָאָ֖רֶץ הָ֥יָה טָֽל׃ (פ) וַיַּשְׁכֵּ֨ם יְרֻבַּ֜עַל ה֣וּא גִדְע֗וֹן וְכָל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ וַֽיַּחֲנ֖וּ עַל־עֵ֣ין חֲרֹ֑ד וּמַחֲנֵ֤ה מִדְיָן֙ הָיָה־ל֣וֹ מִצָּפ֔וֹן מִגִּבְעַ֥ת הַמּוֹרֶ֖ה בָּעֵֽמֶק׃ וַיֹּ֤אמֶר יְהוָה֙ אֶל־גִּדְע֔וֹן רַ֗ב הָעָם֙ אֲשֶׁ֣ר אִתָּ֔ךְ מִתִּתִּ֥י אֶת־מִדְיָ֖ן בְּיָדָ֑ם פֶּן־יִתְפָּאֵ֨ר עָלַ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר יָדִ֖י הוֹשִׁ֥יעָה לִּֽי׃ וְעַתָּ֗ה קְרָ֨א נָ֜א בְּאָזְנֵ֤י הָעָם֙ לֵאמֹ֔ר מִֽי־יָרֵ֣א וְחָרֵ֔ד יָשֹׁ֥ב וְיִצְפֹּ֖ר מֵהַ֣ר הַגִּלְעָ֑ד וַיָּ֣שָׁב מִן־הָעָ֗ם עֶשְׂרִ֤ים וּשְׁנַ֙יִם֙ אֶ֔לֶף וַעֲשֶׂ֥רֶת אֲלָפִ֖ים נִשְׁאָֽרוּ׃ (ס) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־גִּדְע֗וֹן עוֹד֮ הָעָ֣ם רָב֒ הוֹרֵ֤ד אוֹתָם֙ אֶל־הַמַּ֔יִם וְאֶצְרְפֶ֥נּוּ לְךָ֖ שָׁ֑ם וְהָיָ֡ה אֲשֶׁר֩ אֹמַ֨ר אֵלֶ֜יךָ זֶ֣ה ׀ יֵלֵ֣ךְ אִתָּ֗ךְ ה֚וּא יֵלֵ֣ךְ אִתָּ֔ךְ וְכֹ֨ל אֲשֶׁר־אֹמַ֜ר אֵלֶ֗יךָ זֶ֚ה לֹא־יֵלֵ֣ךְ עִמָּ֔ךְ ה֖וּא לֹ֥א יֵלֵֽךְ׃ וַיּ֥וֹרֶד אֶת־הָעָ֖ם אֶל־הַמָּ֑יִם (ס) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־גִּדְע֗וֹן כֹּ֣ל אֲשֶׁר־יָלֹק֩ בִּלְשׁוֹנ֨וֹ מִן־הַמַּ֜יִם כַּאֲשֶׁ֧ר יָלֹ֣ק הַכֶּ֗לֶב תַּצִּ֤יג אוֹתוֹ֙ לְבָ֔ד וְכֹ֛ל אֲשֶׁר־יִכְרַ֥ע עַל־בִּרְכָּ֖יו לִשְׁתּֽוֹת׃ וַיְהִ֗י מִסְפַּ֞ר הַֽמֲלַקְקִ֤ים בְּיָדָם֙ אֶל־פִּיהֶ֔ם שְׁלֹ֥שׁ מֵא֖וֹת אִ֑ישׁ וְכֹל֙ יֶ֣תֶר הָעָ֔ם כָּרְע֥וּ עַל־בִּרְכֵיהֶ֖ם לִשְׁתּ֥וֹת מָֽיִם׃ (ס) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־גִּדְע֗וֹן בִּשְׁלֹשׁ֩ מֵא֨וֹת הָאִ֤ישׁ הַֽמֲלַקְקִים֙ אוֹשִׁ֣יעַ אֶתְכֶ֔ם וְנָתַתִּ֥י אֶת־מִדְיָ֖ן בְּיָדֶ֑ךָ וְכָל־הָעָ֔ם יֵלְכ֖וּ אִ֥ישׁ לִמְקֹמֽוֹ׃ וַיִּקְח֣וּ אֶת־צֵדָה֩ הָעָ֨ם בְּיָדָ֜ם וְאֵ֣ת שׁוֹפְרֹֽתֵיהֶ֗ם וְאֵ֨ת כָּל־אִ֤ישׁ יִשְׂרָאֵל֙ שִׁלַּח֙ אִ֣ישׁ לְאֹֽהָלָ֔יו וּבִשְׁלֹשׁ־מֵא֥וֹת הָאִ֖ישׁ הֶֽחֱזִ֑יק וּמַחֲנֵ֣ה מִדְיָ֔ן הָ֥יָה ל֖וֹ מִתַּ֥חַת בָּעֵֽמֶק׃ (פ) וַֽיְהִי֙ בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֤אמֶר אֵלָיו֙ יְהוָ֔ה ק֖וּם רֵ֣ד בַּֽמַּחֲנֶ֑ה כִּ֥י נְתַתִּ֖יו בְּיָדֶֽךָ׃ וְאִם־יָרֵ֥א אַתָּ֖ה לָרֶ֑דֶת רֵ֥ד אַתָּ֛ה וּפֻרָ֥ה נַעַרְךָ֖ אֶל־הַֽמַּחֲנֶֽה׃ וְשָֽׁמַעְתָּ֙ מַה־יְדַבֵּ֔רוּ וְאַחַר֙ תֶּחֱזַ֣קְנָה יָדֶ֔יךָ וְיָרַדְתָּ֖ בַּֽמַּחֲנֶ֑ה וַיֵּ֤רֶד הוּא֙ וּפֻרָ֣ה נַעֲר֔וֹ אֶל־קְצֵ֥ה הַחֲמֻשִׁ֖ים אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃ וּמִדְיָ֨ן וַעֲמָלֵ֤ק וְכָל־בְּנֵי־קֶ֙דֶם֙ נֹפְלִ֣ים בָּעֵ֔מֶק כָּאַרְבֶּ֖ה לָרֹ֑ב וְלִגְמַלֵּיהֶם֙ אֵ֣ין מִסְפָּ֔ר כַּח֛וֹל שֶׁעַל־שְׂפַ֥ת הַיָּ֖ם לָרֹֽב׃ וַיָּבֹ֣א גִדְע֔וֹן וְהִ֨נֵּה־אִ֔ישׁ מְסַפֵּ֥ר לְרֵעֵ֖הוּ חֲל֑וֹם וַיֹּ֜אמֶר הִנֵּ֧ה חֲל֣וֹם חָלַ֗מְתִּי וְהִנֵּ֨ה צלול [צְלִ֜יל] לֶ֤חֶם שְׂעֹרִים֙ מִתְהַפֵּךְ֙ בְּמַחֲנֵ֣ה מִדְיָ֔ן וַיָּבֹ֣א עַד־הָ֠אֹהֶל וַיַּכֵּ֧הוּ וַיִּפֹּ֛ל וַיַּהַפְכֵ֥הוּ לְמַ֖עְלָה וְנָפַ֥ל הָאֹֽהֶל׃ וַיַּ֨עַן רֵעֵ֤הוּ וַיֹּ֙אמֶר֙ אֵ֣ין זֹ֔את בִּלְתִּ֗י אִם־חֶ֛רֶב גִּדְע֥וֹן בֶּן־יוֹאָ֖שׁ אִ֣ישׁ יִשְׂרָאֵ֑ל נָתַ֤ן הָֽאֱלֹהִים֙ בְּיָד֔וֹ אֶת־מִדְיָ֖ן וְאֶת־כָּל־הַֽמַּחֲנֶֽה׃ (פ) וַיְהִי֩ כִשְׁמֹ֨עַ גִּדְע֜וֹן אֶת־מִסְפַּ֧ר הַחֲל֛וֹם וְאֶת־שִׁבְר֖וֹ וַיִּשְׁתָּ֑חוּ וַיָּ֙שָׁב֙ אֶל־מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֹּ֣אמֶר ק֔וּמוּ כִּֽי־נָתַ֧ן יְהוָ֛ה בְּיֶדְכֶ֖ם אֶת־מַחֲנֵ֥ה מִדְיָֽן׃ וַיַּ֛חַץ אֶת־שְׁלֹשׁ־מֵא֥וֹת הָאִ֖ישׁ שְׁלֹשָׁ֣ה רָאשִׁ֑ים וַיִּתֵּ֨ן שׁוֹפָר֤וֹת בְּיַד־כֻּלָּם֙ וְכַדִּ֣ים רֵקִ֔ים וְלַפִּדִ֖ים בְּת֥וֹךְ הַכַּדִּֽים׃ וַיֹּ֣אמֶר אֲלֵיהֶ֔ם מִמֶּ֥נִּי תִרְא֖וּ וְכֵ֣ן תַּעֲשׂ֑וּ וְהִנֵּ֨ה אָנֹכִ֥י בָא֙ בִּקְצֵ֣ה הַֽמַּחֲנֶ֔ה וְהָיָ֥ה כַאֲשֶׁר־אֶעֱשֶׂ֖ה כֵּ֥ן תַּעֲשֽׂוּן׃ וְתָקַעְתִּי֙ בַּשּׁוֹפָ֔ר אָנֹכִ֖י וְכָל־אֲשֶׁ֣ר אִתִּ֑י וּתְקַעְתֶּ֨ם בַּשּׁוֹפָר֜וֹת גַּם־אַתֶּ֗ם סְבִיבוֹת֙ כָּל־הַֽמַּחֲנֶ֔ה וַאֲמַרְתֶּ֖ם לַיהוָ֥ה וּלְגִדְעֽוֹן׃ (פ) וַיָּבֹ֣א גִ֠דְעוֹן וּמֵאָה־אִ֨ישׁ אֲשֶׁר־אִתּ֜וֹ בִּקְצֵ֣ה הַֽמַּחֲנֶ֗ה רֹ֚אשׁ הָאַשְׁמֹ֣רֶת הַתִּֽיכוֹנָ֔ה אַ֛ךְ הָקֵ֥ם הֵקִ֖ימוּ אֶת־הַשֹּֽׁמְרִ֑ים וַֽיִּתְקְעוּ֙ בַּשּׁ֣וֹפָר֔וֹת וְנָפ֥וֹץ הַכַּדִּ֖ים אֲשֶׁ֥ר בְּיָדָֽם׃ וַֽ֠יִּתְקְעוּ שְׁלֹ֨שֶׁת הָרָאשִׁ֥ים בַּשּֽׁוֹפָרוֹת֮ וַיִּשְׁבְּר֣וּ הַכַּדִּים֒ וַיַּחֲזִ֤יקוּ בְיַד־שְׂמאוֹלָם֙ בַּלַּפִּדִ֔ים וּבְיַ֨ד־יְמִינָ֔ם הַשּׁוֹפָר֖וֹת לִתְק֑וֹעַ וַֽיִּקְרְא֔וּ חֶ֥רֶב לַֽיהוָ֖ה וּלְגִדְעֽוֹן׃ וַיַּֽעַמְדוּ֙ אִ֣ישׁ תַּחְתָּ֔יו סָבִ֖יב לַֽמַּחֲנֶ֑ה וַיָּ֧רָץ כָּל־הַֽמַּחֲנֶ֛ה וַיָּרִ֖יעוּ ויניסו [וַיָּנֽוּסוּ׃] וַֽיִּתְקְעוּ֮ שְׁלֹשׁ־מֵא֣וֹת הַשּׁוֹפָרוֹת֒ וַיָּ֣שֶׂם יְהוָ֗ה אֵ֣ת חֶ֥רֶב אִ֛ישׁ בְּרֵעֵ֖הוּ וּבְכָל־הַֽמַּחֲנֶ֑ה וַיָּ֨נָס הַֽמַּחֲנֶ֜ה עַד־בֵּ֤ית הַשִּׁטָּה֙ צְֽרֵרָ֔תָה עַ֛ד שְׂפַת־אָבֵ֥ל מְחוֹלָ֖ה עַל־טַבָּֽת׃ וַיִּצָּעֵ֧ק אִֽישׁ־יִשְׂרָאֵ֛ל מִנַּפְתָּלִ֥י וּמִן־אָשֵׁ֖ר וּמִן־כָּל־מְנַשֶּׁ֑ה וַֽיִּרְדְּפ֖וּ אַחֲרֵ֥י מִדְיָֽן׃ וּמַלְאָכִ֡ים שָׁלַ֣ח גִּדְעוֹן֩ בְּכָל־הַ֨ר אֶפְרַ֜יִם לֵאמֹ֗ר רְד֞וּ לִקְרַ֤את מִדְיָן֙ וְלִכְד֤וּ לָהֶם֙ אֶת־הַמַּ֔יִם עַ֛ד בֵּ֥ית בָּרָ֖ה וְאֶת־הַיַּרְדֵּ֑ן וַיִּצָּעֵ֞ק כָּל־אִ֤ישׁ אֶפְרַ֙יִם֙ וַיִּלְכְּד֣וּ אֶת־הַמַּ֔יִם עַ֛ד בֵּ֥ית בָּרָ֖ה וְאֶת־הַיַּרְדֵּֽן׃ וַֽיִּלְכְּד֡וּ שְׁנֵֽי־שָׂרֵ֨י מִדְיָ֜ן אֶת־עֹרֵ֣ב וְאֶת־זְאֵ֗ב וַיַּהַרְג֨וּ אֶת־עוֹרֵ֤ב בְּצוּר־עוֹרֵב֙ וְאֶת־זְאֵב֙ הָרְג֣וּ בְיֶֽקֶב־זְאֵ֔ב וַֽיִּרְדְּפ֖וּ אֶל־מִדְיָ֑ן וְרֹאשׁ־עֹרֵ֣ב וּזְאֵ֔ב הֵבִ֙יאוּ֙ אֶל־גִּדְע֔וֹן מֵעֵ֖בֶר לַיַּרְדֵּֽן׃ וַיֹּאמְר֨וּ אֵלָ֜יו אִ֣ישׁ אֶפְרַ֗יִם מָֽה־הַדָּבָ֤ר הַזֶּה֙ עָשִׂ֣יתָ לָּ֔נוּ לְבִלְתִּי֙ קְרֹ֣אות לָ֔נוּ כִּ֥י הָלַ֖כְתָּ לְהִלָּחֵ֣ם בְּמִדְיָ֑ן וַיְרִיב֥וּן אִתּ֖וֹ בְּחָזְקָֽה׃ וַיֹּ֣אמֶר אֲלֵיהֶ֔ם מֶה־עָשִׂ֥יתִי עַתָּ֖ה כָּכֶ֑ם הֲל֗וֹא ט֛וֹב עֹלְל֥וֹת אֶפְרַ֖יִם מִבְצִ֥יר אֲבִיעֶֽזֶר׃ בְּיֶדְכֶם֩ נָתַ֨ן אֱלֹהִ֜ים אֶת־שָׂרֵ֤י מִדְיָן֙ אֶת־עֹרֵ֣ב וְאֶת־זְאֵ֔ב וּמַה־יָּכֹ֖לְתִּי עֲשׂ֣וֹת כָּכֶ֑ם אָ֗ז רָפְתָ֤ה רוּחָם֙ מֵֽעָלָ֔יו בְּדַבְּר֖וֹ הַדָּבָ֥ר הַזֶּֽה׃ וַיָּבֹ֥א גִדְע֖וֹן הַיַּרְדֵּ֑נָה עֹבֵ֣ר ה֗וּא וּשְׁלֹשׁ־מֵא֤וֹת הָאִישׁ֙ אֲשֶׁ֣ר אִתּ֔וֹ עֲיֵפִ֖ים וְרֹדְפִֽים׃ וַיֹּ֙אמֶר֙ לְאַנְשֵׁ֣י סֻכּ֔וֹת תְּנוּ־נָא֙ כִּכְּר֣וֹת לֶ֔חֶם לָעָ֖ם אֲשֶׁ֣ר בְּרַגְלָ֑י כִּי־עֲיֵפִ֣ים הֵ֔ם וְאָנֹכִ֗י רֹדֵ֛ף אַחֲרֵ֛י זֶ֥בַח וְצַלְמֻנָּ֖ע מַלְכֵ֥י מִדְיָֽן׃ וַיֹּ֙אמֶר֙ שָׂרֵ֣י סֻכּ֔וֹת הֲ֠כַף זֶ֧בַח וְצַלְמֻנָּ֛ע עַתָּ֖ה בְּיָדֶ֑ךָ כִּֽי־נִתֵּ֥ן לִֽצְבָאֲךָ֖ לָֽחֶם׃ וַיֹּ֣אמֶר גִּדְע֔וֹן לָכֵ֗ן בְּתֵ֧ת יְהוָ֛ה אֶת־זֶ֥בַח וְאֶת־צַלְמֻנָּ֖ע בְּיָדִ֑י וְדַשְׁתִּי֙ אֶת־בְּשַׂרְכֶ֔ם אֶת־קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־הַֽבַּרְקֳנִֽים׃ וַיַּ֤עַל מִשָּׁם֙ פְּנוּאֵ֔ל וַיְדַבֵּ֥ר אֲלֵיהֶ֖ם כָּזֹ֑את וַיַּעֲנ֤וּ אוֹתוֹ֙ אַנְשֵׁ֣י פְנוּאֵ֔ל כַּאֲשֶׁ֥ר עָנ֖וּ אַנְשֵׁ֥י סֻכּֽוֹת׃ וַיֹּ֛אמֶר גַּם־לְאַנְשֵׁ֥י פְנוּאֵ֖ל לֵאמֹ֑ר בְּשׁוּבִ֣י בְשָׁל֔וֹם אֶתֹּ֖ץ אֶת־הַמִּגְדָּ֥ל הַזֶּֽה׃ (פ) וְזֶ֨בַח וְצַלְמֻנָּ֜ע בַּקַּרְקֹ֗ר וּמַחֲנֵיהֶ֤ם עִמָּם֙ כַּחֲמֵ֤שֶׁת עָשָׂר֙ אֶ֔לֶף כֹּ֚ל הַנּ֣וֹתָרִ֔ים מִכֹּ֖ל מַחֲנֵ֣ה בְנֵי־קֶ֑דֶם וְהַנֹּ֣פְלִ֔ים מֵאָ֨ה וְעֶשְׂרִ֥ים אֶ֛לֶף אִ֖ישׁ שֹׁ֥לֵֽף חָֽרֶב׃ וַיַּ֣עַל גִּדְע֗וֹן דֶּ֚רֶךְ הַשְּׁכוּנֵ֣י בָֽאֳהָלִ֔ים מִקֶּ֥דֶם לְנֹ֖בַח וְיָגְבֳּהָ֑ה וַיַּךְ֙ אֶת־הַֽמַּחֲנֶ֔ה וְהַֽמַּחֲנֶ֖ה הָ֥יָה בֶֽטַח׃ וַיָּנ֗וּסוּ זֶ֚בַח וְצַלְמֻנָּ֔ע וַיִּרְדֹּ֖ף אַחֲרֵיהֶ֑ם וַיִּלְכֹּ֞ד אֶת־שְׁנֵ֣י ׀ מַלְכֵ֣י מִדְיָ֗ן אֶת־זֶ֙בַח֙ וְאֶת־צַלְמֻנָּ֔ע וְכָל־הַֽמַּחֲנֶ֖ה הֶחֱרִֽיד׃ וַיָּ֛שָׁב גִּדְע֥וֹן בֶּן־יוֹאָ֖שׁ מִן־הַמִּלְחָמָ֑ה מִֽלְמַעֲלֵ֖ה הֶחָֽרֶס׃ וַיִּלְכָּד־נַ֛עַר מֵאַנְשֵׁ֥י סֻכּ֖וֹת וַיִּשְׁאָלֵ֑הוּ וַיִּכְתֹּ֨ב אֵלָ֜יו אֶת־שָׂרֵ֤י סֻכּוֹת֙ וְאֶת־זְקֵנֶ֔יהָ שִׁבְעִ֥ים וְשִׁבְעָ֖ה אִֽישׁ׃ וַיָּבֹא֙ אֶל־אַנְשֵׁ֣י סֻכּ֔וֹת וַיֹּ֕אמֶר הִנֵּ֖ה זֶ֣בַח וְצַלְמֻנָּ֑ע אֲשֶׁר֩ חֵרַפְתֶּ֨ם אוֹתִ֜י לֵאמֹ֗ר הֲ֠כַף זֶ֣בַח וְצַלְמֻנָּ֤ע עַתָּה֙ בְּיָדֶ֔ךָ כִּ֥י נִתֵּ֛ן לַאֲנָשֶׁ֥יךָ הַיְּעֵפִ֖ים לָֽחֶם׃ וַיִּקַּח֙ אֶת־זִקְנֵ֣י הָעִ֔יר וְאֶת־קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־הַֽבַּרְקֳנִ֑ים וַיֹּ֣דַע בָּהֶ֔ם אֵ֖ת אַנְשֵׁ֥י סֻכּֽוֹת׃ וְאֶת־מִגְדַּ֥ל פְּנוּאֵ֖ל נָתָ֑ץ וַֽיַּהֲרֹ֖ג אֶת־אַנְשֵׁ֥י הָעִֽיר׃ וַיֹּ֗אמֶר אֶל־זֶ֙בַח֙ וְאֶל־צַלְמֻנָּ֔ע אֵיפֹה֙ הָאֲנָשִׁ֔ים אֲשֶׁ֥ר הֲרַגְתֶּ֖ם בְּתָב֑וֹר וַֽיֹּאמרוּ֙ כָּמ֣וֹךָ כְמוֹהֶ֔ם אֶחָ֕ד כְּתֹ֖אַר בְּנֵ֥י הַמֶּֽלֶךְ׃ וַיֹּאמַ֕ר אַחַ֥י בְּנֵֽי־אִמִּ֖י הֵ֑ם חַי־יְהוָ֗ה ל֚וּ הַחֲיִתֶ֣ם אוֹתָ֔ם לֹ֥א הָרַ֖גְתִּי אֶתְכֶֽם׃ וַיֹּ֙אמֶר֙ לְיֶ֣תֶר בְּכוֹר֔וֹ ק֖וּם הֲרֹ֣ג אוֹתָ֑ם וְלֹא־שָׁלַ֨ף הַנַּ֤עַר חַרְבּוֹ֙ כִּ֣י יָרֵ֔א כִּ֥י עוֹדֶ֖נּוּ נָֽעַר׃ וַיֹּ֜אמֶר זֶ֣בַח וְצַלְמֻנָּ֗ע ק֤וּם אַתָּה֙ וּפְגַע־בָּ֔נוּ כִּ֥י כָאִ֖ישׁ גְּבוּרָת֑וֹ וַיָּ֣קָם גִּדְע֗וֹן וַֽיַּהֲרֹג֙ אֶת־זֶ֣בַח וְאֶת־צַלְמֻנָּ֔ע וַיִּקַּח֙ אֶת־הַשַּׂ֣הֲרֹנִ֔ים אֲשֶׁ֖ר בְּצַוְּארֵ֥י גְמַלֵּיהֶֽם׃ וַיֹּאמְר֤וּ אִֽישׁ־יִשְׂרָאֵל֙ אֶל־גִּדְע֔וֹן מְשָׁל־בָּ֙נוּ֙ גַּם־אַתָּ֔ה גַּם־בִּנְךָ֖ גַּ֣ם בֶּן־בְּנֶ֑ךָ כִּ֥י הוֹשַׁעְתָּ֖נוּ מִיַּ֥ד מִדְיָֽן׃ וַיֹּ֤אמֶר אֲלֵהֶם֙ גִּדְע֔וֹן לֹֽא־אֶמְשֹׁ֤ל אֲנִי֙ בָּכֶ֔ם וְלֹֽא־יִמְשֹׁ֥ל בְּנִ֖י בָּכֶ֑ם יְהוָ֖ה יִמְשֹׁ֥ל בָּכֶֽם׃ וַיֹּ֨אמֶר אֲלֵהֶ֜ם גִּדְע֗וֹן אֶשְׁאֲלָ֤ה מִכֶּם֙ שְׁאֵלָ֔ה וּתְנוּ־לִ֕י אִ֖ישׁ נֶ֣זֶם שְׁלָל֑וֹ כִּֽי־נִזְמֵ֤י זָהָב֙ לָהֶ֔ם כִּ֥י יִשְׁמְעֵאלִ֖ים הֵֽם׃ וַיֹּאמְר֖וּ נָת֣וֹן נִתֵּ֑ן וַֽיִּפְרְשׂוּ֙ אֶת־הַשִּׂמְלָ֔ה וַיַּשְׁלִ֣יכוּ שָׁ֔מָּה אִ֖ישׁ נֶ֥זֶם שְׁלָלֽוֹ׃ וַיְהִ֗י מִשְׁקַ֞ל נִזְמֵ֤י הַזָּהָב֙ אֲשֶׁ֣ר שָׁאָ֔ל אֶ֥לֶף וּשְׁבַע־מֵא֖וֹת זָהָ֑ב לְ֠בַד מִן־הַשַּׂהֲרֹנִ֨ים וְהַנְּטִפ֜וֹת וּבִגְדֵ֣י הָאַרְגָּמָ֗ן שֶׁעַל֙ מַלְכֵ֣י מִדְיָ֔ן וּלְבַד֙ מִן־הָ֣עֲנָק֔וֹת אֲשֶׁ֖ר בְּצַוְּארֵ֥י גְמַלֵּיהֶֽם׃ וַיַּעַשׂ֩ אוֹת֨וֹ גִדְע֜וֹן לְאֵפ֗וֹד וַיַּצֵּ֨ג אוֹת֤וֹ בְעִירוֹ֙ בְּעָפְרָ֔ה וַיִּזְנ֧וּ כָֽל־יִשְׂרָאֵ֛ל אַחֲרָ֖יו שָׁ֑ם וַיְהִ֛י לְגִדְע֥וֹן וּלְבֵית֖וֹ לְמוֹקֵֽשׁ׃ וַיִּכָּנַ֣ע מִדְיָ֗ן לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלֹ֥א יָסְפ֖וּ לָשֵׂ֣את רֹאשָׁ֑ם וַתִּשְׁקֹ֥ט הָאָ֛רֶץ אַרְבָּעִ֥ים שָׁנָ֖ה בִּימֵ֥י גִדְעֽוֹן׃ (פ) וַיֵּ֛לֶךְ יְרֻבַּ֥עַל בֶּן־יוֹאָ֖שׁ וַיֵּ֥שֶׁב בְּבֵיתֽוֹ׃ וּלְגִדְע֗וֹן הָיוּ֙ שִׁבְעִ֣ים בָּנִ֔ים יֹצְאֵ֖י יְרֵכ֑וֹ כִּֽי־נָשִׁ֥ים רַבּ֖וֹת הָ֥יוּ לֽוֹ׃ וּפִֽילַגְשׁוֹ֙ אֲשֶׁ֣ר בִּשְׁכֶ֔ם יָֽלְדָה־לּ֥וֹ גַם־הִ֖יא בֵּ֑ן וַיָּ֥שֶׂם אֶת־שְׁמ֖וֹ אֲבִימֶֽלֶךְ׃ וַיָּ֛מָת גִּדְע֥וֹן בֶּן־יוֹאָ֖שׁ בְּשֵׂיבָ֣ה טוֹבָ֑ה וַיִּקָּבֵ֗ר בְּקֶ֙בֶר֙ יוֹאָ֣שׁ אָבִ֔יו בְּעָפְרָ֖ה אֲבִ֥י הָֽעֶזְרִֽי׃ (פ) וַיְהִ֗י כַּֽאֲשֶׁר֙ מֵ֣ת גִּדְע֔וֹן וַיָּשׁ֙וּבוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּזְנ֖וּ אַחֲרֵ֣י הַבְּעָלִ֑ים וַיָּשִׂ֧ימוּ לָהֶ֛ם בַּ֥עַל בְּרִ֖ית לֵאלֹהִֽים׃ וְלֹ֤א זָֽכְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶת־יְהוָ֖ה אֱלֹהֵיהֶ֑ם הַמַּצִּ֥יל אוֹתָ֛ם מִיַּ֥ד כָּל־אֹיְבֵיהֶ֖ם מִסָּבִֽיב׃ וְלֹֽא־עָשׂ֣וּ חֶ֔סֶד עִם־בֵּ֥ית יְרֻבַּ֖עַל גִּדְע֑וֹן כְּכָל־הַטּוֹבָ֔ה אֲשֶׁ֥ר עָשָׂ֖ה עִם־יִשְׂרָאֵֽל׃ (פ) וַיֵּ֨לֶךְ אֲבִימֶ֤לֶךְ בֶּן־יְרֻבַּ֙עַל֙ שְׁכֶ֔מָה אֶל־אֲחֵ֖י אִמּ֑וֹ וַיְדַבֵּ֣ר אֲלֵיהֶ֔ם וְאֶל־כָּל־מִשְׁפַּ֛חַת בֵּית־אֲבִ֥י אִמּ֖וֹ לֵאמֹֽר׃ דַּבְּרוּ־נָ֞א בְּאָזְנֵ֨י כָל־בַּעֲלֵ֣י שְׁכֶם֮ מַה־טּ֣וֹב לָכֶם֒ הַמְשֹׁ֨ל בָּכֶ֜ם שִׁבְעִ֣ים אִ֗ישׁ כֹּ֚ל בְּנֵ֣י יְרֻבַּ֔עַל אִם־מְשֹׁ֥ל בָּכֶ֖ם אִ֣ישׁ אֶחָ֑ד וּזְכַרְתֶּ֕ם כִּֽי־עַצְמֵכֶ֥ם וּבְשַׂרְכֶ֖ם אָנִֽי׃ וַיְדַבְּר֨וּ אֲחֵֽי־אִמּ֜וֹ עָלָ֗יו בְּאָזְנֵי֙ כָּל־בַּעֲלֵ֣י שְׁכֶ֔ם אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤ט לִבָּם֙ אַחֲרֵ֣י אֲבִימֶ֔לֶךְ כִּ֥י אָמְר֖וּ אָחִ֥ינוּ הֽוּא׃ וַיִּתְּנוּ־לוֹ֙ שִׁבְעִ֣ים כֶּ֔סֶף מִבֵּ֖יתּ בַ֣עַל בְּרִ֑ית וַיִּשְׂכֹּ֨ר בָּהֶ֜ם אֲבִימֶ֗לֶךְ אֲנָשִׁ֤ים רֵיקִים֙ וּפֹ֣חֲזִ֔ים וַיֵּלְכ֖וּ אַחֲרָֽיו׃ וַיָּבֹ֤א בֵית־אָבִיו֙ עָפְרָ֔תָה וַֽיַּהֲרֹ֞ג אֶת־אֶחָ֧יו בְּנֵֽי־יְרֻבַּ֛עַל שִׁבְּעִ֥ים אִ֖ישׁ עַל־אֶ֣בֶן אֶחָ֑ת וַיִּוָּתֵ֞ר יוֹתָ֧ם בֶּן־יְרֻבַּ֛עַל הַקָּטֹ֖ן כִּ֥י נֶחְבָּֽא׃ (ס) וַיֵּאָ֨סְפ֜וּ כָּל־בַּעֲלֵ֤י שְׁכֶם֙ וְכָל־בֵּ֣ית מִלּ֔וֹא וַיֵּ֣לְכ֔וּ וַיַּמְלִ֥יכוּ אֶת־אֲבִימֶ֖לֶךְ לְמֶ֑לֶךְ עִם־אֵל֥וֹן מֻצָּ֖ב אֲשֶׁ֥ר בִּשְׁכֶֽם׃ וַיַּגִּ֣דוּ לְיוֹתָ֗ם וַיֵּ֙לֶךְ֙ וַֽיַּעֲמֹד֙ בְּרֹ֣אשׁ הַר־גְּרִזִ֔ים וַיִּשָּׂ֥א קוֹל֖וֹ וַיִּקְרָ֑א וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְע֤וּ אֵלַי֙ בַּעֲלֵ֣י שְׁכֶ֔ם וְיִשְׁמַ֥ע אֲלֵיכֶ֖ם אֱלֹהִֽים׃ הָל֤וֹךְ הָֽלְכוּ֙ הָעֵצִ֔ים לִמְשֹׁ֥חַ עֲלֵיהֶ֖ם מֶ֑לֶךְ וַיֹּאמְר֥וּ לַזַּ֖יִת מלוכה [מָלְכָ֥ה] עָלֵֽינוּ׃ וַיֹּ֤אמֶר לָהֶם֙ הַזַּ֔יִת הֶחֳדַ֙לְתִּי֙ אֶת־דִּשְׁנִ֔י אֲשֶׁר־בִּ֛י יְכַבְּד֥וּ אֱלֹהִ֖ים וַאֲנָשִׁ֑ים וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃ וַיֹּאמְר֥וּ הָעֵצִ֖ים לַתְּאֵנָ֑ה לְכִי־אַ֖תְּ מָלְכִ֥י עָלֵֽינוּ׃ וַתֹּ֤אמֶר לָהֶם֙ הַתְּאֵנָ֔ה הֶחֳדַ֙לְתִּי֙ אֶת־מָתְקִ֔י וְאֶת־תְּנוּבָתִ֖י הַטּוֹבָ֑ה וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃ וַיֹּאמְר֥וּ הָעֵצִ֖ים לַגָּ֑פֶן לְכִי־אַ֖תְּ מלוכי [מָלְכִ֥י] עָלֵֽינוּ׃ וַתֹּ֤אמֶר לָהֶם֙ הַגֶּ֔פֶן הֶחֳדַ֙לְתִּי֙ אֶת־תִּ֣ירוֹשִׁ֔י הַֽמְשַׂמֵּ֥חַ אֱלֹהִ֖ים וַאֲנָשִׁ֑ים וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃ וַיֹּאמְר֥וּ כָל־הָעֵצִ֖ים אֶל־הָאָטָ֑ד לֵ֥ךְ אַתָּ֖ה מְלָךְ־עָלֵֽינוּ׃ וַיֹּ֣אמֶר הָאָטָד֮ אֶל־הָעֵצִים֒ אִ֡ם בֶּאֱמֶ֣ת אַתֶּם֩ מֹשְׁחִ֨ים אֹתִ֤י לְמֶ֙לֶךְ֙ עֲלֵיכֶ֔ם בֹּ֖אוּ חֲס֣וּ בְצִלִּ֑י וְאִם־אַ֕יִן תֵּ֤צֵא אֵשׁ֙ מִן־הָ֣אָטָ֔ד וְתֹאכַ֖ל אֶת־אַרְזֵ֥י הַלְּבָנֽוֹן׃ וְעַתָּ֗ה אִם־בֶּאֱמֶ֤ת וּבְתָמִים֙ עֲשִׂיתֶ֔ם וַתַּמְלִ֖יכוּ אֶת־אֲבִימֶ֑לֶךְ וְאִם־טוֹבָ֤ה עֲשִׂיתֶם֙ עִם־יְרֻבַּ֣עַל וְעִם־בֵּית֔וֹ וְאִם־כִּגְמ֥וּל יָדָ֖יו עֲשִׂ֥יתֶם לֽוֹ׃ אֲשֶׁר־נִלְחַ֥ם אָבִ֖י עֲלֵיכֶ֑ם וַיַּשְׁלֵ֤ךְ אֶת־נַפְשׁוֹ֙ מִנֶּ֔גֶד וַיַּצֵּ֥ל אֶתְכֶ֖ם מִיַּ֥ד מִדְיָֽן׃ וְאַתֶּ֞ם קַמְתֶּ֨ם עַל־בֵּ֤ית אָבִי֙ הַיּ֔וֹם וַתַּהַרְג֧וּ אֶת־בָּנָ֛יו שִׁבְעִ֥ים אִ֖ישׁ עַל־אֶ֣בֶן אֶחָ֑ת וַתַּמְלִ֜יכוּ אֶת־אֲבִימֶ֤לֶךְ בֶּן־אֲמָתוֹ֙ עַל־בַּעֲלֵ֣י שְׁכֶ֔ם כִּ֥י אֲחִיכֶ֖ם הֽוּא׃ וְאִם־בֶּאֱמֶ֨ת וּבְתָמִ֧ים עֲשִׂיתֶ֛ם עִם־יְרֻבַּ֥עַל וְעִם־בֵּית֖וֹ הַיּ֣וֹם הַזֶּ֑ה שִׂמְחוּ֙ בַּאֲבִימֶ֔לֶךְ וְיִשְׂמַ֥ח גַּם־ה֖וּא בָּכֶֽם׃ וְאִם־אַ֕יִן תֵּ֤צֵא אֵשׁ֙ מֵאֲבִימֶ֔לֶךְ וְתֹאכַ֛ל אֶת־בַּעֲלֵ֥י שְׁכֶ֖ם וְאֶת־בֵּ֣ית מִלּ֑וֹא וְתֵצֵ֨א אֵ֜שׁ מִבַּעֲלֵ֤י שְׁכֶם֙ וּמִבֵּ֣ית מִלּ֔וֹא וְתֹאכַ֖ל אֶת־אֲבִימֶֽלֶךְ׃ וַיָּ֣נָס יוֹתָ֔ם וַיִּבְרַ֖ח וַיֵּ֣לֶךְ בְּאֵ֑רָה וַיֵּ֣שֶׁב שָׁ֔ם מִפְּנֵ֖י אֲבִימֶ֥לֶךְ אָחִֽיו׃ (פ) וַיָּ֧שַׂר אֲבִימֶ֛לֶךְ עַל־יִשְׂרָאֵ֖ל שָׁלֹ֥שׁ שָׁנִֽים׃ וַיִּשְׁלַ֤ח אֱלֹהִים֙ ר֣וּחַ רָעָ֔ה בֵּ֣ין אֲבִימֶ֔לֶךְ וּבֵ֖ין בַּעֲלֵ֣י שְׁכֶ֑ם וַיִּבְגְּד֥וּ בַעֲלֵי־שְׁכֶ֖ם בַּאֲבִימֶֽלֶךְ׃ לָב֕וֹא חֲמַ֖ס שִׁבְעִ֣ים בְּנֵֽי־יְרֻבָּ֑עַל וְדָמָ֗ם לָשׂ֞וּם עַל־אֲבִימֶ֤לֶךְ אֲחִיהֶם֙ אֲשֶׁ֣ר הָרַ֣ג אוֹתָ֔ם וְעַל֙ בַּעֲלֵ֣י שְׁכֶ֔ם אֲשֶׁר־חִזְּק֥וּ אֶת־יָדָ֖יו לַהֲרֹ֥ג אֶת־אֶחָֽיו׃ וַיָּשִׂ֣ימוּ לוֹ֩ בַעֲלֵ֨י שְׁכֶ֜ם מְאָרְבִ֗ים עַ֚ל רָאשֵׁ֣י הֶהָרִ֔ים וַיִּגְזְל֗וּ אֵ֛ת כָּל־אֲשֶׁר־יַעֲבֹ֥ר עֲלֵיהֶ֖ם בַּדָּ֑רֶךְ וַיֻּגַּ֖ד לַאֲבִימֶֽלֶךְ׃ (פ) וַיָּבֹ֞א גַּ֤עַל בֶּן־עֶ֙בֶד֙ וְאֶחָ֔יו וַיַּעַבְר֖וּ בִּשְׁכֶ֑ם וַיִּבְטְחוּ־ב֖וֹ בַּעֲלֵ֥י שְׁכֶֽם׃ וַיֵּצְא֨וּ הַשָּׂדֶ֜ה וַֽיִּבְצְר֤וּ אֶת־כַּרְמֵיהֶם֙ וַֽיִּדְרְכ֔וּ וַֽיַּעֲשׂ֖וּ הִלּוּלִ֑ים וַיָּבֹ֙אוּ֙ בֵּ֣ית אֱ‍ֽלֹֽהֵיהֶ֔ם וַיֹּֽאכְלוּ֙ וַיִּשְׁתּ֔וּ וַֽיְקַלְל֖וּ אֶת־אֲבִימֶֽלֶךְ׃ וַיֹּ֣אמֶר ׀ גַּ֣עַל בֶּן־עֶ֗בֶד מִֽי־אֲבִימֶ֤לֶךְ וּמִֽי־שְׁכֶם֙ כִּ֣י נַעַבְדֶ֔נּוּ הֲלֹ֥א בֶן־יְרֻבַּ֖עַל וּזְבֻ֣ל פְּקִיד֑וֹ עִבְד֗וּ אֶת־אַנְשֵׁ֤י חֲמוֹר֙ אֲבִ֣י שְׁכֶ֔ם וּמַדּ֖וּעַ נַעַבְדֶ֥נּוּ אֲנָֽחְנוּ׃ וּמִ֨י יִתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְאָסִ֖ירָה אֶת־אֲבִימֶ֑לֶךְ וַיֹּ֙אמֶר֙ לַאֲבִימֶ֔לֶךְ רַבֶּ֥ה צְבָאֲךָ֖ וָצֵֽאָה׃ וַיִּשְׁמַ֗ע זְבֻל֙ שַׂר־הָעִ֔יר אֶת־דִּבְרֵ֖י גַּ֣עַל בֶּן־עָ֑בֶד וַיִּ֖חַר אַפּֽוֹ׃ וַיִּשְׁלַ֧ח מַלְאָכִ֛ים אֶל־אֲבִימֶ֖לֶךְ בְּתָרְמָ֣ה לֵאמֹ֑ר הִנֵּה֩ גַ֨עַל בֶּן־עֶ֤בֶד וְאֶחָיו֙ בָּאִ֣ים שְׁכֶ֔מָה וְהִנָּ֛ם צָרִ֥ים אֶת־הָעִ֖יר עָלֶֽיךָ׃ וְעַתָּה֙ ק֣וּם לַ֔יְלָה אַתָּ֖ה וְהָעָ֣ם אֲשֶׁר־אִתָּ֑ךְ וֶאֱרֹ֖ב בַּשָּׂדֶֽה׃ וְהָיָ֤ה בַבֹּ֙קֶר֙ כִּזְרֹ֣חַ הַשֶּׁ֔מֶשׁ תַּשְׁכִּ֖ים וּפָשַׁטְתָּ֣ עַל־הָעִ֑יר וְהִנֵּה־ה֞וּא וְהָעָ֤ם אֲשֶׁר־אִתּוֹ֙ יֹצְאִ֣ים אֵלֶ֔יךָ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֖ר תִּמְצָ֥א יָדֶֽךָ׃ (ס) וַיָּ֧קָם אֲבִימֶ֛לֶךְ וְכָל־הָעָ֥ם אֲשֶׁר־עִמּ֖וֹ לָ֑יְלָה וַיֶּאֶרְב֣וּ עַל־שְׁכֶ֔ם אַרְבָּעָ֖ה רָאשִֽׁים׃ וַיֵּצֵא֙ גַּ֣עַל בֶּן־עֶ֔בֶד וַיַּעֲמֹ֕ד פֶּ֖תַח שַׁ֣עַר הָעִ֑יר וַיָּ֧קָם אֲבִימֶ֛לֶךְ וְהָעָ֥ם אֲשֶׁר־אִתּ֖וֹ מִן־הַמַּאְרָֽב׃ וַיַּרְא־גַּעַל֮ אֶת־הָעָם֒ וַיֹּ֣אמֶר אֶל־זְבֻ֔ל הִנֵּה־עָ֣ם יוֹרֵ֔ד מֵרָאשֵׁ֖י הֶהָרִ֑ים וַיֹּ֤אמֶר אֵלָיו֙ זְבֻ֔ל אֵ֣ת צֵ֧ל הֶהָרִ֛ים אַתָּ֥ה רֹאֶ֖ה כָּאֲנָשִֽׁים׃ (ס) וַיֹּ֨סֶף ע֣וֹד גַּעַל֮ לְדַבֵּר֒ וַיֹּ֕אמֶר הִנֵּה־עָם֙ יֽוֹרְדִ֔ים מֵעִ֖ם טַבּ֣וּר הָאָ֑רֶץ וְרֹאשׁ־אֶחָ֣ד בָּ֔א מִדֶּ֖רֶךְ אֵל֥וֹן מְעוֹנְנִֽים׃ וַיֹּ֨אמֶר אֵלָ֜יו זְבֻ֗ל אַיֵּ֨ה אֵפ֥וֹא פִ֙יךָ֙ אֲשֶׁ֣ר תֹּאמַ֔ר מִ֥י אֲבִימֶ֖לֶךְ כִּ֣י נַעַבְדֶ֑נּוּ הֲלֹ֨א זֶ֤ה הָעָם֙ אֲשֶׁ֣ר מָאַ֣סְתָּה בּ֔וֹ צֵא־נָ֥א עַתָּ֖ה וְהִלָּ֥חֶם בּֽוֹ׃ (ס) וַיֵּ֣צֵא גַ֔עַל לִפְנֵ֖י בַּעֲלֵ֣י שְׁכֶ֑ם וַיִּלָּ֖חֶם בַּאֲבִימֶֽלֶךְ׃ וַיִּרְדְּפֵ֣הוּ אֲבִימֶ֔לֶךְ וַיָּ֖נָס מִפָּנָ֑יו וַֽיִּפְּל֛וּ חֲלָלִ֥ים רַבִּ֖ים עַד־פֶּ֥תַח הַשָּֽׁעַר׃ וַיֵּ֥שֶׁב אֲבִימֶ֖לֶךְ בָּארוּמָ֑ה וַיְגָ֧רֶשׁ זְבֻ֛ל אֶת־גַּ֥עַל וְאֶת־אֶחָ֖יו מִשֶּׁ֥בֶת בִּשְׁכֶֽם׃ וַֽיְהִי֙ מִֽמָּחֳרָ֔ת וַיֵּצֵ֥א הָעָ֖ם הַשָּׂדֶ֑ה וַיַּגִּ֖דוּ לַאֲבִימֶֽלֶךְ׃ וַיִּקַּ֣ח אֶת־הָעָ֗ם וַֽיֶּחֱצֵם֙ לִשְׁלֹשָׁ֣ה רָאשִׁ֔ים וַיֶּאֱרֹ֖ב בַּשָּׂדֶ֑ה וַיַּ֗רְא וְהִנֵּ֤ה הָעָם֙ יֹצֵ֣א מִן־הָעִ֔יר וַיָּ֥קָם עֲלֵיהֶ֖ם וַיַּכֵּֽם׃ וַאֲבִימֶ֗לֶךְ וְהָרָאשִׁים֙ אֲשֶׁ֣ר עִמּ֔וֹ פָּשְׁט֕וּ וַיַּ֣עַמְד֔וּ פֶּ֖תַח שַׁ֣עַר הָעִ֑יר וּשְׁנֵ֣י הָֽרָאשִׁ֗ים פָּֽשְׁט֛וּ עַֽל־כָּל־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה וַיַּכּֽוּם׃ וַאֲבִימֶ֜לֶךְ נִלְחָ֣ם בָּעִ֗יר כֹּ֚ל הַיּ֣וֹם הַה֔וּא וַיִּלְכֹּד֙ אֶת־הָעִ֔יר וְאֶת־הָעָ֥ם אֲשֶׁר־בָּ֖הּ הָרָ֑ג וַיִּתֹּץ֙ אֶת־הָעִ֔יר וַיִּזְרָעֶ֖הָ מֶֽלַח׃ (פ) וַֽיִּשְׁמְע֔וּ כָּֽל־בַּעֲלֵ֖י מִֽגְדַּל־שְׁכֶ֑ם וַיָּבֹ֣אוּ אֶל־צְרִ֔יחַ בֵּ֖ית אֵ֥ל בְּרִֽית׃ וַיֻּגַּ֖ד לַאֲבִימֶ֑לֶךְ כִּ֣י הִֽתְקַבְּצ֔וּ כָּֽל־בַּעֲלֵ֖י מִֽגְדַּל־שְׁכֶֽם׃ וַיַּ֨עַל אֲבִימֶ֜לֶךְ הַר־צַלְמ֗וֹן הוּא֮ וְכָל־הָעָ֣ם אֲשֶׁר־אִתּוֹ֒ וַיִּקַּח֩ אֲבִימֶ֨לֶךְ אֶת־הַקַּרְדֻּמּ֜וֹת בְּיָד֗וֹ וַיִּכְרֹת֙ שׂוֹכַ֣ת עֵצִ֔ים וַיִּ֨שָּׂאֶ֔הָ וַיָּ֖שֶׂם עַל־שִׁכְמ֑וֹ וַיֹּ֜אמֶר אֶל־הָעָ֣ם אֲשֶׁר־עִמּ֗וֹ מָ֤ה רְאִיתֶם֙ עָשִׂ֔יתִי מַהֲר֖וּ עֲשׂ֥וּ כָמֽוֹנִי׃ וַיִּכְרְת֨וּ גַם־כָּל־הָעָ֜ם אִ֣ישׁ שׂוֹכֹ֗ה וַיֵּ֨לְכ֜וּ אַחֲרֵ֤י אֲבִימֶ֙לֶךְ֙ וַיָּשִׂ֣ימוּ עַֽל־הַצְּרִ֔יחַ וַיַּצִּ֧יתוּ עֲלֵיהֶ֛ם אֶֽת־הַצְּרִ֖יחַ בָּאֵ֑שׁ וַיָּמֻ֜תוּ גַּ֣ם כָּל־אַנְשֵׁ֧י מִֽגְדַּל־שְׁכֶ֛ם כְּאֶ֖לֶף אִ֥ישׁ וְאִשָּֽׁה׃ (פ) וַיֵּ֥לֶךְ אֲבִימֶ֖לֶךְ אֶל־תֵּבֵ֑ץ וַיִּ֥חַן בְּתֵבֵ֖ץ וַֽיִּלְכְּדָֽהּ׃ וּמִגְדַּל־עֹז֮ הָיָ֣ה בְתוֹךְ־הָעִיר֒ וַיָּנֻ֨סוּ שָׁ֜מָּה כָּל־הָאֲנָשִׁ֣ים וְהַנָּשִׁ֗ים וְכֹל֙ בַּעֲלֵ֣י הָעִ֔יר וַֽיִּסְגְּר֖וּ בַּעֲדָ֑ם וַֽיַּעֲל֖וּ עַל־גַּ֥ג הַמִּגְדָּֽל׃ וַיָּבֹ֤א אֲבִימֶ֙לֶךְ֙ עַד־הַמִּגְדָּ֔ל וַיִּלָּ֖חֶם בּ֑וֹ וַיִּגַּ֛שׁ עַד־פֶּ֥תַח הַמִּגְדָּ֖ל לְשָׂרְפ֥וֹ בָאֵֽשׁ׃ וַתַּשְׁלֵ֞ךְ אִשָּׁ֥ה אַחַ֛ת פֶּ֥לַח רֶ֖כֶב עַל־רֹ֣אשׁ אֲבִימֶ֑לֶךְ וַתָּ֖רִץ אֶת־גֻּלְגָּלְתּֽוֹ׃ וַיִּקְרָ֨א מְהֵרָ֜ה אֶל־הַנַּ֣עַר ׀ נֹשֵׂ֣א כֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ שְׁלֹ֤ף חַרְבְּךָ֙ וּמ֣וֹתְתֵ֔נִי פֶּן־יֹ֥אמְרוּ לִ֖י אִשָּׁ֣ה הֲרָגָ֑תְהוּ וַיִּדְקְרֵ֥הוּ נַעֲר֖וֹ וַיָּמֹֽת׃ וַיִּרְא֥וּ אִֽישׁ־יִשְׂרָאֵ֖ל כִּ֣י מֵ֣ת אֲבִימֶ֑לֶךְ וַיֵּלְכ֖וּ אִ֥ישׁ לִמְקֹמֽוֹ׃ וַיָּ֣שֶׁב אֱלֹהִ֔ים אֵ֖ת רָעַ֣ת אֲבִימֶ֑לֶךְ אֲשֶׁ֤ר עָשָׂה֙ לְאָבִ֔יו לַהֲרֹ֖ג אֶת־שִׁבְעִ֥ים אֶחָֽיו׃ וְאֵ֗ת כָּל־רָעַת֙ אַנְשֵׁ֣י שְׁכֶ֔ם הֵשִׁ֥יב אֱלֹהִ֖ים בְּרֹאשָׁ֑ם וַתָּבֹ֣א אֲלֵיהֶ֔ם קִֽלֲלַ֖ת יוֹתָ֥ם בֶּן־יְרֻבָּֽעַל׃ (פ) וַיָּקָם֩ אַחֲרֵ֨י אֲבִימֶ֜לֶךְ לְהוֹשִׁ֣יעַ אֶת־יִשְׂרָאֵ֗ל תּוֹלָ֧ע בֶּן־פּוּאָ֛ה בֶּן־דּוֹד֖וֹ אִ֣ישׁ יִשָּׂשכָ֑ר וְהֽוּא־יֹשֵׁ֥ב בְּשָׁמִ֖יר בְּהַ֥ר אֶפְרָֽיִם׃ וַיִּשְׁפֹּט֙ אֶת־יִשְׂרָאֵ֔ל עֶשְׂרִ֥ים וְשָׁלֹ֖שׁ שָׁנָ֑ה וַיָּ֖מָת וַיִּקָּבֵ֥ר בְּשָׁמִֽיר׃ (פ) וַיָּ֣קָם אַחֲרָ֔יו יָאִ֖יר הַגִּלְעָדִ֑י וַיִּשְׁפֹּט֙ אֶת־יִשְׂרָאֵ֔ל עֶשְׂרִ֥ים וּשְׁתַּ֖יִם שָׁנָֽה׃ וַֽיְהִי־ל֞וֹ שְׁלֹשִׁ֣ים בָּנִ֗ים רֹֽכְבִים֙ עַל־שְׁלֹשִׁ֣ים עֲיָרִ֔ים וּשְׁלֹשִׁ֥ים עֲיָרִ֖ים לָהֶ֑ם לָהֶ֞ם יִקְרְא֣וּ ׀ חַוֺּ֣ת יָאִ֗יר עַ֚ד הַיּ֣וֹם הַזֶּ֔ה אֲשֶׁ֖ר בְּאֶ֥רֶץ הַגִּלְעָֽד׃ וַיָּ֣מָת יָאִ֔יר וַיִּקָּבֵ֖ר בְּקָמֽוֹן׃ (פ) וַיֹּסִ֣פוּ ׀ בְּנֵ֣י יִשְׂרָאֵ֗ל לַעֲשׂ֣וֹת הָרַע֮ בְּעֵינֵ֣י יְהוָה֒ וַיַּעַבְד֣וּ אֶת־הַבְּעָלִ֣ים וְאֶת־הָעַשְׁתָּר֡וֹת וְאֶת־אֱלֹהֵ֣י אֲרָם֩ וְאֶת־אֱלֹהֵ֨י צִיד֜וֹן וְאֵ֣ת ׀ אֱלֹהֵ֣י מוֹאָ֗ב וְאֵת֙ אֱלֹהֵ֣י בְנֵי־עַמּ֔וֹן וְאֵ֖ת אֱלֹהֵ֣י פְלִשְׁתִּ֑ים וַיַּעַזְב֥וּ אֶת־יְהוָ֖ה וְלֹ֥א עֲבָדֽוּהוּ׃ וַיִּֽחַר־אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵ֑ל וַֽיִּמְכְּרֵם֙ בְּיַד־פְּלִשְׁתִּ֔ים וּבְיַ֖ד בְּנֵ֥י עַמּֽוֹן׃ וַֽיִּרְעֲצ֤וּ וַיְרֹֽצְצוּ֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בַּשָּׁנָ֖ה הַהִ֑יא שְׁמֹנֶ֨ה עֶשְׂרֵ֜ה שָׁנָ֗ה אֶֽת־כָּל־בְּנֵ֤י יִשְׂרָאֵל֙ אֲשֶׁר֙ בְּעֵ֣בֶר הַיַּרְדֵּ֔ן בְּאֶ֥רֶץ הָאֱמֹרִ֖י אֲשֶׁ֥ר בַּגִּלְעָֽד׃ וַיַּעַבְר֤וּ בְנֵֽי־עַמּוֹן֙ אֶת־הַיַּרְדֵּ֔ן לְהִלָּחֵ֛ם גַּם־בִּיהוּדָ֥ה וּבְבִנְיָמִ֖ין וּבְבֵ֣ית אֶפְרָ֑יִם וַתֵּ֥צֶר לְיִשְׂרָאֵ֖ל מְאֹֽד׃ וַֽיִּזְעֲקוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־יְהוָ֖ה לֵאמֹ֑ר חָטָ֣אנוּ לָ֔ךְ וְכִ֤י עָזַ֙בְנוּ֙ אֶת־אֱלֹהֵ֔ינוּ וַֽנַּעֲבֹ֖ד אֶת־הַבְּעָלִֽים׃ (פ) וַ֥יֹּאמֶר יְהוָ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל הֲלֹ֤א מִמִּצְרַ֙יִם֙ וּמִן־הָ֣אֱמֹרִ֔י וּמִן־בְּנֵ֥י עַמּ֖וֹן וּמִן־פְּלִשְׁתִּֽים׃ וְצִידוֹנִ֤ים וַֽעֲמָלֵק֙ וּמָע֔וֹן לָחֲצ֖וּ אֶתְכֶ֑ם וַתִּצְעֲק֣וּ אֵלַ֔י וָאוֹשִׁ֥יעָה אֶתְכֶ֖ם מִיָּדָֽם׃ וְאַתֶּם֙ עֲזַבְתֶּ֣ם אוֹתִ֔י וַתַּעַבְד֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים לָכֵ֥ן לֹֽא־אוֹסִ֖יף לְהוֹשִׁ֥יעַ אֶתְכֶֽם׃ לְכ֗וּ וְזַֽעֲקוּ֙ אֶל־הָ֣אֱלֹהִ֔ים אֲשֶׁ֥ר בְּחַרְתֶּ֖ם בָּ֑ם הֵ֛מָּה יוֹשִׁ֥יעוּ לָכֶ֖ם בְּעֵ֥ת צָרַתְכֶֽם׃ וַיֹּאמְר֨וּ בְנֵי־יִשְׂרָאֵ֤ל אֶל־יְהוָה֙ חָטָ֔אנוּ עֲשֵׂה־אַתָּ֣ה לָ֔נוּ כְּכָל־הַטּ֖וֹב בְּעֵינֶ֑יךָ אַ֛ךְ הַצִּילֵ֥נוּ נָ֖א הַיּ֥וֹם הַזֶּֽה׃ וַיָּסִ֜ירוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ מִקִּרְבָּ֔ם וַיַּעַבְד֖וּ אֶת־יְהוָ֑ה וַתִּקְצַ֥ר נַפְשׁ֖וֹ בַּעֲמַ֥ל יִשְׂרָאֵֽל׃ (פ) וַיִּצָּֽעֲקוּ֙ בְּנֵ֣י עַמּ֔וֹן וַֽיַּחֲנ֖וּ בַּגִּלְעָ֑ד וַיֵּאָֽסְפוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽיַּחֲנ֖וּ בַּמִּצְפָּֽה׃ וַיֹּאמְר֨וּ הָעָ֜ם שָׂרֵ֤י גִלְעָד֙ אִ֣ישׁ אֶל־רֵעֵ֔הוּ מִ֣י הָאִ֔ישׁ אֲשֶׁ֣ר יָחֵ֔ל לְהִלָּחֵ֖ם בִּבְנֵ֣י עַמּ֑וֹן יִֽהְיֶ֣ה לְרֹ֔אשׁ לְכֹ֖ל יֹשְׁבֵ֥י גִלְעָֽד׃ (פ) וְיִפְתָּ֣ח הַגִּלְעָדִ֗י הָיָה֙ גִּבּ֣וֹר חַ֔יִל וְה֖וּא בֶּן־אִשָּׁ֣ה זוֹנָ֑ה וַיּ֥וֹלֶד גִּלְעָ֖ד אֶת־יִפְתָּֽח׃ וַתֵּ֧לֶד אֵֽשֶׁת־גִּלְעָ֛ד ל֖וֹ בָּנִ֑ים וַיִּגְדְּל֨וּ בְֽנֵי־הָאִשָּׁ֜ה וַיְגָרְשׁ֣וּ אֶת־יִפְתָּ֗ח וַיֹּ֤אמְרוּ לוֹ֙ לֹֽא־תִנְחַ֣ל בְּבֵית־אָבִ֔ינוּ כִּ֛י בֶּן־אִשָּׁ֥ה אַחֶ֖רֶת אָֽתָּה׃ וַיִּבְרַ֤ח יִפְתָּח֙ מִפְּנֵ֣י אֶחָ֔יו וַיֵּ֖שֶׁב בְּאֶ֣רֶץ ט֑וֹב וַיִּֽתְלַקְּט֤וּ אֶל־יִפְתָּח֙ אֲנָשִׁ֣ים רֵיקִ֔ים וַיֵּצְא֖וּ עִמּֽוֹ׃ (פ) וַיְהִ֖י מִיָּמִ֑ים וַיִּלָּחֲמ֥וּ בְנֵֽי־עַמּ֖וֹן עִם־יִשְׂרָאֵֽל׃ וַיְהִ֕י כַּאֲשֶׁר־נִלְחֲמ֥וּ בְנֵֽי־עַמּ֖וֹן עִם־יִשְׂרָאֵ֑ל וַיֵּֽלְכוּ֙ זִקְנֵ֣י גִלְעָ֔ד לָקַ֥חַת אֶת־יִפְתָּ֖ח מֵאֶ֥רֶץ טֽוֹב׃ וַיֹּאמְר֣וּ לְיִפְתָּ֔ח לְכָ֕ה וְהָיִ֥יתָה לָּ֖נוּ לְקָצִ֑ין וְנִֽלָּחֲמָ֖ה בִּבְנֵ֥י עַמּֽוֹן׃ וַיֹּ֤אמֶר יִפְתָּח֙ לְזִקְנֵ֣י גִלְעָ֔ד הֲלֹ֤א אַתֶּם֙ שְׂנֵאתֶ֣ם אוֹתִ֔י וַתְּגָרְשׁ֖וּנִי מִבֵּ֣ית אָבִ֑י וּמַדּ֜וּעַ בָּאתֶ֤ם אֵלַי֙ עַ֔תָּה כַּאֲשֶׁ֖ר צַ֥ר לָכֶֽם׃ וַיֹּאמְרוּ֩ זִקְנֵ֨י גִלְעָ֜ד אֶל־יִפְתָּ֗ח לָכֵן֙ עַתָּה֙ שַׁ֣בְנוּ אֵלֶ֔יךָ וְהָלַכְתָּ֣ עִמָּ֔נוּ וְנִלְחַמְתָּ֖ בִּבְנֵ֣י עַמּ֑וֹן וְהָיִ֤יתָ לָּ֙נוּ֙ לְרֹ֔אשׁ לְכֹ֖ל יֹשְׁבֵ֥י גִלְעָֽד׃ וַיֹּ֨אמֶר יִפְתָּ֜ח אֶל־זִקְנֵ֣י גִלְעָ֗ד אִם־מְשִׁיבִ֨ים אַתֶּ֤ם אוֹתִי֙ לְהִלָּחֵם֙ בִּבְנֵ֣י עַמּ֔וֹן וְנָתַ֧ן יְהוָ֛ה אוֹתָ֖ם לְפָנָ֑י אָנֹכִ֕י אֶהְיֶ֥ה לָכֶ֖ם לְרֹֽאשׁ׃ וַיֹּאמְר֥וּ זִקְנֵֽי־גִלְעָ֖ד אֶל־יִפְתָּ֑ח יְהוָ֗ה יִהְיֶ֤ה שֹׁמֵ֙עַ֙ בֵּֽינוֹתֵ֔ינוּ אִם־לֹ֥א כִדְבָרְךָ֖ כֵּ֥ן נַעֲשֶֽׂה׃ וַיֵּ֤לֶךְ יִפְתָּח֙ עִם־זִקְנֵ֣י גִלְעָ֔ד וַיָּשִׂ֨ימוּ הָעָ֥ם אוֹת֛וֹ עֲלֵיהֶ֖ם לְרֹ֣אשׁ וּלְקָצִ֑ין וַיְדַבֵּ֨ר יִפְתָּ֧ח אֶת־כָּל־דְּבָרָ֛יו לִפְנֵ֥י יְהוָ֖ה בַּמִּצְפָּֽה׃ (פ) וַיִּשְׁלַ֤ח יִפְתָּח֙ מַלְאָכִ֔ים אֶל־מֶ֥לֶךְ בְּנֵֽי־עַמּ֖וֹן לֵאמֹ֑ר מַה־לִּ֣י וָלָ֔ךְ כִּֽי־בָ֥אתָ אֵלַ֖י לְהִלָּחֵ֥ם בְּאַרְצִֽי׃ וַיֹּאמֶר֩ מֶ֨לֶךְ בְּנֵי־עַמּ֜וֹן אֶל־מַלְאֲכֵ֣י יִפְתָּ֗ח כִּֽי־לָקַ֨ח יִשְׂרָאֵ֤ל אֶת־אַרְצִי֙ בַּעֲלוֹת֣וֹ מִמִּצְרַ֔יִם מֵאַרְנ֥וֹן וְעַד־הַיַּבֹּ֖ק וְעַד־הַיַּרְדֵּ֑ן וְעַתָּ֕ה הָשִׁ֥יבָה אֶתְהֶ֖ן בְּשָׁלֽוֹם׃ וַיּ֥וֹסֶף ע֖וֹד יִפְתָּ֑ח וַיִּשְׁלַח֙ מַלְאָכִ֔ים אֶל־מֶ֖לֶךְ בְּנֵ֥י עַמּֽוֹן׃ וַיֹּ֣אמֶר ל֔וֹ כֹּ֖ה אָמַ֣ר יִפְתָּ֑ח לֹֽא־לָקַ֤ח יִשְׂרָאֵל֙ אֶת־אֶ֣רֶץ מוֹאָ֔ב וְאֶת־אֶ֖רֶץ בְּנֵ֥י עַמּֽוֹן׃ כִּ֖י בַּעֲלוֹתָ֣ם מִמִּצְרָ֑יִם וַיֵּ֨לֶךְ יִשְׂרָאֵ֤ל בַּמִּדְבָּר֙ עַד־יַם־ס֔וּף וַיָּבֹ֖א קָדֵֽשָׁה׃ וַיִּשְׁלַ֣ח יִשְׂרָאֵ֣ל מַלְאָכִ֣ים ׀ אֶל־מֶלֶךְ֩ אֱד֨וֹם ׀ לֵאמֹ֜ר אֶעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ וְלֹ֤א שָׁמַע֙ מֶ֣לֶךְ אֱד֔וֹם וְגַ֨ם אֶל־מֶ֧לֶךְ מוֹאָ֛ב שָׁלַ֖ח וְלֹ֣א אָבָ֑ה וַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בְּקָדֵֽשׁ׃ וַיֵּ֣לֶךְ בַּמִּדְבָּ֗ר וַיָּ֜סָב אֶת־אֶ֤רֶץ אֱדוֹם֙ וְאֶת־אֶ֣רֶץ מוֹאָ֔ב וַיָּבֹ֤א מִמִּזְרַח־שֶׁ֙מֶשׁ֙ לְאֶ֣רֶץ מוֹאָ֔ב וַֽיַּחֲנ֖וּן בְּעֵ֣בֶר אַרְנ֑וֹן וְלֹא־בָ֙אוּ֙ בִּגְב֣וּל מוֹאָ֔ב כִּ֥י אַרְנ֖וֹן גְּב֥וּל מוֹאָֽב׃ וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיח֥וֹן מֶֽלֶךְ־הָאֱמֹרִ֖י מֶ֣לֶךְ חֶשְׁבּ֑וֹן וַיֹּ֤אמֶר לוֹ֙ יִשְׂרָאֵ֔ל נַעְבְּרָה־נָּ֥א בְאַרְצְךָ֖ עַד־מְקוֹמִֽי׃ וְלֹא־הֶאֱמִ֨ין סִיח֤וֹן אֶת־יִשְׂרָאֵל֙ עֲבֹ֣ר בִּגְבֻל֔וֹ וַיֶּאֱסֹ֤ף סִיחוֹן֙ אֶת־כָּל־עַמּ֔וֹ וַֽיַּחֲנ֖וּ בְּיָ֑הְצָה וַיִּלָּ֖חֶם עִם־יִשְׂרָאֵֽל׃ וַ֠יִּתֵּן יְהוָ֨ה אֱלֹהֵֽי־יִשְׂרָאֵ֜ל אֶת־סִיח֧וֹן וְאֶת־כָּל־עַמּ֛וֹ בְּיַ֥ד יִשְׂרָאֵ֖ל וַיַּכּ֑וּם וַיִּירַשׁ֙ יִשְׂרָאֵ֔ל אֵ֚ת כָּל־אֶ֣רֶץ הָאֱמֹרִ֔י יוֹשֵׁ֖ב הָאָ֥רֶץ הַהִֽיא׃ וַיִּ֣ירְשׁ֔וּ אֵ֖ת כָּל־גְּב֣וּל הָאֱמֹרִ֑י מֵֽאַרְנוֹן֙ וְעַד־הַיַּבֹּ֔ק וּמִן־הַמִּדְבָּ֖ר וְעַד־הַיַּרְדֵּֽן׃ וְעַתָּ֞ה יְהוָ֣ה ׀ אֱלֹהֵ֣י יִשְׂרָאֵ֗ל הוֹרִישׁ֙ אֶת־הָ֣אֱמֹרִ֔י מִפְּנֵ֖י עַמּ֣וֹ יִשְׂרָאֵ֑ל וְאַתָּ֖ה תִּירָשֶֽׁנּוּ׃ הֲלֹ֞א אֵ֣ת אֲשֶׁ֧ר יוֹרִֽישְׁךָ֛ כְּמ֥וֹשׁ אֱלֹהֶ֖יךָ אוֹת֥וֹ תִירָ֑שׁ וְאֵת֩ כָּל־אֲשֶׁ֨ר הוֹרִ֜ישׁ יְהוָ֧ה אֱלֹהֵ֛ינוּ מִפָּנֵ֖ינוּ אוֹת֥וֹ נִירָֽשׁ׃ וְעַתָּ֗ה הֲט֥וֹב טוֹב֙ אַתָּ֔ה מִבָּלָ֥ק בֶּן־צִפּ֖וֹר מֶ֣לֶךְ מוֹאָ֑ב הֲר֥וֹב רָב֙ עִם־יִשְׂרָאֵ֔ל אִם־נִלְחֹ֥ם נִלְחַ֖ם בָּֽם׃ בְּשֶׁ֣בֶת יִ֠שְׂרָאֵל בְּחֶשְׁבּ֨וֹן וּבִבְנוֹתֶ֜יהָ וּבְעַרְע֣וֹר וּבִבְנוֹתֶ֗יהָ וּבְכָל־הֶֽעָרִים֙ אֲשֶׁר֙ עַל־יְדֵ֣י אַרְנ֔וֹן שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וּמַדּ֥וּעַ לֹֽא־הִצַּלְתֶּ֖ם בָּעֵ֥ת הַהִֽיא׃ וְאָֽנֹכִי֙ לֹֽא־חָטָ֣אתִי לָ֔ךְ וְאַתָּ֞ה עֹשֶׂ֥ה אִתִּ֛י רָעָ֖ה לְהִלָּ֣חֶם בִּ֑י יִשְׁפֹּ֨ט יְהוָ֤ה הַשֹּׁפֵט֙ הַיּ֔וֹם בֵּ֚ין בְּנֵ֣י יִשְׂרָאֵ֔ל וּבֵ֖ין בְּנֵ֥י עַמּֽוֹן׃ וְלֹ֣א שָׁמַ֔ע מֶ֖לֶךְ בְּנֵ֣י עַמּ֑וֹן אֶל־דִּבְרֵ֣י יִפְתָּ֔ח אֲשֶׁ֥ר שָׁלַ֖ח אֵלָֽיו׃ (פ) וַתְּהִ֤י עַל־יִפְתָּח֙ ר֣וּחַ יְהוָ֔ה וַיַּעֲבֹ֥ר אֶת־הַגִּלְעָ֖ד וְאֶת־מְנַשֶּׁ֑ה וַֽיַּעֲבֹר֙ אֶת־מִצְפֵּ֣ה גִלְעָ֔ד וּמִמִּצְפֵּ֣ה גִלְעָ֔ד עָבַ֖ר בְּנֵ֥י עַמּֽוֹן׃ וַיִּדַּ֨ר יִפְתָּ֥ח נֶ֛דֶר לַיהוָ֖ה וַיֹּאמַ֑ר אִם־נָת֥וֹן תִּתֵּ֛ן אֶת־בְּנֵ֥י עַמּ֖וֹן בְּיָדִֽי׃ וְהָיָ֣ה הַיּוֹצֵ֗א אֲשֶׁ֨ר יֵצֵ֜א מִדַּלְתֵ֤י בֵיתִי֙ לִקְרָאתִ֔י בְּשׁוּבִ֥י בְשָׁל֖וֹם מִבְּנֵ֣י עַמּ֑וֹן וְהָיָה֙ לַֽיהוָ֔ה וְהַעֲלִיתִ֖הוּ עוֹלָֽה׃ (פ) וַיַּעֲבֹ֥ר יִפְתָּ֛ח אֶל־בְּנֵ֥י עַמּ֖וֹן לְהִלָּ֣חֶם בָּ֑ם וַיִתְּנֵ֥ם יְהוָ֖ה בְּיָדֽוֹ׃ וַיַּכֵּ֡ם מֵעֲרוֹעֵר֩ וְעַד־בּוֹאֲךָ֨ מִנִּ֜ית עֶשְׂרִ֣ים עִ֗יר וְעַד֙ אָבֵ֣ל כְּרָמִ֔ים מַכָּ֖ה גְּדוֹלָ֣ה מְאֹ֑ד וַיִּכָּֽנְעוּ֙ בְּנֵ֣י עַמּ֔וֹן מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (פ) וַיָּבֹ֨א יִפְתָּ֣ח הַמִּצְפָּה֮ אֶל־בֵּיתוֹ֒ וְהִנֵּ֤ה בִתּוֹ֙ יֹצֵ֣את לִקְרָאת֔וֹ בְתֻפִּ֖ים וּבִמְחֹל֑וֹת וְרַק֙ הִ֣יא יְחִידָ֔ה אֵֽין־ל֥וֹ מִמֶּ֛נּוּ בֵּ֖ן אוֹ־בַֽת׃ וַיְהִי֩ כִרְאוֹת֨וֹ אוֹתָ֜הּ וַיִּקְרַ֣ע אֶת־בְּגָדָ֗יו וַיֹּ֙אמֶר֙ אֲהָ֤הּ בִּתִּי֙ הַכְרֵ֣עַ הִכְרַעְתִּ֔נִי וְאַ֖תְּ הָיִ֣יתְ בְּעֹֽכְרָ֑י וְאָנֹכִ֗י פָּצִ֤יתִי־פִי֙ אֶל־יְהוָ֔ה וְלֹ֥א אוּכַ֖ל לָשֽׁוּב׃ וַתֹּ֣אמֶר אֵלָ֗יו אָבִי֙ פָּצִ֤יתָה אֶת־פִּ֙יךָ֙ אֶל־יְהוָ֔ה עֲשֵׂ֣ה לִ֔י כַּאֲשֶׁ֖ר יָצָ֣א מִפִּ֑יךָ אַחֲרֵ֡י אֲשֶׁ֣ר עָשָׂה֩ לְךָ֙ יְהוָ֧ה נְקָמ֛וֹת מֵאֹיְבֶ֖יךָ מִבְּנֵ֥י עַמּֽוֹן׃ וַתֹּ֙אמֶר֙ אֶל־אָבִ֔יהָ יֵעָ֥שֶׂה לִּ֖י הַדָּבָ֣ר הַזֶּ֑ה הַרְפֵּ֨ה מִמֶּ֜נִּי שְׁנַ֣יִם חֳדָשִׁ֗ים וְאֵֽלְכָה֙ וְיָרַדְתִּ֣י עַל־הֶֽהָרִ֔ים וְאֶבְכֶּה֙ עַל־בְּתוּלַ֔י אָנֹכִ֖י ורעיתי [וְרֵעוֹתָֽי׃] וַיֹּ֣אמֶר לֵ֔כִי וַיִּשְׁלַ֥ח אוֹתָ֖הּ שְׁנֵ֣י חֳדָשִׁ֑ים וַתֵּ֤לֶךְ הִיא֙ וְרֵ֣עוֹתֶ֔יהָ וַתֵּ֥בְךְּ עַל־בְּתוּלֶ֖יהָ עַל־הֶהָרִֽים׃ וַיְהִ֞י מִקֵּ֣ץ ׀ שְׁנַ֣יִם חֳדָשִׁ֗ים וַתָּ֙שָׁב֙ אֶל־אָבִ֔יהָ וַיַּ֣עַשׂ לָ֔הּ אֶת־נִדְר֖וֹ אֲשֶׁ֣ר נָדָ֑ר וְהִיא֙ לֹא־יָדְעָ֣ה אִ֔ישׁ וַתְּהִי־חֹ֖ק בְּיִשְׂרָאֵֽל׃ מִיָּמִ֣ים ׀ יָמִ֗ימָה תֵּלַ֙כְנָה֙ בְּנ֣וֹת יִשְׂרָאֵ֔ל לְתַנּ֕וֹת לְבַת־יִפְתָּ֖ח הַגִּלְעָדִ֑י אַרְבַּ֥עַת יָמִ֖ים בַּשָּׁנָֽה׃ (ס)

Judges 1-11

After the death of Joshua, the Israelites inquired of the LORD, “Which of us shall be the first to go up against the Canaanites and attack them?” The LORD replied, “Let [the tribe of] Judah go up. I now deliver the land into their hands.” Judah then said to their brother-tribe Simeon, “Come up with us to our allotted territory and let us attack the Canaanites, and then we will go with you to your allotted territory.” So Simeon joined them. When Judah advanced, the LORD delivered the Canaanites and the Perizzites into their hands, and they defeated ten thousand of them at Bezek. At Bezek, they encountered Adoni-bezek, engaged him in battle, and defeated the Canaanites and the Perizzites. Adoni-bezek fled, but they pursued him and captured him; and they cut off his thumbs and his big toes. And Adoni-bezek said, “Seventy kings, with thumbs and big toes cut off, used to pick up scraps under my table; as I have done, so God has requited me.” They brought him to Jerusalem and he died there. The Judites attacked Jerusalem and captured it; they put it to the sword and set the city on fire. After that the Judites went down to attack the Canaanites who inhabited the hill country, the Negeb, and the Shephelah. The Judites marched against the Canaanites who dwelt in Hebron, and they defeated Sheshai, Ahiman, and Talmai. (The name of Hebron was formerly Kiriath-arba.) From there they marched against the inhabitants of Debir (the name of Debir was formerly Kiriath-sepher). And Caleb announced, “I will give my daughter Achsah in marriage to the man who attacks and captures Kiriath-sepher.” His younger kinsman, Othniel the Kenizzite, captured it; and Caleb gave him his daughter Achsah in marriage. When she came [to him], she induced him to ask her father for some property. She dismounted from her donkey, and Caleb asked her, “What is the matter?” She replied, “Give me a present, for you have given me away as Negeb-land; give me springs of water.” And Caleb gave her Upper and Lower Gulloth. The descendants of the Kenite, the father-in-law of Moses, went up with the Judites from the City of Palms to the wilderness of Judah; and they went and settled among the people in the Negeb of Arad. And Judah with its brother-tribe Simeon went on and defeated the Canaanites who dwelt in Zephath. They proscribed it, and so the town was named Hormah. And Judah captured Gaza and its territory, Ashkelon and its territory, and Ekron and its territory. The LORD was with Judah, so that they took possession of the hill country; but they were not able to dispossess the inhabitants of the plain, for they had iron chariots. They gave Hebron to Caleb, as Moses had promised; and he drove the three Anakites out of there. The Benjaminites did not dispossess the Jebusite inhabitants of Jerusalem; so the Jebusites have dwelt with the Benjaminites in Jerusalem to this day. The House of Joseph, for their part, advanced against Bethel, and the LORD was with them. While the House of Joseph were scouting at Bethel (the name of the town was formerly Luz), their patrols saw a man leaving the town. They said to him, “Just show us how to get into the town, and we will treat you kindly.” He showed them how to get into the town; they put the town to the sword, but they let the man and all his relatives go free. The man went to the Hittite country. He founded a city and named it Luz, and that has been its name to this day. Manasseh did not dispossess [the inhabitants of] Beth-shean and its dependencies, or [of] Taanach and its dependencies, or the inhabitants of Dor and its dependencies, or the inhabitants of Ibleam and its dependencies, or the inhabitants of Megiddo and its dependencies. The Canaanites persisted in dwelling in this region. And when Israel gained the upper hand, they subjected the Canaanites to forced labor; but they did not dispossess them. Nor did Ephraim dispossess the Canaanites who inhabited Gezer; so the Canaanites dwelt in their midst at Gezer. Zebulun did not dispossess the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt in their midst, but they were subjected to forced labor. Asher did not dispossess the inhabitants of Acco or the inhabitants of Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob. So the Asherites dwelt in the midst of the Canaanites, the inhabitants of the land, for they did not dispossess them. Naphtali did not dispossess the inhabitants of Beth-shemesh or the inhabitants of Beth-anath. But they settled in the midst of the Canaanite inhabitants of the land, and the inhabitants of Beth-shemesh and Beth-anath had to perform forced labor for them. The Amorites pressed the Danites into the hill country; they would not let them come down to the plain. The Amorites also persisted in dwelling in Har-heres, in Aijalon, and in Shaalbim. But the hand of the House of Joseph bore heavily on them and they had to perform forced labor. The territory of the Amorites extended from the Ascent of Akrabbim—from Sela—onward. An angel of the LORD came up from Gilgal to Bochim and said, “I brought you up from Egypt and I took you into the land which I had promised on oath to your fathers. And I said, ‘I will never break My covenant with you. And you, for your part, must make no covenant with the inhabitants of this land; you must tear down their altars.’ But you have not obeyed Me—look what you have done! Therefore, I have resolved not to drive them out before you; they shall become your oppressors, and their gods shall be a snare to you.” As the angel of the LORD spoke these words to all the Israelites, the people broke into weeping. So they named that place Bochim, and they offered sacrifices there to the LORD. When Joshua dismissed the people, the Israelites went to their allotted territories and took possession of the land. The people served the LORD during the lifetime of Joshua and the lifetime of the older people who lived on after Joshua and who had witnessed all the marvelous deeds that the LORD had wrought for Israel. Joshua son of Nun, the servant of the LORD, died at the age of one hundred and ten years, and was buried on his own property, at Timnath-heres in the hill country of Ephraim, north of Mount Gaash. And all that generation were likewise gathered to their fathers. Another generation arose after them, which had not experienced [the deliverance of] the LORD or the deeds that He had wrought for Israel. And the Israelites did what was offensive to the LORD. They worshiped the Baalim and forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt. They followed other gods, from among the gods of the peoples around them, and bowed down to them; they provoked the LORD. They forsook the LORD and worshiped Baal and the Ashtaroth. Then the LORD was incensed at Israel, and He handed them over to foes who plundered them. He surrendered them to their enemies on all sides, and they could no longer hold their own against their enemies. In all their campaigns, the hand of the LORD was against them to their undoing, as the LORD had declared and as the LORD had sworn to them; and they were in great distress. Then the LORD raised up chieftains who delivered them from those who plundered them. But they did not heed their chieftains either; they went astray after other gods and bowed down to them. They were quick to turn aside from the way their fathers had followed in obedience to the commandments of the LORD; they did not do right. When the LORD raised up chieftains for them, the LORD would be with the chieftain and would save them from their enemies during the chieftain’s lifetime; for the LORD would be moved to pity by their moanings because of those who oppressed and crushed them. But when the chieftain died, they would again act basely, even more than the preceding generation—following other gods, worshiping them, and bowing down to them; they omitted none of their practices and stubborn ways. Then the LORD became incensed against Israel, and He said, “Since that nation has transgressed the covenant that I enjoined upon their fathers and has not obeyed Me, I for My part will no longer drive out before them any of the nations that Joshua left when he died.” For it was in order to test Israel by them—[to see] whether or not they would faithfully walk in the ways of the LORD, as their fathers had done— that the LORD had left those nations, instead of driving them out at once, and had not delivered them into the hands of Joshua. These are the nations that the LORD left so that He might test by them all the Israelites who had not known any of the wars of Canaan, so that succeeding generations of Israelites might be made to experience war—but only those who had not known the former wars: the five principalities of the Philistines and all the Canaanites, Sidonians, and Hivites who inhabited the hill country of the Lebanon from Mount Baal-hermon to Lebo-hamath. These served as a means of testing Israel, to learn whether they would obey the commandments which the LORD had enjoined upon their fathers through Moses. The Israelites settled among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites; they took their daughters to wife and gave their own daughters to their sons, and they worshiped their gods. The Israelites did what was offensive to the LORD; they ignored the LORD their God and worshiped the Baalim and the Asheroth. The LORD became incensed at Israel and surrendered them to King Cushan-rishathaim of Aram-naharaim; and the Israelites were subject to Cushan-rishathaim for eight years. The Israelites cried out to the LORD, and the LORD raised a champion for the Israelites to deliver them: Othniel the Kenizzite, a younger kinsman of Caleb. The spirit of the LORD descended upon him and he became Israel’s chieftain. He went out to war, and the LORD delivered King Cushan-rishathaim of Aram into his hands. He prevailed over Cushan-rishathaim, and the land had peace for forty years. When Othniel the Kenizzite died, the Israelites again did what was offensive to the LORD. And because they did what was offensive to the LORD, the LORD let King Eglon of Moab prevail over Israel. [Eglon] brought the Ammonites and the Amalekites together under his command, and went and defeated Israel and occupied the City of Palms. The Israelites were subject to King Eglon of Moab for eighteen years. Then the Israelites cried out to the LORD, and the LORD raised up a champion for them: the Benjaminite Ehud son of Gera, a left-handed man. It happened that the Israelites sent tribute to King Eglon of Moab through him. So Ehud made for himself a two-edged dagger, a gomed in length, which he girded on his right side under his cloak. He presented the tribute to King Eglon of Moab. Now Eglon was a very stout man. When [Ehud] had finished presenting the tribute, he dismissed the people who had conveyed the tribute. But he himself returned from Pesilim, near Gilgal, and said, “Your Majesty, I have a secret message for you.” [Eglon] thereupon commanded, “Silence!” So all those in attendance left his presence; and when Ehud approached him, he was sitting alone in his cool upper chamber. Ehud said, “I have a message for you from God”; whereupon he rose from his seat. Reaching with his left hand, Ehud drew the dagger from his right side and drove it into [Eglon’s] belly. The fat closed over the blade and the hilt went in after the blade—for he did not pull the dagger out of his belly—and the filth came out. Stepping out into the vestibule, Ehud shut the doors of the upper chamber on him and locked them. After he left, the courtiers returned. When they saw that the doors of the upper chamber were locked, they thought, “He must be relieving himself in the cool chamber.” They waited a long time; and when he did not open the doors of the chamber, they took the key and opened them—and there their master was lying dead on the floor! But Ehud had made good his escape while they delayed; he had passed Pesilim and escaped to Seirah. When he got there, he had the ram’s horn sounded through the hill country of Ephraim, and all the Israelites descended with him from the hill country; and he took the lead. “Follow me closely,” he said, “for the LORD has delivered your enemies, the Moabites, into your hands.” They followed him down and seized the fords of the Jordan against the Moabites; they let no one cross. On that occasion they slew about 10,000 Moabites; they were all robust and brave men, yet not one of them escaped. On that day, Moab submitted to Israel; and the land was tranquil for eighty years. After him came Shamgar son of Anath, who slew six hundred Philistines with an ox-goad. He too was a champion of Israel. The Israelites again did what was offensive to the LORD—Ehud now being dead. And the LORD surrendered them to King Jabin of Canaan, who reigned in Hazor. His army commander was Sisera, whose base was Harosheth-goiim. The Israelites cried out to the LORD; for he had nine hundred iron chariots, and he had oppressed Israel ruthlessly for twenty years. Deborah, wife of Lappidoth, was a prophetess; she led Israel at that time. She used to sit under the Palm of Deborah, between Ramah and Bethel in the hill country of Ephraim, and the Israelites would come to her for decisions. She summoned Barak son of Abinoam, of Kedesh in Naphtali, and said to him, “The LORD, the God of Israel, has commanded: Go, march up to Mount Tabor, and take with you ten thousand men of Naphtali and Zebulun. And I will draw Sisera, Jabin’s army commander, with his chariots and his troops, toward you up to the Wadi Kishon; and I will deliver him into your hands.” But Barak said to her, “If you will go with me, I will go; if not, I will not go.” “Very well, I will go with you,” she answered. “However, there will be no glory for you in the course you are taking, for then the LORD will deliver Sisera into the hands of a woman.” So Deborah went with Barak to Kedesh. Barak then mustered Zebulun and Naphtali at Kedesh; ten thousand men marched up after him; and Deborah also went up with him. Now Heber the Kenite had separated from the other Kenites, descendants of Hobab, father-in-law of Moses, and had pitched his tent at Elon-bezaanannim, which is near Kedesh. Sisera was informed that Barak son of Abinoam had gone up to Mount Tabor. So Sisera ordered all his chariots—nine hundred iron chariots—and all the troops he had to move from Harosheth-goiim to the Wadi Kishon. Then Deborah said to Barak, “Up! This is the day on which the LORD will deliver Sisera into your hands: the LORD is marching before you.” Barak charged down Mount Tabor, followed by the ten thousand men, and the LORD threw Sisera and all his chariots and army into a panic before the onslaught of Barak. Sisera leaped from his chariot and fled on foot as Barak pursued the chariots and the soldiers as far as Harosheth-goiim. All of Sisera’s soldiers fell by the sword; not a man was left. Sisera, meanwhile, had fled on foot to the tent of Jael, wife of Heber the Kenite; for there was friendship between King Jabin of Hazor and the family of Heber the Kenite. Jael came out to greet Sisera and said to him, “Come in, my lord, come in here, do not be afraid.” So he entered her tent, and she covered him with a blanket. He said to her, “Please let me have some water; I am thirsty.” She opened a skin of milk and gave him some to drink; and she covered him again. He said to her, “Stand at the entrance of the tent. If anybody comes and asks you if there is anybody here, say ‘No.’” Then Jael wife of Heber took a tent pin and grasped the mallet. When he was fast asleep from exhaustion, she approached him stealthily and drove the pin through his temple till it went down to the ground. Thus he died. Now Barak appeared in pursuit of Sisera. Jael went out to greet him and said, “Come, I will show you the man you are looking for.” He went inside with her, and there Sisera was lying dead, with the pin in his temple. On that day God subdued King Jabin of Canaan before the Israelites. The hand of the Israelites bore harder and harder on King Jabin of Canaan, until they destroyed King Jabin of Canaan. On that day Deborah and Barak son of Abinoam sang: When locks go untrimmed in Israel, When people dedicate themselves— Bless the LORD! Hear, O kings! Give ear, O potentates! I will sing, will sing to the LORD, Will hymn the LORD, the God of Israel. O LORD, when You came forth from Seir, Advanced from the country of Edom, The earth trembled; The heavens dripped, Yea, the clouds dripped water, The mountains quaked— Before the LORD, Him of Sinai, Before the LORD, God of Israel. In the days of Shamgar son of Anath, In the days of Jael, caravans ceased, And wayfarers went By roundabout paths. Deliverance ceased, Ceased in Israel, Till you arose, O Deborah, Arose, O mother, in Israel! When they chose new gods, Was there a fighter then in the gates? No shield or spear was seen Among forty thousand in Israel! My heart is with Israel’s leaders, With the dedicated of the people— Bless the LORD! You riders on tawny she-asses, You who sit on saddle rugs, And you wayfarers, declare it! Louder than the sound of archers, There among the watering places Let them chant the gracious acts of the LORD, His gracious deliverance of Israel. Then did the people of the LORD March down to the gates! Awake, awake, O Deborah! Awake, awake, strike up the chant! Arise, O Barak; Take your captives, O son of Abinoam! Then was the remnant made victor over the mighty, The LORD’s people won my victory over the warriors. From Ephraim came they whose roots are in Amalek; After you, your kin Benjamin; From Machir came down leaders, From Zebulun such as hold the marshal’s staff. And Issachar’s chiefs were with Deborah; As Barak, so was Issachar— Rushing after him into the valley. Among the clans of Reuben Were great decisions of heart. Why then did you stay among the sheepfolds And listen as they pipe for the flocks? Among the clans of Reuben Were great searchings of heart! Gilead tarried beyond the Jordan; And Dan—why did he linger by the ships? Asher remained at the seacoast And tarried at his landings. Zebulun is a people that mocked at death, Naphtali—on the open heights. Then the kings came, they fought: The kings of Canaan fought At Taanach, by Megiddo’s waters— They got no spoil of silver. The stars fought from heaven, From their courses they fought against Sisera. The torrent Kishon swept them away, The raging torrent, the torrent Kishon. March on, my soul, with courage! Then the horses’ hoofs pounded As headlong galloped the steeds. “Curse Meroz!” said the angel of the LORD. “Bitterly curse its inhabitants, Because they came not to the aid of the LORD, To the aid of the LORD among the warriors.” Most blessed of women be Jael, Wife of Heber the Kenite, Most blessed of women in tents. He asked for water, she offered milk; In a princely bowl she brought him curds. Her [left] hand reached for the tent pin, Her right for the workmen’s hammer. She struck Sisera, crushed his head, Smashed and pierced his temple. At her feet he sank, lay outstretched, At her feet he sank, lay still; Where he sank, there he lay—destroyed. Through the window peered Sisera’s mother, Behind the lattice she whined: “Why is his chariot so long in coming? Why so late the clatter of his wheels?” The wisest of her ladies give answer; She, too, replies to herself: “They must be dividing the spoil they have found: A damsel or two for each man, Spoil of dyed cloths for Sisera, Spoil of embroidered cloths, A couple of embroidered cloths Round every neck as spoil.” So may all Your enemies perish, O LORD! But may His friends be as the sun rising in might! And the land was tranquil forty years. Then the Israelites did what was offensive to the LORD, and the LORD delivered them into the hands of the Midianites for seven years. The hand of the Midianites prevailed over Israel; and because of Midian, the Israelites provided themselves with refuges in the caves and strongholds of the mountains. After the Israelites had done their sowing, Midian, Amalek, and the Kedemites would come up and raid them; they would attack them, destroy the produce of the land all the way to Gaza, and leave no means of sustenance in Israel, not a sheep or an ox or an ass. For they would come up with their livestock and their tents, swarming as thick as locusts; they and their camels were innumerable. Thus they would invade the land and ravage it. Israel was reduced to utter misery by the Midianites, and the Israelites cried out to the LORD. When the Israelites cried to the LORD on account of Midian, the LORD sent a prophet to the Israelites who said to them, “Thus said the LORD, the God of Israel: I brought you up out of Egypt and freed you from the house of bondage. I rescued you from the Egyptians and from all your oppressors; I drove them out before you, and gave you their land. And I said to you, ‘I the LORD am your God. You must not worship the gods of the Amorites in whose land you dwell.’ But you did not obey Me.” An angel of the LORD came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite. His son Gideon was then beating out wheat inside a winepress in order to keep it safe from the Midianites. The angel of the LORD appeared to him and said to him, “The LORD is with you, valiant warrior!” Gideon said to him, “Please, my lord, if the LORD is with us, why has all this befallen us? Where are all His wondrous deeds about which our fathers told us, saying, ‘Truly the LORD brought us up from Egypt’? Now the LORD has abandoned us and delivered us into the hands of Midian!” The LORD turned to him and said, “Go in this strength of yours and deliver Israel from the Midianites. I herewith make you My messenger.” He said to Him, “Please, my lord, how can I deliver Israel? Why, my clan is the humblest in Manasseh, and I am the youngest in my father’s household.” The LORD replied, “I will be with you, and you shall defeat Midian to a man.” And he said to Him, “If I have gained Your favor, give me a sign that it is You who are speaking to me: do not leave this place until I come back to You and bring out my offering and place it before You.” And He answered, “I will stay until you return.” So Gideon went in and prepared a kid, and [baked] unleavened bread from an ephah of flour. He put the meat in a basket and poured the broth into a pot, and he brought them out to Him under the terebinth. As he presented them, the angel of God said to him, “Take the meat and the unleavened bread, put them on yonder rock, and spill out the broth.” He did so. The angel of the LORD held out the staff that he carried, and touched the meat and the unleavened bread with its tip. A fire sprang up from the rock and consumed the meat and the unleavened bread. And the angel of the LORD vanished from his sight. Then Gideon realized that it was an angel of the LORD; and Gideon said, “Alas, O Lord GOD! For I have seen an angel of the LORD face to face.” But the LORD said to him, “All is well; have no fear, you shall not die.” So Gideon built there an altar to the LORD and called it Adonaishalom. To this day it stands in Ophrah of the Abiezrites. That night the LORD said to him: “Take the young bull belonging to your father and another bull seven years old; pull down the altar of Baal which belongs to your father, and cut down the sacred post which is beside it. Then build an altar to the LORD your God, on the level ground on top of this stronghold. Take the other bull and offer it as a burnt offering, using the wood of the sacred post that you have cut down.” So Gideon took ten of his servants and did as the LORD had told him; but as he was afraid to do it by day, on account of his father’s household and the townspeople, he did it by night. Early the next morning, the townspeople found that the altar of Baal had been torn down and the sacred post beside it had been cut down, and that the second bull had been offered on the newly built altar. They said to one another, “Who did this thing?” Upon inquiry and investigation, they were told, “Gideon son of Joash did this thing!” The townspeople said to Joash, “Bring out your son, for he must die: he has torn down the altar of Baal and cut down the sacred post beside it!” But Joash said to all who had risen against him, “Do you have to contend for Baal? Do you have to vindicate him? Whoever fights his battles shall be dead by morning! If he is a god, let him fight his own battles, since it is his altar that has been torn down!” That day they named him Jerubbaal, meaning “Let Baal contend with him, since he tore down his altar.” All Midian, Amalek, and the Kedemites joined forces; they crossed over and encamped in the Valley of Jezreel. The spirit of the LORD enveloped Gideon; he sounded the horn, and the Abiezrites rallied behind him. And he sent messengers throughout Manasseh, and they too rallied behind him. He then sent messengers through Asher, Zebulun, and Naphtali, and they came up to meet the Manassites. And Gideon said to God, “If You really intend to deliver Israel through me as You have said— here I place a fleece of wool on the threshing floor. If dew falls only on the fleece and all the ground remains dry, I shall know that You will deliver Israel through me, as You have said.” And that is what happened. Early the next day, he squeezed the fleece and wrung out the dew from the fleece, a bowlful of water. Then Gideon said to God, “Do not be angry with me if I speak just once more. Let me make just one more test with the fleece: let the fleece alone be dry, while there is dew all over the ground.” God did so that night: only the fleece was dry, while there was dew all over the ground. Early next day, Jerubbaal—that is, Gideon—and all the troops with him encamped above En-harod, while the camp of Midian was in the plain to the north of him, at Gibeath-moreh. The LORD said to Gideon, “You have too many troops with you for Me to deliver Midian into their hands; Israel might claim for themselves the glory due to Me, thinking, ‘Our own hand has brought us victory.’ Therefore, announce to the men, ‘Let anybody who is timid and fearful turn back, as a bird flies from Mount Gilead.’” Thereupon, 22,000 of the troops turned back and 10,000 remained. “There are still too many troops,” the LORD said to Gideon. “Take them down to the water and I will sift them for you there. Anyone of whom I tell you, ‘This one is to go with you,’ that one shall go with you; and anyone of whom I tell you, ‘This one is not to go with you,’ that one shall not go.” So he took the troops down to the water. Then the LORD said to Gideon, “Set apart all those who lap up the water with their tongues like dogs from all those who get down on their knees to drink.” Now those who “lapped” the water into their mouths by hand numbered three hundred; all the rest of the troops got down on their knees to drink. Then the LORD said to Gideon, “I will deliver you and I will put Midian into your hands through the three hundred ‘lappers’; let the rest of the troops go home.” So [the lappers] took the provisions and horns that the other men had with them, and he sent the rest of the men of Israel back to their homes, retaining only the three hundred men. The Midianite camp was below him, in the plain. That night the LORD said to him, “Come, attack the camp, for I have delivered it into your hands. And if you are afraid to attack, first go down to the camp with your attendant Purah and listen to what they say; after that you will have the courage to attack the camp.” So he went down with his attendant Purah to the outposts of the warriors who were in the camp.— Now Midian, Amalek, and all the Kedemites were spread over the plain, as thick as locusts; and their camels were countless, as numerous as the sands on the seashore.— Gideon came there just as one man was narrating a dream to another. “Listen,” he was saying, “I had this dream: There was a commotion—a loaf of barley bread was whirling through the Midianite camp. It came to a tent and struck it, and it fell; it turned it upside down, and the tent collapsed.” To this the other responded, “That can only mean the sword of the Israelite Gideon son of Joash. God is delivering Midian and the entire camp into his hands.” When Gideon heard the dream told and interpreted, he bowed low. Returning to the camp of Israel, he shouted, “Come on! The LORD has delivered the Midianite camp into your hands!” He divided the three hundred men into three columns and equipped every man with a ram’s horn and an empty jar, with a torch in each jar. “Watch me,” he said, “and do the same. When I get to the outposts of the camp, do exactly as I do. When I and all those with me blow our horns, you too, all around the camp, will blow your horns and shout, ‘For the LORD and for Gideon!’” Gideon and the hundred men with him arrived at the outposts of the camp, at the beginning of the middle watch, just after the sentries were posted. They sounded the horns and smashed the jars that they had with them, and the three columns blew their horns and broke their jars. Holding the torches in their left hands and the horns for blowing in their right hands, they shouted, “A sword for the LORD and for Gideon!” They remained standing where they were, surrounding the camp; but the entire camp ran about yelling, and took to flight. For when the three hundred horns were sounded, the LORD turned every man’s sword against his fellow, throughout the camp, and the entire host fled as far as Beth-shittah and on to Zererah—as far as the outskirts of Abel-meholah near Tabbath. And now the men of Israel from Naphtali and Asher and from all of Manasseh rallied for the pursuit of the Midianites. Gideon also sent messengers all through the hill country of Ephraim with this order: “Go down ahead of the Midianites and seize their access to the water all along the Jordan down to Beth-barah.” So all the men of Ephraim rallied and seized the waterside down to Beth-barah by the Jordan. They pursued the Midianites and captured Midian’s two generals, Oreb and Zeeb. They killed Oreb at the Rock of Oreb and they killed Zeeb at the Winepress of Zeeb; and they brought the heads of Oreb and Zeeb from the other side of the Jordan to Gideon. And the men of Ephraim said to him, “Why did you do that to us—not calling us when you went to fight the Midianites?” And they rebuked him severely. But he answered them, “After all, what have I accomplished compared to you? Why, Ephraim’s gleanings are better than Abiezer’s vintage! God has delivered the Midianite generals Oreb and Zeeb into your hands, and what was I able to do compared to you?” And when he spoke in this fashion, their anger against him abated. Gideon came to the Jordan and crossed it. The three hundred men with him were famished, but still in pursuit. He said to the people of Succoth, “Please give some loaves of bread to the men who are following me, for they are famished, and I am pursuing Zebah and Zalmunna, the kings of Midian.” But the officials of Succoth replied, “Are Zebah and Zalmunna already in your hands, that we should give bread to your troops?” “I swear,” declared Gideon, “when the LORD delivers Zebah and Zalmunna into my hands, I’ll thresh your bodies upon desert thorns and briers!” From there he went up to Penuel and made the same request of them; but the people of Penuel gave him the same reply as the people of Succoth. So he also threatened the people of Penuel: “When I come back safe, I’ll tear down this tower!” Now Zebah and Zalmunna were at Karkor with their army of about 15,000; these were all that remained of the entire host of the Kedemites, for the slain numbered 120,000 fighting men. Gideon marched up the road of the tent dwellers, up to east of Nobah and Jogbehah, and routed the camp, which was off guard. Zebah and Zalmunna took to flight, with Gideon in pursuit. He captured Zebah and Zalmunna, the two kings of Midian, and threw the whole army into panic. On his way back from the battle at the Ascent of Heres, Gideon son of Joash captured a boy from among the people of Succoth and interrogated him. The latter drew up for him a list of the officials and elders of Succoth, seventy-seven in number. Then he came to the people of Succoth and said, “Here are Zebah and Zalmunna, about whom you mocked me, saying, ‘Are Zebah and Zalmunna already in your hands, that we should give your famished men bread?’” And he took the elders of the city and, [bringing] desert thorns and briers, he punished the people of Succoth with them. As for Penuel, he tore down its tower and killed the townspeople. Then he asked Zebah and Zalmunna, “Those men you killed at Tabor, what were they like?” “They looked just like you,” they replied, “like sons of a king.” “They were my brothers,” he declared, “the sons of my mother. As the LORD lives, if you had spared them, I would not kill you.” And he commanded his oldest son Jether, “Go kill them!” But the boy did not draw his sword, for he was timid, being still a boy. Then Zebah and Zalmunna said, “Come, you slay us; for strength comes with manhood.” So Gideon went over and killed Zebah and Zalmunna, and he took the crescents that were on the necks of their camels. Then the men of Israel said to Gideon, “Rule over us—you, your son, and your grandson as well; for you have saved us from the Midianites.” But Gideon replied, “I will not rule over you myself, nor shall my son rule over you; the LORD alone shall rule over you.” And Gideon said to them, “I have a request to make of you: Each of you give me the earring he received as booty.” (They had golden earrings, for they were Ishmaelites.) “Certainly!” they replied. And they spread out a cloth, and everyone threw onto it the earring he had received as booty. The weight of the golden earrings that he had requested came to 1,700 shekels of gold; this was in addition to the crescents and the pendants and the purple robes worn by the kings of Midian and in addition to the collars on the necks of their camels. Gideon made an ephod of this gold and set it up in his own town of Ophrah. There all Israel went astray after it, and it became a snare to Gideon and his household. Thus Midian submitted to the Israelites and did not raise its head again; and the land was tranquil for forty years in Gideon’s time. So Jerubbaal son of Joash retired to his own house. Gideon had seventy sons of his own issue, for he had many wives. A son was also born to him by his concubine in Shechem, and he named him Abimelech. Gideon son of Joash died at a ripe old age, and was buried in the tomb of his father Joash at Ophrah of the Abiezrites. After Gideon died, the Israelites again went astray after the Baalim, and they adopted Baal-berith as a god. The Israelites gave no thought to the LORD their God, who saved them from all the enemies around them. Nor did they show loyalty to the house of Jerubbaal-Gideon in return for all the good that he had done for Israel. Abimelech son of Jerubbaal went to his mother’s brothers in Shechem and spoke to them and to the whole clan of his mother’s family. He said, “Put this question to all the citizens of Shechem: Which is better for you, to be ruled by seventy men—by all the sons of Jerubbaal—or to be ruled by one man? And remember, I am your own flesh and blood.” His mother’s brothers said all this in his behalf to all the citizens of Shechem, and they were won over to Abimelech; for they thought, “He is our kinsman.” They gave him seventy shekels from the temple of Baal-berith; and with this Abimelech hired some worthless and reckless fellows, and they followed him. Then he went to his father’s house in Ophrah and killed his brothers, the sons of Jerubbaal, seventy men on one stone. Only Jotham, the youngest son of Jerubbaal, survived, because he went into hiding. All the citizens of Shechem and all Beth-millo convened, and they proclaimed Abimelech king at the terebinth of the pillar at Shechem. When Jotham was informed, he went and stood on top of Mount Gerizim and called out to them in a loud voice. “Citizens of Shechem!” he cried, “listen to me, that God may listen to you. “Once the trees went to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’ But the olive tree replied, ‘Have I, through whom God and men are honored, stopped yielding my rich oil, that I should go and wave above the trees?’ So the trees said to the fig tree, ‘You come and reign over us.’ But the fig tree replied, ‘Have I stopped yielding my sweetness, my delicious fruit, that I should go and wave above the trees?’ So the trees said to the vine, ‘You come and reign over us.’ But the vine replied, ‘Have I stopped yielding my new wine, which gladdens God and men, that I should go and wave above the trees?’ Then all the trees said to the thornbush, ‘You come and reign over us.’ And the thornbush said to the trees, ‘If you are acting honorably in anointing me king over you, come and take shelter in my shade; but if not, may fire issue from the thornbush and consume the cedars of Lebanon!’ “Now then, if you acted honorably and loyally in making Abimelech king, if you have done right by Jerubbaal and his house and have requited him according to his deserts— considering that my father fought for you and saved you from the Midianites at the risk of his life, and now you have turned on my father’s household, killed his sons, seventy men on one stone, and set up Abimelech, the son of his handmaid, as king over the citizens of Shechem just because he is your kinsman— if, I say, you have this day acted honorably and loyally toward Jerubbaal and his house, have joy in Abimelech and may he likewise have joy in you. But if not, may fire issue from Abimelech and consume the citizens of Shechem and Beth-millo, and may fire issue from the citizens of Shechem and Beth-millo and consume Abimelech!” With that, Jotham fled. He ran to Beer and stayed there, because of his brother Abimelech. Abimelech held sway over Israel for three years. Then God sent a spirit of discord between Abimelech and the citizens of Shechem, and the citizens of Shechem broke faith with Abimelech— to the end that the crime committed against the seventy sons of Jerubbaal might be avenged, and their blood recoil upon their brother Abimelech, who had slain them, and upon the citizens of Shechem, who had abetted him in the slaying of his brothers. The citizens of Shechem planted ambuscades against him on the hilltops; and they robbed whoever passed by them on the road. Word of this reached Abimelech. Then Gaal son of Ebed and his companions came passing through Shechem, and the citizens of Shechem gave him their confidence. They went out into the fields, gathered and trod out the vintage of their vineyards, and made a festival. They entered the temple of their god, and as they ate and drank they reviled Abimelech. Gaal son of Ebed said, “Who is Abimelech and who are [we] Shechemites, that we should serve him? This same son of Jerubbaal and his lieutenant Zebul once served the men of Hamor, the father of Shechem; so why should we serve him? Oh, if only this people were under my command, I would get rid of Abimelech! One would challenge Abimelech, ‘Fill up your ranks and come out here!’” When Zebul, the governor of the city, heard the words of Gaal son of Ebed, he was furious. He sent messages to Abimelech at Tormah to say, “Gaal son of Ebed and his companions have come to Shechem and they are inciting the city against you. Therefore, set out at night with the forces you have with you and conceal yourself in the fields. Early next morning, as the sun rises, advance on the city. He and his men will thereupon come out against you, and you will do to him whatever you find possible.” Abimelech and all the men with him set out at night and disposed themselves against Shechem in four hiding places. When Gaal son of Ebed came out and stood at the entrance to the city gate, Abimelech and the army with him emerged from concealment. Gaal saw the army and said to Zebul, “That’s an army marching down from the hilltops!” But Zebul said to him, “The shadows of the hills look to you like men.” Gaal spoke up again, “Look, an army is marching down from Tabbur-erez, and another column is coming from the direction of Elon-meonenim.” “Well,” replied Zebul, “where is your boast, ‘Who is Abimelech that we should serve him’? There is the army you sneered at; now go out and fight it!” So Gaal went out at the head of the citizens of Shechem and gave battle to Abimelech. But he had to flee before him, and Abimelech pursued him, and many fell slain, all the way to the entrance of the gate. Then Abimelech stayed in Arumah, while Zebul expelled Gaal and his companions and kept them out of Shechem. The next day, when people went out into the fields, Abimelech was informed. Taking the army, he divided it into three columns and lay in ambush in the fields; and when he saw the people coming out of the city, he pounced upon them and struck them down. While Abimelech and the column that followed him dashed ahead and took up a position at the entrance of the city gate, the other two columns rushed upon all that were in the open and struck them down. Abimelech fought against the city all that day. He captured the city and massacred the people in it; he razed the town and sowed it with salt. When all the citizens of the Tower of Shechem learned of this, they went into the tunnel of the temple of El-berith. When Abimelech was informed that all the citizens of the Tower of Shechem had gathered [there], Abimelech and all the troops he had with him went up on Mount Zalmon. Taking an ax in his hand, Abimelech lopped off a tree limb and lifted it onto his shoulder. Then he said to the troops that accompanied him, “What you saw me do—quick, do the same!” So each of the troops also lopped off a bough; then they marched behind Abimelech and laid them against the tunnel, and set fire to the tunnel over their heads. Thus all the people of the Tower of Shechem also perished, about a thousand men and women. Abimelech proceeded to Thebez; he encamped at Thebez and occupied it. Within the town was a fortified tower; and all the citizens of the town, men and women, took refuge there. They shut themselves in, and went up on the roof of the tower. Abimelech pressed forward to the tower and attacked it. He approached the door of the tower to set it on fire. But a woman dropped an upper millstone on Abimelech’s head and cracked his skull. He immediately cried out to his attendant, his arms-bearer, “Draw your dagger and finish me off, that they may not say of me, ‘A woman killed him!’” So his attendant stabbed him, and he died. When the men of Israel saw that Abimelech was dead, everyone went home. Thus God repaid Abimelech for the evil he had done to his father by slaying his seventy brothers; and God likewise repaid the men of Shechem for all their wickedness. And so the curse of Jotham son of Jerubbaal was fulfilled upon them. After Abimelech, Tola son of Puah son of Dodo, a man of Issachar, arose to deliver Israel. He lived at Shamir in the hill country of Ephraim. He led Israel for twenty-three years; then he died and was buried at Shamir. After him arose Jair the Gileadite, and he led Israel for twenty-two years. ( He had thirty sons, who rode on thirty burros and owned thirty boroughs in the region of Gilead; these are called Havvoth-jair to this day.) Then Jair died and was buried at Kamon. The Israelites again did what was offensive to the LORD. They served the Baalim and the Ashtaroth, and the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines; they forsook the LORD and did not serve Him. And the LORD, incensed with Israel, surrendered them to the Philistines and to the Ammonites. That year they battered and shattered the Israelites—for eighteen years—all the Israelites beyond the Jordan, in [what had been] the land of the Amorites in Gilead. The Ammonites also crossed the Jordan to make war on Judah, Benjamin, and the House of Ephraim. Israel was in great distress. Then the Israelites cried out to the LORD, “We stand guilty before You, for we have forsaken our God and served the Baalim.” But the LORD said to the Israelites, “[I have rescued you] from the Egyptians, from the Amorites, from the Ammonites, and from the Philistines. The Sidonians, Amalek, and Maon also oppressed you; and when you cried out to Me, I saved you from them. Yet you have forsaken Me and have served other gods. No, I will not deliver you again. Go cry to the gods you have chosen; let them deliver you in your time of distress!” But the Israelites implored the LORD: “We stand guilty. Do to us as You see fit; only save us this day!” They removed the alien gods from among them and served the LORD; and He could not bear the miseries of Israel. The Ammonites mustered and they encamped in Gilead; and the Israelites massed and they encamped at Mizpah. The troops—the officers of Gilead—said to one another, “Let the man who is the first to fight the Ammonites be chieftain over all the inhabitants of Gilead.” Jephthah the Gileadite was an able warrior, who was the son of a prostitute. Jephthah’s father was Gilead; but Gilead also had sons by his wife, and when the wife’s sons grew up, they drove Jephthah out. They said to him, “You shall have no share in our father’s property, for you are the son of an outsider.” So Jephthah fled from his brothers and settled in the Tob country. Men of low character gathered about Jephthah and went out raiding with him. Some time later, the Ammonites went to war against Israel. And when the Ammonites attacked Israel, the elders of Gilead went to bring Jephthah back from the Tob country. They said to Jephthah, “Come be our chief, so that we can fight the Ammonites.” Jephthah replied to the elders of Gilead, “You are the very people who rejected me and drove me out of my father’s house. How can you come to me now when you are in trouble?” The elders of Gilead said to Jephthah, “Honestly, we have now turned back to you. If you come with us and fight the Ammonites, you shall be our commander over all the inhabitants of Gilead.” Jephthah said to the elders of Gilead, “[Very well,] if you bring me back to fight the Ammonites and the LORD delivers them to me, I am to be your commander.” And the elders of Gilead answered Jepthah, “The LORD Himself shall be witness between us: we will do just as you have said.” Jephthah went with the elders of Gilead, and the people made him their commander and chief. And Jephthah repeated all these terms before the LORD at Mizpah. Jephthah then sent messengers to the king of the Ammonites, saying, “What have you against me that you have come to make war on my country?” The king of the Ammonites replied to Jephthah’s messengers, “When Israel came from Egypt, they seized the land which is mine, from the Arnon to the Jabbok as far as the Jordan. Now, then, restore it peaceably.” Jephthah again sent messengers to the king of the Ammonites. He said to him, “Thus said Jephthah: Israel did not seize the land of Moab or the land of the Ammonites. When they left Egypt, Israel traveled through the wilderness to the Sea of Reeds and went on to Kadesh. Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country.’ But the king of Edom would not consent. They also sent a mission to the king of Moab, and he refused. So Israel, after staying at Kadesh, traveled on through the wilderness, skirting the land of Edom and the land of Moab. They kept to the east of the land of Moab until they encamped on the other side of the Arnon; and, since Moab ends at the Arnon, they never entered Moabite territory. “Then Israel sent messengers to Sihon king of the Amorites, the king of Heshbon. Israel said to him, ‘Allow us to cross through your country to our homeland.’ But Sihon would not trust Israel to pass through his territory. Sihon mustered all his troops, and they encamped at Jahaz; he engaged Israel in battle. But the LORD, the God of Israel, delivered Sihon and all his troops into Israel’s hands, and they defeated them; and Israel took possession of all the land of the Amorites, the inhabitants of that land. Thus they possessed all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan. “Now, then, the LORD, the God of Israel, dispossessed the Amorites before His people Israel; and should you possess their land? Do you not hold what Chemosh your god gives you to possess? So we will hold on to everything that the LORD our God has given us to possess. “Besides, are you any better than Balak son of Zippor, king of Moab? Did he start a quarrel with Israel or go to war with them? “While Israel has been inhabiting Heshbon and its dependencies, and Aroer and its dependencies, and all the towns along the Arnon for three hundred years, why have you not tried to recover them all this time? I have done you no wrong; yet you are doing me harm and making war on me. May the LORD, who judges, decide today between the Israelites and the Ammonites!” But the king of the Ammonites paid no heed to the message that Jephthah sent him. Then the spirit of the LORD came upon Jephthah. He marched through Gilead and Manasseh, passing Mizpeh of Gilead; and from Mizpeh of Gilead he crossed over [to] the Ammonites. And Jephthah made the following vow to the LORD: “If you deliver the Ammonites into my hands, then whatever comes out of the door of my house to meet me on my safe return from the Ammonites shall be the LORD’s and shall be offered by me as a burnt offering.” Jephthah crossed over to the Ammonites and attacked them, and the LORD delivered them into his hands. He utterly routed them—from Aroer as far as Minnith, twenty towns—all the way to Abel-cheramim. So the Ammonites submitted to the Israelites. When Jephthah arrived at his home in Mizpah, there was his daughter coming out to meet him, with timbrel and dance! She was an only child; he had no other son or daughter. On seeing her, he rent his clothes and said, “Alas, daughter! You have brought me low; you have become my troubler! For I have uttered a vow to the LORD and I cannot retract.” “Father,” she said, “you have uttered a vow to the LORD; do to me as you have vowed, seeing that the LORD has vindicated you against your enemies, the Ammonites.” She further said to her father, “Let this be done for me: let me be for two months, and I will go with my companions and lament upon the hills and there bewail my maidenhood.” “Go,” he replied. He let her go for two months, and she and her companions went and bewailed her maidenhood upon the hills. After two months’ time, she returned to her father, and he did to her as he had vowed. She had never known a man. So it became a custom in Israel for the maidens of Israel to go every year, for four days in the year, and chant dirges for the daughter of Jephthah the Gileadite.

תהילים ל״ה-מ״ב

לְדָוִ֨ד ׀ רִיבָ֣ה יְ֭הוָה אֶת־יְרִיבַ֑י לְ֝חַ֗ם אֶת־לֹֽחֲמָֽי׃ הַחֲזֵ֣ק מָגֵ֣ן וְצִנָּ֑ה וְ֝ק֗וּמָה בְּעֶזְרָתִֽי׃ וְהָ֘רֵ֤ק חֲנִ֣ית וּ֭סְגֹר לִקְרַ֣את רֹדְפָ֑י אֱמֹ֥ר לְ֝נַפְשִׁ֗י יְֽשֻׁעָתֵ֥ךְ אָֽנִי׃ יֵבֹ֣שׁוּ וְיִכָּלְמוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָח֣וֹר וְיַחְפְּר֑וּ חֹ֝שְׁבֵ֗י רָעָתִֽי׃ יִֽהְי֗וּ כְּמֹ֥ץ לִפְנֵי־ר֑וּחַ וּמַלְאַ֖ךְ יְהוָ֣ה דּוֹחֶֽה׃ יְֽהִי־דַרְכָּ֗ם חֹ֥שֶׁךְ וַחֲלַקְלַקּ֑וֹת וּמַלְאַ֥ךְ יְ֝הוָ֗ה רֹדְפָֽם׃ כִּֽי־חִנָּ֣ם טָֽמְנוּ־לִ֭י שַׁ֣חַת רִשְׁתָּ֑ם חִ֝נָּ֗ם חָפְר֥וּ לְנַפְשִֽׁי׃ תְּבוֹאֵ֣הוּ שׁוֹאָה֮ לֹֽא־יֵ֫דָ֥ע וְרִשְׁתּ֣וֹ אֲשֶׁר־טָמַ֣ן תִּלְכְּד֑וֹ בְּ֝שׁוֹאָ֗ה יִפָּל־בָּֽהּ׃ וְ֭נַפְשִׁי תָּגִ֣יל בַּיהוָ֑ה תָּ֝שִׂישׂ בִּישׁוּעָתֽוֹ׃ כָּ֥ל עַצְמוֹתַ֨י ׀ תֹּאמַרְנָה֮ יְהוָ֗ה מִ֥י כָ֫מ֥וֹךָ מַצִּ֣יל עָ֭נִי מֵחָזָ֣ק מִמֶּ֑נּוּ וְעָנִ֥י וְ֝אֶבְי֗וֹן מִגֹּזְלֽוֹ׃ יְ֭קוּמוּן עֵדֵ֣י חָמָ֑ס אֲשֶׁ֥ר לֹא־יָ֝דַ֗עְתִּי יִשְׁאָלֽוּנִי׃ יְשַׁלְּמ֣וּנִי רָ֭עָה תַּ֥חַת טוֹבָ֗ה שְׁכ֣וֹל לְנַפְשִֽׁי׃ וַאֲנִ֤י ׀ בַּחֲלוֹתָ֡ם לְב֬וּשִׁי שָׂ֗ק עִנֵּ֣יתִי בַצּ֣וֹם נַפְשִׁ֑י וּ֝תְפִלָּתִ֗י עַל־חֵיקִ֥י תָשֽׁוּב׃ כְּרֵֽעַ־כְּאָ֣ח לִ֭י הִתְהַלָּ֑כְתִּי כַּאֲבֶל־אֵ֝֗ם קֹדֵ֥ר שַׁחֽוֹתִי׃ וּבְצַלְעִי֮ שָׂמְח֪וּ וְֽנֶאֱ֫סָ֥פוּ נֶאֶסְפ֬וּ עָלַ֣י נֵ֭כִים וְלֹ֣א יָדַ֑עְתִּי קָֽרְע֥וּ וְלֹא־דָֽמּוּ׃ בְּ֭חַנְפֵי לַעֲגֵ֣י מָע֑וֹג חָרֹ֖ק עָלַ֣י שִׁנֵּֽימוֹ׃ אֲדֹנָי֮ כַּמָּ֪ה תִּ֫רְאֶ֥ה הָשִׁ֣יבָה נַ֭פְשִׁי מִשֹּׁאֵיהֶ֑ם מִ֝כְּפִירִ֗ים יְחִידָתִֽי׃ א֭וֹדְךָ בְּקָהָ֣ל רָ֑ב בְּעַ֖ם עָצ֣וּם אֲהַֽלְלֶֽךָּ׃ אַֽל־יִשְׂמְחוּ־לִ֣י אֹיְבַ֣י שֶׁ֑קֶר שֹׂנְאַ֥י חִ֝נָּ֗ם יִקְרְצוּ־עָֽיִן׃ כִּ֤י לֹ֥א שָׁל֗וֹם יְדַ֫בֵּ֥רוּ וְעַ֥ל רִגְעֵי־אֶ֑רֶץ דִּבְרֵ֥י מִ֝רְמוֹת יַחֲשֹׁבֽוּן׃ וַיַּרְחִ֥יבוּ עָלַ֗י פִּ֫יהֶ֥ם אָ֭מְרוּ הֶאָ֣ח ׀ הֶאָ֑ח רָאֲתָ֥ה עֵינֵֽינוּ׃ רָאִ֣יתָה יְ֭הוָה אַֽל־תֶּחֱרַ֑שׁ אֲ֝דֹנָ֗י אֲל־תִּרְחַ֥ק מִמֶּֽנִּי׃ הָעִ֣ירָה וְ֭הָקִיצָה לְמִשְׁפָּטִ֑י אֱלֹהַ֖י וַֽאדֹנָ֣י לְרִיבִֽי׃ שָׁפְטֵ֣נִי כְ֭צִדְקְךָ יְהוָ֥ה אֱלֹהָ֗י וְאַל־יִשְׂמְחוּ־לִֽי׃ אַל־יֹאמְר֣וּ בְ֭לִבָּם הֶאָ֣ח נַפְשֵׁ֑נוּ אַל־יֹ֝אמְר֗וּ בִּֽלַּעֲנֽוּהוּ׃ יֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ ׀ יַחְדָּו֮ שְׂמֵחֵ֪י רָעָ֫תִ֥י יִֽלְבְּשׁוּ־בֹ֥שֶׁת וּכְלִמָּ֑ה הַֽמַּגְדִּילִ֥ים עָלָֽי׃ יָרֹ֣נּוּ וְיִשְׂמְחוּ֮ חֲפֵצֵ֪י צִ֫דְקִ֥י וְיֹאמְר֣וּ תָ֭מִיד יִגְדַּ֣ל יְהוָ֑ה הֶ֝חָפֵ֗ץ שְׁל֣וֹם עַבְדּֽוֹ׃ וּ֭לְשׁוֹנִי תֶּהְגֶּ֣ה צִדְקֶ֑ךָ כָּל־הַ֝יּוֹם תְּהִלָּתֶֽךָ׃ לַמְנַצֵּ֬חַ ׀ לְעֶֽבֶד־יְהוָ֬ה לְדָוִֽד׃ נְאֻֽם־פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבִּ֑י אֵֽין־פַּ֥חַד אֱ֝לֹהִ֗ים לְנֶ֣גֶד עֵינָֽיו׃ כִּֽי־הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו לִמְצֹ֖א עֲוֺנ֣וֹ לִשְׂנֹֽא׃ דִּבְרֵי־פִ֭יו אָ֣וֶן וּמִרְמָ֑ה חָדַ֖ל לְהַשְׂכִּ֣יל לְהֵיטִֽיב׃ אָ֤וֶן ׀ יַחְשֹׁ֗ב עַֽל־מִשְׁכָּ֫ב֥וֹ יִ֭תְיַצֵּב עַל־דֶּ֣רֶךְ לֹא־ט֑וֹב רָ֝֗ע לֹ֣א יִמְאָֽס׃ יְ֭הוָה בְּהַשָּׁמַ֣יִם חַסְדֶּ֑ךָ אֱ֝מֽוּנָתְךָ֗ עַד־שְׁחָקִֽים׃ צִדְקָֽתְךָ֨ ׀ כְּֽהַרְרֵי־אֵ֗ל מִ֭שְׁפָּטֶךָ תְּה֣וֹם רַבָּ֑ה אָ֤דָֽם־וּבְהֵמָ֖ה תוֹשִׁ֣יעַ יְהוָֽה׃ מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱלֹ֫הִ֥ים וּבְנֵ֥י אָדָ֑ם בְּצֵ֥ל כְּ֝נָפֶ֗יךָ יֶחֱסָיֽוּן׃ יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ וְנַ֖חַל עֲדָנֶ֣יךָ תַשְׁקֵֽם׃ כִּֽי־עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים בְּ֝אוֹרְךָ֗ נִרְאֶה־אֽוֹר׃ מְשֹׁ֣ךְ חַ֭סְדְּךָ לְיֹדְעֶ֑יךָ וְ֝צִדְקָֽתְךָ֗ לְיִשְׁרֵי־לֵֽב׃ אַל־תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה וְיַד־רְ֝שָׁעִ֗ים אַל־תְּנִדֵֽנִי׃ שָׁ֣ם נָ֭פְלוּ פֹּ֣עֲלֵי אָ֑וֶן דֹּ֝ח֗וּ וְלֹא־יָ֥כְלוּ קֽוּם׃ לְדָוִ֨ד ׀ אַל־תִּתְחַ֥ר בַּמְּרֵעִ֑ים אַל־תְּ֝קַנֵּ֗א בְּעֹשֵׂ֥י עַוְלָֽה׃ כִּ֣י כֶ֭חָצִיר מְהֵרָ֣ה יִמָּ֑לוּ וּכְיֶ֥רֶק דֶּ֝֗שֶׁא יִבּוֹלֽוּן׃ בְּטַ֣ח בַּֽ֭יהוָה וַעֲשֵׂה־ט֑וֹב שְׁכָן־אֶ֝֗רֶץ וּרְעֵ֥ה אֱמוּנָֽה׃ וְהִתְעַנַּ֥ג עַל־יְהוָ֑ה וְיִֽתֶּן־לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃ גּ֣וֹל עַל־יְהוָ֣ה דַּרְכֶּ֑ךָ וּבְטַ֥ח עָ֝לָ֗יו וְה֣וּא יַעֲשֶֽׂה׃ וְהוֹצִ֣יא כָא֣וֹר צִדְקֶ֑ךָ וּ֝מִשְׁפָּטֶ֗ךָ כַּֽצָּהֳרָֽיִם׃ דּ֤וֹם ׀ לַיהוָה֮ וְהִתְח֪וֹלֵ֫ל ל֥וֹ אַל־תִּ֭תְחַר בְּמַצְלִ֣יחַ דַּרְכּ֑וֹ בְּ֝אִ֗ישׁ עֹשֶׂ֥ה מְזִמּֽוֹת׃ הֶ֣רֶף מֵ֭אַף וַעֲזֹ֣ב חֵמָ֑ה אַל־תִּ֝תְחַ֗ר אַךְ־לְהָרֵֽעַ׃ כִּֽי־מְ֭רֵעִים יִכָּרֵת֑וּן וְקֹוֵ֥י יְ֝הוָ֗ה הֵ֣מָּה יִֽירְשׁוּ־אָֽרֶץ׃ וְע֣וֹד מְ֭עַט וְאֵ֣ין רָשָׁ֑ע וְהִתְבּוֹנַ֖נְתָּ עַל־מְקוֹמ֣וֹ וְאֵינֶֽנּוּ׃ וַעֲנָוִ֥ים יִֽירְשׁוּ־אָ֑רֶץ וְ֝הִתְעַנְּג֗וּ עַל־רֹ֥ב שָׁלֽוֹם׃ זֹמֵ֣ם רָ֭שָׁע לַצַּדִּ֑יק וְחֹרֵ֖ק עָלָ֣יו שִׁנָּֽיו׃ אֲדֹנָ֥י יִשְׂחַק־ל֑וֹ כִּֽי־רָ֝אָ֗ה כִּֽי־יָבֹ֥א יוֹמֽוֹ׃ חֶ֤רֶב ׀ פָּֽתְח֣וּ רְשָׁעִים֮ וְדָרְכ֪וּ קַ֫שְׁתָּ֥ם לְ֭הַפִּיל עָנִ֣י וְאֶבְי֑וֹן לִ֝טְב֗וֹחַ יִשְׁרֵי־דָֽרֶךְ׃ חַ֭רְבָּם תָּב֣וֹא בְלִבָּ֑ם וְ֝קַשְּׁתוֹתָ֗ם תִּשָּׁבַֽרְנָה׃ טוֹב־מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃ כִּ֤י זְרוֹע֣וֹת רְ֭שָׁעִים תִּשָּׁבַ֑רְנָה וְסוֹמֵ֖ךְ צַדִּיקִ֣ים יְהוָֽה׃ יוֹדֵ֣עַ יְ֭הוָה יְמֵ֣י תְמִימִ֑ם וְ֝נַחֲלָתָ֗ם לְעוֹלָ֥ם תִּהְיֶֽה׃ לֹֽא־יֵ֭בֹשׁוּ בְּעֵ֣ת רָעָ֑ה וּבִימֵ֖י רְעָב֣וֹן יִשְׂבָּֽעוּ׃ כִּ֤י רְשָׁעִ֨ים ׀ יֹאבֵ֗דוּ וְאֹיְבֵ֣י יְ֭הוָה כִּיקַ֣ר כָּרִ֑ים כָּל֖וּ בֶעָשָׁ֣ן כָּֽלוּ׃ לֹוֶ֣ה רָ֭שָׁע וְלֹ֣א יְשַׁלֵּ֑ם וְ֝צַדִּ֗יק חוֹנֵ֥ן וְנוֹתֵֽן׃ כִּ֣י מְ֭בֹרָכָיו יִ֣ירְשׁוּ אָ֑רֶץ וּ֝מְקֻלָּלָ֗יו יִכָּרֵֽתוּ׃ מֵ֭יְהוָה מִֽצְעֲדֵי־גֶ֥בֶר כּוֹנָ֗נוּ וְדַרְכּ֥וֹ יֶחְפָּֽץ׃ כִּֽי־יִפֹּ֥ל לֹֽא־יוּטָ֑ל כִּֽי־יְ֝הוָ֗ה סוֹמֵ֥ךְ יָדֽוֹ׃ נַ֤עַר ׀ הָיִ֗יתִי גַּם־זָ֫קַ֥נְתִּי וְֽלֹא־רָ֭אִיתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־לָֽחֶם׃ כָּל־הַ֭יּוֹם חוֹנֵ֣ן וּמַלְוֶ֑ה וְ֝זַרְע֗וֹ לִבְרָכָֽה׃ ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֗וֹב וּשְׁכֹ֥ן לְעוֹלָֽם׃ כִּ֤י יְהוָ֨ה ׀ אֹ֘הֵ֤ב מִשְׁפָּ֗ט וְלֹא־יַעֲזֹ֣ב אֶת־חֲ֭סִידָיו לְעוֹלָ֣ם נִשְׁמָ֑רוּ וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת׃ צַדִּיקִ֥ים יִֽירְשׁוּ־אָ֑רֶץ וְיִשְׁכְּנ֖וּ לָעַ֣ד עָלֶֽיהָ׃ פִּֽי־צַ֭דִּיק יֶהְגֶּ֣ה חָכְמָ֑ה וּ֝לְשׁוֹנ֗וֹ תְּדַבֵּ֥ר מִשְׁפָּֽט׃ תּוֹרַ֣ת אֱלֹהָ֣יו בְּלִבּ֑וֹ לֹ֖א תִמְעַ֣ד אֲשֻׁרָיו׃ צוֹפֶ֣ה רָ֭שָׁע לַצַּדִּ֑יק וּ֝מְבַקֵּ֗שׁ לַהֲמִיתוֹ׃ יְ֭הוָה לֹא־יַעַזְבֶ֣נּוּ בְיָד֑וֹ וְלֹ֥א יַ֝רְשִׁיעֶ֗נּוּ בְּהִשָּׁפְטֽוֹ׃ קַוֵּ֤ה אֶל־יְהוָ֨ה ׀ וּשְׁמֹ֬ר דַּרְכּ֗וֹ וִֽ֭ירוֹמִמְךָ לָרֶ֣שֶׁת אָ֑רֶץ בְּהִכָּרֵ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃ רָ֭אִיתִי רָשָׁ֣ע עָרִ֑יץ וּ֝מִתְעָרֶ֗ה כְּאֶזְרָ֥ח רַעֲנָֽן׃ וַ֭יַּֽעֲבֹר וְהִנֵּ֣ה אֵינֶ֑נּוּ וָֽ֝אֲבַקְשֵׁ֗הוּ וְלֹ֣א נִמְצָֽא׃ שְׁמָר־תָּ֭ם וּרְאֵ֣ה יָשָׁ֑ר כִּֽי־אַחֲרִ֖ית לְאִ֣ישׁ שָׁלֽוֹם׃ וּֽ֭פֹשְׁעִים נִשְׁמְד֣וּ יַחְדָּ֑ו אַחֲרִ֖ית רְשָׁעִ֣ים נִכְרָֽתָה׃ וּתְשׁוּעַ֣ת צַ֭דִּיקִים מֵיְהוָ֑ה מָֽ֝עוּזָּ֗ם בְּעֵ֣ת צָרָֽה׃ וַֽיַּעְזְרֵ֥ם יְהוָ֗ה וַֽיְפַ֫לְּטֵ֥ם יְפַלְּטֵ֣ם מֵ֭רְשָׁעִים וְיוֹשִׁיעֵ֑ם כִּי־חָ֥סוּ בֽוֹ׃ מִזְמ֖וֹר לְדָוִ֣ד לְהַזְכִּֽיר׃ יְֽהוָ֗ה אַל־בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃ כִּֽי־חִ֭צֶּיךָ נִ֣חֲתוּ בִ֑י וַתִּנְחַ֖ת עָלַ֣י יָדֶֽךָ׃ אֵין־מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃ כִּ֣י עֲ֭וֺנֹתַי עָבְר֣וּ רֹאשִׁ֑י כְּמַשָּׂ֥א כָ֝בֵ֗ד יִכְבְּד֥וּ מִמֶּֽנִּי׃ הִבְאִ֣ישׁוּ נָ֭מַקּוּ חַבּוּרֹתָ֑י מִ֝פְּנֵ֗י אִוַּלְתִּֽי׃ נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־מְאֹ֑ד כָּל־הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃ כִּֽי־כְ֭סָלַי מָלְא֣וּ נִקְלֶ֑ה וְאֵ֥ין מְ֝תֹ֗ם בִּבְשָׂרִֽי׃ נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃ אֲ‍ֽדֹנָי נֶגְדְּךָ֥ כָל־תַּאֲוָתִ֑י וְ֝אַנְחָתִ֗י מִמְּךָ֥ לֹא־נִסְתָּֽרָה׃ לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־עֵינַ֥י גַּם־הֵ֝֗ם אֵ֣ין אִתִּֽי׃ אֹֽהֲבַ֨י ׀ וְרֵעַ֗י מִנֶּ֣גֶד נִגְעִ֣י יַעֲמֹ֑דוּ וּ֝קְרוֹבַ֗י מֵרָחֹ֥ק עָמָֽדוּ׃ וַיְנַקְשׁ֤וּ ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־הַיּ֥וֹם יֶהְגּֽוּ׃ וַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־פִּֽיו׃ וָאֱהִ֗י כְּ֭אִישׁ אֲשֶׁ֣ר לֹא־שֹׁמֵ֑עַ וְאֵ֥ין בְּ֝פִ֗יו תּוֹכָחֽוֹת׃ כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי אַתָּ֥ה תַ֝עֲנֶ֗ה אֲדֹנָ֥י אֱלֹהָֽי׃ כִּֽי־אָ֭מַרְתִּי פֶּן־יִשְׂמְחוּ־לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃ כִּֽי־אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃ כִּֽי־עֲוֺנִ֥י אַגִּ֑יד אֶ֝דְאַ֗ג מֵֽחַטָּאתִֽי׃ וְֽ֭אֹיְבַי חַיִּ֣ים עָצֵ֑מוּ וְרַבּ֖וּ שֹׂנְאַ֣י שָֽׁקֶר׃ וּמְשַׁלְּמֵ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה יִ֝שְׂטְנ֗וּנִי תַּ֣חַת רדופי־[רָֽדְפִי־] טֽוֹב׃ אַל־תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־תִּרְחַ֥ק מִמֶּֽנִּי׃ ח֥וּשָׁה לְעֶזְרָתִ֑י אֲ֝דֹנָ֗י תְּשׁוּעָתִֽי׃ לַמְנַצֵּ֥חַ לידיתון [לִֽידוּת֗וּן] מִזְמ֥וֹר לְדָוִֽד׃ אָמַ֗רְתִּי אֶֽשְׁמְרָ֣ה דְרָכַי֮ מֵחֲט֪וֹא בִלְשׁ֫וֹנִ֥י אֶשְׁמְרָ֥ה לְפִ֥י מַחְס֑וֹם בְּעֹ֖ד רָשָׁ֣ע לְנֶגְדִּֽי׃ נֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב וּכְאֵבִ֥י נֶעְכָּֽר׃ חַם־לִבִּ֨י ׀ בְּקִרְבִּ֗י בַּהֲגִיגִ֥י תִבְעַר־אֵ֑שׁ דִּ֝בַּ֗רְתִּי בִּלְשֽׁוֹנִי׃ הוֹדִ֘יעֵ֤נִי יְהוָ֨ה ׀ קִצִּ֗י וּמִדַּ֣ת יָמַ֣י מַה־הִ֑יא אֵ֝דְעָ֗ה מֶה־חָדֵ֥ל אָֽנִי׃ הִנֵּ֤ה טְפָח֨וֹת ׀ נָ֘תַ֤תָּה יָמַ֗י וְחֶלְדִּ֣י כְאַ֣יִן נֶגְדֶּ֑ךָ אַ֥ךְ כָּֽל־הֶ֥בֶל כָּל־אָ֝דָ֗ם נִצָּ֥ב סֶֽלָה׃ אַךְ־בְּצֶ֤לֶם ׀ יִֽתְהַלֶּךְ־אִ֗ישׁ אַךְ־הֶ֥בֶל יֶהֱמָי֑וּן יִ֝צְבֹּ֗ר וְֽלֹא־יֵדַ֥ע מִי־אֹסְפָֽם׃ וְעַתָּ֣ה מַה־קִּוִּ֣יתִי אֲדֹנָ֑י תּ֝וֹחַלְתִּ֗י לְךָ֣ הִֽיא׃ מִכָּל־פְּשָׁעַ֥י הַצִּילֵ֑נִי חֶרְפַּ֥ת נָ֝בָ֗ל אַל־תְּשִׂימֵֽנִי׃ נֶ֭אֱלַמְתִּי לֹ֣א אֶפְתַּח־פִּ֑י כִּ֖י אַתָּ֣ה עָשִֽׂיתָ׃ הָסֵ֣ר מֵעָלַ֣י נִגְעֶ֑ךָ מִתִּגְרַ֥ת יָ֝דְךָ֗ אֲנִ֣י כָלִֽיתִי׃ בְּֽתוֹכָ֘ח֤וֹת עַל־עָוֺ֨ן ׀ יִסַּ֬רְתָּ אִ֗ישׁ וַתֶּ֣מֶס כָּעָ֣שׁ חֲמוּד֑וֹ אַ֤ךְ הֶ֖בֶל כָּל־אָדָ֣ם סֶֽלָה׃ שִֽׁמְעָ֥ה־תְפִלָּתִ֨י ׀ יְהוָ֡ה וְשַׁוְעָתִ֨י ׀ הַאֲזִינָה֮ אֶֽל־דִּמְעָתִ֗י אַֽל־תֶּ֫חֱרַ֥שׁ כִּ֤י גֵ֣ר אָנֹכִ֣י עִמָּ֑ךְ תּ֝וֹשָׁ֗ב כְּכָל־אֲבוֹתָֽי׃ הָשַׁ֣ע מִמֶּ֣נִּי וְאַבְלִ֑יגָה בְּטֶ֖רֶם אֵלֵ֣ךְ וְאֵינֶֽנִּי׃ לַ֝מְנַצֵּ֗חַ לְדָוִ֥ד מִזְמֽוֹר׃ קַוֺּ֣ה קִוִּ֣יתִי יְהוָ֑ה וַיֵּ֥ט אֵ֝לַ֗י וַיִּשְׁמַ֥ע שַׁוְעָתִֽי׃ וַיַּעֲלֵ֤נִי ׀ מִבּ֥וֹר שָׁאוֹן֮ מִטִּ֪יט הַיָּ֫וֵ֥ן וַיָּ֖קֶם עַל־סֶ֥לַע רַגְלַ֗י כּוֹנֵ֥ן אֲשֻׁרָֽי׃ וַיִּתֵּ֬ן בְּפִ֨י ׀ שִׁ֥יר חָדָשׁ֮ תְּהִלָּ֪ה לֵֽאלֹ֫הֵ֥ינוּ יִרְא֣וּ רַבִּ֣ים וְיִירָ֑אוּ וְ֝יִבְטְח֗וּ בַּיהוָֽה׃ אַ֥שְֽׁרֵי הַגֶּ֗בֶר אֲשֶׁר־שָׂ֣ם יְ֭הֹוָה מִבְטַח֑וֹ וְֽלֹא־פָנָ֥ה אֶל־רְ֝הָבִ֗ים וְשָׂטֵ֥י כָזָֽב׃ רַבּ֤וֹת עָשִׂ֨יתָ ׀ אַתָּ֤ה ׀ יְהוָ֣ה אֱלֹהַי֮ נִֽפְלְאֹתֶ֥יךָ וּמַחְשְׁבֹתֶ֗יךָ אֵ֫לֵ֥ינוּ אֵ֤ין ׀ עֲרֹ֬ךְ אֵלֶ֗יךָ אַגִּ֥ידָה וַאֲדַבֵּ֑רָה עָ֝צְמ֗וּ מִסַּפֵּֽר׃ זֶ֤בַח וּמִנְחָ֨ה ׀ לֹֽא־חָפַ֗צְתָּ אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃ אָ֣ז אָ֭מַרְתִּי הִנֵּה־בָ֑אתִי בִּמְגִלַּת־סֵ֝֗פֶר כָּת֥וּב עָלָֽי׃ לַֽעֲשֽׂוֹת־רְצוֹנְךָ֣ אֱלֹהַ֣י חָפָ֑צְתִּי וְ֝ת֥וֹרָתְךָ֗ בְּת֣וֹךְ מֵעָֽי׃ בִּשַּׂ֤רְתִּי צֶ֨דֶק ׀ בְּקָ֘הָ֤ל רָ֗ב הִנֵּ֣ה שְׂ֭פָתַי לֹ֣א אֶכְלָ֑א יְ֝הוָ֗ה אַתָּ֥ה יָדָֽעְתָּ׃ צִדְקָתְךָ֬ לֹא־כִסִּ֨יתִי ׀ בְּת֬וֹךְ לִבִּ֗י אֱמוּנָתְךָ֣ וּתְשׁוּעָתְךָ֣ אָמָ֑רְתִּי לֹא־כִחַ֥דְתִּי חַסְדְּךָ֥ וַ֝אֲמִתְּךָ֗ לְקָהָ֥ל רָֽב׃ אַתָּ֤ה יְהוָ֗ה לֹא־תִכְלָ֣א רַחֲמֶ֣יךָ מִמֶּ֑נִּי חַסְדְּךָ֥ וַ֝אֲמִתְּךָ֗ תָּמִ֥יד יִצְּרֽוּנִי׃ כִּ֤י אָפְפ֥וּ־עָלַ֨י ׀ רָע֡וֹת עַד־אֵ֬ין מִסְפָּ֗ר הִשִּׂיג֣וּנִי עֲ֭וֺנֹתַי וְלֹא־יָכֹ֣לְתִּי לִרְא֑וֹת עָצְמ֥וּ מִשַּֽׂעֲר֥וֹת רֹ֝אשִׁ֗י וְלִבִּ֥י עֲזָבָֽנִי׃ רְצֵ֣ה יְ֭הוָה לְהַצִּילֵ֑נִי יְ֝הוָ֗ה לְעֶזְרָ֥תִי חֽוּשָׁה׃ יֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ ׀ יַחַד֮ מְבַקְשֵׁ֥י נַפְשִׁ֗י לִסְפּ֫וֹתָ֥הּ יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃ יָ֭שֹׁמּוּ עַל־עֵ֣קֶב בָּשְׁתָּ֑ם הָאֹמְרִ֥ים לִ֝֗י הֶ֘אָ֥ח ׀ הֶאָֽח׃ יָ֘שִׂ֤ישׂוּ וְיִשְׂמְח֨וּ ׀ בְּךָ֗ כָּֽל־מְבַ֫קְשֶׁ֥יךָ יֹאמְר֣וּ תָ֭מִיד יִגְדַּ֣ל יְהוָ֑ה אֹֽ֝הֲבֵ֗י תְּשׁוּעָתֶֽךָ׃ וַאֲנִ֤י ׀ עָנִ֣י וְאֶבְיוֹן֮ אֲדֹנָ֪י יַחֲשָׁ֫ב לִ֥י עֶזְרָתִ֣י וּמְפַלְטִ֣י אַ֑תָּה אֱ֝לֹהַ֗י אַל־תְּאַחַֽר׃ לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ אַ֭שְׁרֵי מַשְׂכִּ֣יל אֶל־דָּ֑ל בְּי֥וֹם רָ֝עָ֗ה יְֽמַלְּטֵ֥הוּ יְהוָֽה׃ יְהוָ֤ה ׀ יִשְׁמְרֵ֣הוּ וִֽ֭יחַיֵּהוּ יאשר [וְאֻשַּׁ֣ר] בָּאָ֑רֶץ וְאַֽל־תִּ֝תְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו׃ יְֽהוָ֗ה יִ֭סְעָדֶנּוּ עַל־עֶ֣רֶשׂ דְּוָ֑י כָּל־מִ֝שְׁכָּב֗וֹ הָפַ֥כְתָּ בְחָלְיֽוֹ׃ אֲ‍ֽנִי־אָ֭מַרְתִּי יְהוָ֣ה חָנֵּ֑נִי רְפָאָ֥ה נַ֝פְשִׁ֗י כִּי־חָטָ֥אתִי לָֽךְ׃ אוֹיְבַ֗י יֹאמְר֣וּ רַ֣ע לִ֑י מָתַ֥י יָ֝מ֗וּת וְאָבַ֥ד שְׁמֽוֹ׃ וְאִם־בָּ֤א לִרְא֨וֹת ׀ שָׁ֤וְא יְדַבֵּ֗ר לִבּ֗וֹ יִקְבָּץ־אָ֥וֶן ל֑וֹ יֵצֵ֖א לַח֣וּץ יְדַבֵּֽר׃ יַ֗חַד עָלַ֣י יִ֭תְלַחֲשׁוּ כָּל־שֹׂנְאָ֑י עָלַ֓י ׀ יַחְשְׁב֖וּ רָעָ֣ה לִֽי׃ דְּֽבַר־בְּ֭לִיַּעַל יָצ֣וּק בּ֑וֹ וַאֲשֶׁ֥ר שָׁ֝כַ֗ב לֹא־יוֹסִ֥יף לָקֽוּם׃ גַּם־אִ֤ישׁ שְׁלוֹמִ֨י ׀ אֲשֶׁר־בָּטַ֣חְתִּי ב֭וֹ אוֹכֵ֣ל לַחְמִ֑י הִגְדִּ֖יל עָלַ֣י עָקֵֽב׃ וְאַתָּ֤ה יְהוָ֗ה חָנֵּ֥נִי וַהֲקִימֵ֑נִי וַֽאֲשַׁלְּמָ֥ה לָהֶֽם׃ בְּזֹ֣את יָ֭דַעְתִּי כִּֽי־חָפַ֣צְתָּ בִּ֑י כִּ֤י לֹֽא־יָרִ֖יעַ אֹיְבִ֣י עָלָֽי׃ וַאֲנִ֗י בְּ֭תֻמִּי תָּמַ֣כְתָּ בִּ֑י וַתַּצִּיבֵ֖נִי לְפָנֶ֣יךָ לְעוֹלָֽם׃ בָּ֘ר֤וּךְ יְהוָ֨ה ׀ אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל מֵֽ֭הָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח׃ כְּאַיָּ֗ל תַּעֲרֹ֥ג עַל־אֲפִֽיקֵי־מָ֑יִם כֵּ֤ן נַפְשִׁ֨י תַעֲרֹ֖ג אֵלֶ֣יךָ אֱלֹהִֽים׃ צָמְאָ֬ה נַפְשִׁ֨י ׀ לֵאלֹהִים֮ לְאֵ֪ל חָ֥י מָתַ֥י אָב֑וֹא וְ֝אֵרָאֶ֗ה פְּנֵ֣י אֱלֹהִֽים׃ הָֽיְתָה־לִּ֬י דִמְעָתִ֣י לֶ֭חֶם יוֹמָ֣ם וָלָ֑יְלָה בֶּאֱמֹ֥ר אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃ אֵ֤לֶּה אֶזְכְּרָ֨ה ׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י ׀ נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג׃ מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וַתֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹהִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו׃ אֱ‍ֽלֹהַ֗י עָלַי֮ נַפְשִׁ֪י תִשְׁתּ֫וֹחָ֥ח עַל־כֵּ֗ן אֶ֭זְכָּרְךָ מֵאֶ֣רֶץ יַרְדֵּ֑ן וְ֝חֶרְמוֹנִ֗ים מֵהַ֥ר מִצְעָֽר׃ תְּהֽוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא לְק֣וֹל צִנּוֹרֶ֑יךָ כָּֽל־מִשְׁבָּרֶ֥יךָ וְ֝גַלֶּ֗יךָ עָלַ֥י עָבָֽרוּ׃ יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗וֹ וּ֭בַלַּיְלָה שירה [שִׁיר֣וֹ] עִמִּ֑י תְּ֝פִלָּ֗ה לְאֵ֣ל חַיָּֽי׃ אוֹמְרָ֤ה ׀ לְאֵ֥ל סַלְעִי֮ לָמָ֪ה שְׁכַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּלַ֣חַץ אוֹיֵֽב׃ בְּרֶ֤צַח ׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃ מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וּֽמַה־תֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹהִים כִּי־ע֣וֹד אוֹדֶ֑נּוּ יְשׁוּעֹ֥ת פָּ֝נַ֗י וֵֽאלֹהָֽי׃

Psalms 35-42

Of David. O LORD, strive with my adversaries, give battle to my foes, take up shield and buckler, and come to my defense; ready the spear and javelin against my pursuers; tell me, “I am your deliverance.” Let those who seek my life be frustrated and put to shame; let those who plan to harm me fall back in disgrace. Let them be as chaff in the wind, the LORD’s angel driving them on. Let their path be dark and slippery, with the LORD’s angel in pursuit. For without cause they hid a net to trap me; without cause they dug a pit for me. Let disaster overtake them unawares; let the net they hid catch them; let them fall into it when disaster [strikes]. Then shall I exult in the LORD, rejoice in His deliverance. All my bones shall say, “LORD, who is like You? You save the poor from one stronger than he, the poor and needy from his despoiler.” Malicious witnesses appear who question me about things I do not know. They repay me evil for good, [seeking] my bereavement. Yet, when they were ill, my dress was sackcloth, I kept a fast— may what I prayed for happen to me! I walked about as though it were my friend or my brother; I was bowed with gloom, like one mourning for his mother. But when I stumble, they gleefully gather; wretches gather against me, I know not why; they tear at me without end. With impious, mocking grimace they gnash their teeth at me. O Lord, how long will You look on? Rescue me from their attacks, my precious life, from the lions, that I may praise You in a great congregation, acclaim You in a mighty throng. Let not my treacherous enemies rejoice over me, or those who hate me without reason wink their eyes. For they do not offer amity, but devise fraudulent schemes against harmless folk. They open wide their mouths at me, saying, “Aha, aha, we have seen it!” You have seen it, O LORD; do not hold aloof! O Lord, be not far from me! Wake, rouse Yourself for my cause, for my claim, O my God and my Lord! Take up my cause, O LORD my God, as You are beneficent, and let them not rejoice over me. Let them not think, “Aha, just what we wished!” Let them not say, “We have destroyed him!” May those who rejoice at my misfortune be frustrated and utterly disgraced; may those who vaunt themselves over me be clad in frustration and shame. May those who desire my vindication sing forth joyously; may they always say, “Extolled be the LORD who desires the well-being of His servant,” while my tongue shall recite Your beneficent acts, Your praises all day long. For the leader. Of the servant of the LORD, of David. I know what Transgression says to the wicked; he has no sense of the dread of God, because its speech is seductive to him till his iniquity be found out and he be hated. His words are evil and deceitful; he will not consider doing good. In bed he plots mischief; he is set on a path of no good, he does not reject evil. O LORD, Your faithfulness reaches to heaven; Your steadfastness to the sky; Your beneficence is like the high mountains; Your justice like the great deep; man and beast You deliver, O LORD. How precious is Your faithful care, O God! Mankind shelters in the shadow of Your wings. They feast on the rich fare of Your house; You let them drink at Your refreshing stream. With You is the fountain of life; by Your light do we see light. Bestow Your faithful care on those devoted to You, and Your beneficence on upright men. Let not the foot of the arrogant tread on me, or the hand of the wicked drive me away. There lie the evildoers, fallen, thrust down, unable to rise. Of David. Do not be vexed by evil men; do not be incensed by wrongdoers; for they soon wither like grass, like verdure fade away. Trust in the LORD and do good, abide in the land and remain loyal. Seek the favor of the LORD, and He will grant you the desires of your heart. Leave all to the LORD; trust in Him; He will do it. He will cause your vindication to shine forth like the light, the justice of your case, like the noonday sun. Be patient and wait for the LORD, do not be vexed by the prospering man who carries out his schemes. Give up anger, abandon fury, do not be vexed; it can only do harm. For evil men will be cut off, but those who look to the LORD— they shall inherit the land. A little longer and there will be no wicked man; you will look at where he was— he will be gone. But the lowly shall inherit the land, and delight in abundant well-being. The wicked man schemes against the righteous, and gnashes his teeth at him. The Lord laughs at him, for He knows that his day will come. The wicked draw their swords, bend their bows, to bring down the lowly and needy, to slaughter upright men. Their swords shall pierce their own hearts, and their bows shall be broken. Better the little that the righteous man has than the great abundance of the wicked. For the arms of the wicked shall be broken, but the LORD is the support of the righteous. The LORD is concerned for the needs of the blameless; their portion lasts forever; they shall not come to grief in bad times; in famine, they shall eat their fill. But the wicked shall perish, and the enemies of the LORD shall be consumed, like meadow grass consumed in smoke. The wicked man borrows and does not repay; the righteous is generous and keeps giving. Those blessed by Him shall inherit the land, but those cursed by Him shall be cut off. The steps of a man are made firm by the LORD, when He delights in his way. Though he stumbles, he does not fall down, for the LORD gives him support. I have been young and am now old, but I have never seen a righteous man abandoned, or his children seeking bread. He is always generous, and lends, and his children are held blessed. Shun evil and do good, and you shall abide forever. For the LORD loves what is right, He does not abandon His faithful ones. They are preserved forever, while the children of the wicked will be cut off. The righteous shall inherit the land, and abide forever in it. The mouth of the righteous utters wisdom, and his tongue speaks what is right. The teaching of his God is in his heart; his feet do not slip. The wicked watches for the righteous, seeking to put him to death; the LORD will not abandon him to his power; He will not let him be condemned in judgment. Look to the LORD and keep to His way, and He will raise you high that you may inherit the land; when the wicked are cut off, you shall see it. I saw a wicked man, powerful, well-rooted like a robust native tree. Suddenly he vanished and was gone; I sought him, but he was not to be found. Mark the blameless, note the upright, for there is a future for the man of integrity. But transgressors shall be utterly destroyed, the future of the wicked shall be cut off. The deliverance of the righteous comes from the LORD, their stronghold in time of trouble. The LORD helps them and rescues them, rescues them from the wicked and delivers them, for they seek refuge in Him. A psalm of David. Lehazkir. O LORD, do not punish me in wrath; do not chastise me in fury. For Your arrows have struck me; Your blows have fallen upon me. There is no soundness in my flesh because of Your rage, no wholeness in my bones because of my sin. For my iniquities have overwhelmed me; they are like a heavy burden, more than I can bear. My wounds stink and fester because of my folly. I am all bent and bowed; I walk about in gloom all day long. For my sinews are full of fever; there is no soundness in my flesh. I am all benumbed and crushed; I roar because of the turmoil in my mind. O Lord, You are aware of all my entreaties; my groaning is not hidden from You. My mind reels; my strength fails me; my eyes too have lost their luster. My friends and companions stand back from my affliction; my kinsmen stand far off. Those who seek my life lay traps; those who wish me harm speak malice; they utter deceit all the time. But I am like a deaf man, unhearing, like a dumb man who cannot speak up; I am like one who does not hear, who has no retort on his lips. But I wait for You, O LORD; You will answer, O Lord, my God. For I fear they will rejoice over me; when my foot gives way they will vaunt themselves against me. For I am on the verge of collapse; my pain is always with me. I acknowledge my iniquity; I am fearful over my sin; for my mortal enemies are numerous; my treacherous foes are many. Those who repay evil for good harass me for pursuing good. Do not abandon me, O LORD; my God, be not far from me; hasten to my aid, O Lord, my deliverance. For the leader; for Jeduthun. A psalm of David. I resolved I would watch my step lest I offend by my speech; I would keep my mouth muzzled while the wicked man was in my presence. I was dumb, silent; I was very still while my pain was intense. My mind was in a rage, my thoughts were all aflame; I spoke out: Tell me, O LORD, what my term is, what is the measure of my days; I would know how fleeting my life is. You have made my life just handbreadths long; its span is as nothing in Your sight; no man endures any longer than a breath. Selah. Man walks about as a mere shadow; mere futility is his hustle and bustle, amassing and not knowing who will gather in. What, then, can I count on, O Lord? In You my hope lies. Deliver me from all my transgressions; make me not the butt of the benighted. I am dumb, I do not speak up, for it is Your doing. Take away Your plague from me; I perish from Your blows. You chastise a man in punishment for his sin, consuming like a moth what he treasures. No man is more than a breath.Selah. Hear my prayer, O LORD; give ear to my cry; do not disregard my tears; for like all my forebears I am an alien, resident with You. Look away from me, that I may recover, before I pass away and am gone. For the leader. A psalm of David. I put my hope in the LORD; He inclined toward me, and heeded my cry. He lifted me out of the miry pit, the slimy clay, and set my feet on a rock, steadied my legs. He put a new song into my mouth, a hymn to our God. May many see it and stand in awe, and trust in the LORD. Happy is the man who makes the LORD his trust, who turns not to the arrogant or to followers of falsehood. You, O LORD my God, have done many things; the wonders You have devised for us cannot be set out before You; I would rehearse the tale of them, but they are more than can be told. You gave me to understand that You do not desire sacrifice and meal offering; You do not ask for burnt offering and sin offering. Then I said, “See, I will bring a scroll recounting what befell me.” To do what pleases You, my God, is my desire; Your teaching is in my inmost parts. I proclaimed [Your] righteousness in a great congregation; see, I did not withhold my words; O LORD, You must know it. I did not keep Your beneficence to myself; I declared Your faithful deliverance; I did not fail to speak of Your steadfast love in a great congregation. O LORD, You will not withhold from me Your compassion; Your steadfast love will protect me always. For misfortunes without number envelop me; my iniquities have caught up with me; I cannot see; they are more than the hairs of my head; I am at my wits’ end. O favor me, LORD, and save me; O LORD, hasten to my aid. Let those who seek to destroy my life be frustrated and disgraced; let those who wish me harm fall back in shame. Let those who say “Aha! Aha!” over me be desolate because of their frustration. But let all who seek You be glad and rejoice in You; let those who are eager for Your deliverance always say, “Extolled be the LORD!” But I am poor and needy; may the Lord devise [deliverance] for me. You are my help and my rescuer; my God, do not delay. For the leader. A psalm of David. Happy is he who is thoughtful of the wretched; in bad times may the LORD keep him from harm. May the LORD guard him and preserve him; and may he be thought happy in the land. Do not subject him to the will of his enemies. The LORD will sustain him on his sickbed; You shall wholly transform his bed of suffering. I said, “O LORD, have mercy on me, heal me, for I have sinned against You.” My enemies speak evilly of me, “When will he die and his name perish?” If one comes to visit, he speaks falsely; his mind stores up evil thoughts; once outside, he speaks them. All my enemies whisper together against me, imagining the worst for me. “Something baneful has settled in him; he’ll not rise from his bed again.” My ally in whom I trusted, even he who shares my bread, has been utterly false to me. But You, O LORD, have mercy on me; let me rise again and repay them. Then shall I know that You are pleased with me: when my enemy cannot shout in triumph over me. You will support me because of my integrity, and let me abide in Your presence forever. Blessed is the LORD, God of Israel, from eternity to eternity. Amen and Amen. For the leader. A maskil of the Korahites. Like a hind crying for water, my soul cries for You, O God; my soul thirsts for God, the living God; O when will I come to appear before God! My tears have been my food day and night; I am ever taunted with, “Where is your God?” When I think of this, I pour out my soul: how I walked with the crowd, moved with them, the festive throng, to the House of God with joyous shouts of praise. Why so downcast, my soul, why disquieted within me? Have hope in God; I will yet praise Him for His saving presence. O my God, my soul is downcast; therefore I think of You in this land of Jordan and Hermon, in Mount Mizar, where deep calls to deep in the roar of Your cataracts; all Your breakers and billows have swept over me. By day may the LORD vouchsafe His faithful care, so that at night a song to Him may be with me, a prayer to the God of my life. I say to God, my rock, “Why have You forgotten me, why must I walk in gloom, oppressed by my enemy?” Crushing my bones, my foes revile me, taunting me always with, “Where is your God?” Why so downcast, my soul, why disquieted within me? Have hope in God; I will yet praise Him, my ever-present help, my God.

משנה פאה א׳-ח׳

אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר. הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה. אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם: אֵין פּוֹחֲתִין לַפֵּאָה מִשִּׁשִּׁים, וְאַף עַל פִּי שֶׁאָמְרוּ אֵין לַפֵּאָה שִׁעוּר. הַכֹּל לְפִי גֹדֶל הַשָּׂדֶה, וּלְפִי רֹב הָעֲנִיִּים, וּלְפִי רֹב הָעֲנָוָה: נוֹתְנִין פֵּאָה מִתְּחִלַּת הַשָּׂדֶה וּמֵאֶמְצָעָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, וּבִלְבַד שֶׁיִּתֵּן בַּסּוֹף כַּשִּׁעוּר. רַבִּי יְהוּדָה אוֹמֵר, אִם שִׁיֵּר קֶלַח אֶחָד, סוֹמֵךְ לוֹ מִשּׁוּם פֵּאָה. וְאִם לָאו, אֵינוֹ נוֹתֵן אֶלָּא מִשּׁוּם הֶפְקֵר: כְּלָל אָמְרוּ בַּפֵּאָה. כָּל שֶׁהוּא אֹכֶל, וְנִשְׁמָר, וְגִדּוּלָיו מִן הָאָרֶץ, וּלְקִיטָתוֹ כְאַחַת, וּמַכְנִיסוֹ לְקִיּוּם, חַיָּב בַּפֵּאָה. וְהַתְּבוּאָה וְהַקִּטְנִיּוֹת בַּכְּלָל הַזֶּה: וּבָאִילָן, הָאוֹג וְהֶחָרוּבִין וְהָאֱגוֹזִים וְהַשְּׁקֵדִים וְהַגְּפָנִים וְהָרִמּוֹנִים וְהַזֵּיתִים וְהַתְּמָרִים, חַיָּבִין בַּפֵּאָה: לְעוֹלָם הוּא נוֹתֵן מִשּׁוּם פֵּאָה וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹתֵן מִשּׁוּם הֶפְקֵר וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וּמַאֲכִיל לַבְּהֵמָה וְלַחַיָּה וְלָעוֹפוֹת וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹטֵל מִן הַגֹּרֶן וְזוֹרֵעַ וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ, דִּבְרֵי רַבִּי עֲקִיבָא. כֹּהֵן וְלֵוִי שֶׁלָּקְחוּ אֶת הַגֹּרֶן, הַמַּעַשְׂרוֹת שֶׁלָּהֶם, עַד שֶׁיְּמָרֵחַ. הַמַּקְדִּישׁ וּפוֹדֶה, חַיָּב בְּמַעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ הַגִּזְבָּר: וְאֵלּוּ מַפְסִיקִין לַפֵּאָה. הַנַּחַל, וְהַשְּׁלוּלִית, וְדֶרֶךְ הַיָּחִיד, וְדֶרֶךְ הָרַבִּים, וּשְׁבִיל הָרַבִּים, וּשְׁבִיל הַיָּחִיד הַקָּבוּעַ בִּימוֹת הַחַמָּה וּבִימוֹת הַגְּשָׁמִים, וְהַבּוּר, וְהַנִּיר, וְזֶרַע אַחֵר. וְהַקּוֹצֵר לְשַׁחַת מַפְסִיק, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מַפְסִיק, אֶלָּא אִם כֵּן חָרָשׁ: אַמַּת הַמַּיִם שֶׁאֵינָהּ יְכוֹלָה לְהִקָּצֵר כְּאַחַת, רַבִּי יְהוּדָה אוֹמֵר, מַפְסֶקֶת. וְכֹל הֶהָרִים אֲשֶׁר בַּמַּעְדֵּר יֵעָדֵרוּן, אַף עַל פִּי שֶׁאֵין הַבָּקָר יָכוֹל לַעֲבֹר בְּכֵלָיו, הוּא נוֹתֵן פֵּאָה לַכֹּל: הַכֹּל מַפְסִיק לַזְּרָעִים, וְאֵינוֹ מַפְסִיק לָאִילָן אֶלָּא גָדֵר. וְאִם הָיָה שֵׂעָר כּוֹתֵשׁ, אֵינוֹ מַפְסִיק, אֶלָּא נוֹתֵן פֵּאָה לַכֹּל: וְלֶחָרוּבִין, כָּל הָרוֹאִין זֶה אֶת זֶה. אָמַר רַבָּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא, נוֹתְנִין פֵּאָה אַחַת לַזֵּיתִים שֶׁהָיוּ לָהֶם בְּכָל רוּחַ, וְלֶחָרוּבִין, כָּל הָרוֹאִין זֶה אֶת זֶה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר מִשְּׁמוֹ, אַף לֶחָרוּבִין שֶׁהָיוּ לָהֶם בְּכָל הָעִיר: הַזּוֹרֵעַ אֶת שָׂדֵהוּ מִין אֶחָד, אַף עַל פִּי שֶׁהוּא עוֹשֵׂהוּ שְׁתֵּי גְרָנוֹת, נוֹתֵן פֵּאָה אַחַת. זְרָעָהּ שְׁנֵי מִינִין, אַף עַל פִּי שֶׁעֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן שְׁתֵּי פֵאוֹת. הַזּוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: שָׂדֶה שֶׁקְּצָרוּהָ כּוּתִים, קְצָרוּהָ לִסְטִים, קִרְסְמוּהָ נְמָלִים, שְׁבָרַתָּהּ הָרוּחַ אוֹ בְהֵמָה, פְּטוּרָה. קָצַר חֶצְיָהּ וְקָצְרוּ לִסְטִים חֶצְיָהּ, פְּטוּרָה, שֶׁחוֹבַת הַפֵּאָה בַּקָּמָה: קְצָרוּהָ לִסְטִים חֶצְיָהּ וְקָצַר הוּא חֶצְיָהּ, נוֹתֵן פֵּאָה מִמַּה שֶּׁקָּצָר. קָצַר חֶצְיָהּ וּמָכַר חֶצְיָהּ, הַלּוֹקֵחַ נוֹתֵן פֵּאָה לַכֹּל. קָצַר חֶצְיָהּ וְהִקְדִּישׁ חֶצְיָהּ, הַפּוֹדֶה מִיַּד הַגִּזְבָּר, הוּא נוֹתֵן פֵּאָה לַכֹּל: מַלְבְּנוֹת הַתְּבוּאָה שֶׁבֵּין הַזֵּיתִים, בֵּית שַׁמַּאי אוֹמְרִים, פֵּאָה מִכָּל אַחַת וְאֶחָת. בֵּית הִלֵּל אוֹמְרִים, מֵאֶחָד עַל הַכֹּל. וּמוֹדִים, שֶׁאִם הָיוּ רָאשֵׁי שׁוּרוֹת מְעֹרָבִין, שֶׁהוּא נוֹתֵן פֵּאָה מֵאֶחָד עַל הַכֹּל: הַמְנַמֵּר אֶת שָׂדֵהוּ וְשִׁיֵּר קְלָחִים לַחִים, רַבִּי עֲקִיבָא אוֹמֵר, נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד. וַחֲכָמִים אוֹמְרִים, מֵאֶחָד עַל הַכֹּל. וּמוֹדִים חֲכָמִים לְרַבִּי עֲקִיבָא בְּזוֹרֵעַ שֶׁבֶת אוֹ חַרְדָּל בִּשְׁלשָׁה מְקוֹמוֹת, שֶׁהוּא נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד: הַמַּחֲלִיק בְּצָלִים לַחִים לַשּׁוּק וּמְקַיֵּם יְבֵשִׁים לַגֹּרֶן, נוֹתֵן פֵּאָה לָאֵלּוּ לְעַצְמָן וְלָאֵלּוּ לְעַצְמָן. וְכֵן בַּאֲפוּנִין, וְכֵן בַּכֶּרֶם. הַמֵּדֵל, נוֹתֵן מִן הַמְשֹׁאָר עַל מַה שֶּׁשִּׁיֵּר. וְהַמַּחֲלִיק מֵאַחַת יַד, נוֹתֵן מִן הַמְשֹׁאָר עַל הַכֹּל: הָאִמָּהוֹת שֶׁל בְּצָלִים חַיָּבוֹת בְּפֵאָה, וְרַבִּי יוֹסֵי פּוֹטֵר. מַלְבְּנוֹת הַבְּצָלִים שֶׁבֵּין הַיָּרָק, רַבִּי יוֹסֵי אוֹמֵר, פֵּאָה מִכָּל אַחַת וְאֶחָת. וַחֲכָמִים אוֹמְרִים, מֵאַחַת עַל הַכֹּל: הָאַחִין שֶׁחָלְקוּ, נוֹתְנִין שְׁתֵּי פֵאוֹת. חָזְרוּ וְנִשְׁתַּתְּפוּ, נוֹתְנִין פֵּאָה אַחַת. שְׁנַיִם שֶׁלָּקְחוּ אֶת הָאִילָן, נוֹתְנִין פֵּאָה אַחַת. לָקַח זֶה צְפוֹנוֹ וְזֶה דְרוֹמוֹ, זֶה נוֹתֵן פֵּאָה לְעַצְמוֹ, וְזֶה נוֹתֵן פֵּאָה לְעַצְמוֹ. הַמּוֹכֵר קִלְחֵי אִילָן בְּתוֹךְ שָׂדֵהוּ, נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁלֹּא שִׁיֵּר בַּעַל הַשָּׂדֶה. אֲבָל אִם שִׁיֵּר בַּעַל הַשָּׂדֶה, הוּא נוֹתֵן פֵּאָה לַכֹּל: רַבִּי אֱלִיעֶזֶר אוֹמֵר, קַרְקַע בֵּית רֹבַע, חַיֶּבֶת בַּפֵּאָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הָעוֹשָׂה סָאתַיִם. רַבִּי טַרְפוֹן אוֹמֵר, שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים. רַבִּי יְהוּדָה בֶן בְּתֵירָה אוֹמֵר, כְּדֵי לִקְצֹר וְלִשְׁנוֹת. וַהֲלָכָה כִּדְבָרָיו. רַבִּי עֲקִיבָא אוֹמֵר, קַרְקַע כָּל שֶׁהוּא, חַיֶּבֶת בַּפֵּאָה, וּבַבִּכּוּרִים, וְלִכְתֹּב עָלָיו פְּרוֹזְבּוּל, וְלִקְנוֹת עִמּוֹ נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה: הַכּוֹתֵב נְכָסָיו שְׁכִיב מְרַע, שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ מַתָּנָה. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ מַתָּנָה. הַכּוֹתֵב נְכָסָיו לְבָנָיו, וְכָתַב לְאִשְׁתּוֹ קַרְקַע כָּל שֶׁהוּא, אִבְּדָה כְתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אִם קִבְּלָה עָלֶיהָ, אַף עַל פִּי שֶׁלֹּא כָתַב לָהּ, אִבְּדָה כְתֻבָּתָהּ: הַכּוֹתֵב נְכָסָיו לְעַבְדּוֹ, יָצָא בֶן חוֹרִין. שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, לֹא יָצָא בֶן חוֹרִין. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הוּא בֶן חוֹרִין, עַד שֶׁיֹּאמַר הֲרֵי כָל נְכָסַי נְתוּנִין לְאִישׁ פְּלוֹנִי עַבְדִּי חוּץ מֵאֶחָד מֵרִבּוֹא שֶׁבָּהֶן: הַפֵּאָה נִתֶּנֶת בִּמְחֻבָּר לַקַּרְקָע. בְּדָלִית וּבְדֶקֶל, בַּעַל הַבַּיִת מוֹרִיד וּמְחַלֵּק לָעֲנִיִּים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף בַּחֲלִיקֵי אֱגוֹזִים. אֲפִלּוּ תִשְׁעִים וְתִשְׁעָה אוֹמְרִים לְחַלֵּק וְאֶחָד אוֹמֵר לָבוֹז, לָזֶה שׁוֹמְעִין, שֶׁאָמַר כַּהֲלָכָה: בְּדָלִית וּבְדֶקֶל אֵינוֹ כֵן, אֲפִלּוּ תִשְׁעִים וְתִשְׁעָה אוֹמְרִים לָבוֹז וְאֶחָד אוֹמֵר לְחַלֵּק, לָזֶה שׁוֹמְעִין, שֶׁאָמַר כַּהֲלָכָה: נָטַל מִקְצָת פֵּאָה וּזְרָקָהּ עַל הַשְּׁאָר, אֵין לוֹ בָהּ כְּלוּם. נָפַל לוֹ עָלֶיהָ, וּפֵרֵשׂ טַלִּיתוֹ עָלֶיהָ, מַעֲבִירִין אוֹתָהּ הֵימֶנּוּ. וְכֵן בְּלֶקֶט, וְכֵן בְּעֹמֶר הַשִּׁכְחָה: פֵּאָה אֵין קוֹצְרִין אוֹתָהּ בְּמַגָּלוֹת, וְאֵין עוֹקְרִין אוֹתָהּ בְּקַרְדֻּמּוֹת, כְּדֵי שֶׁלֹּא יַכּוּ אִישׁ אֶת רֵעֵהוּ: שָׁלשׁ אַבְעָיוֹת בַּיּוֹם, בַּשַּׁחַר וּבַחֲצוֹת וּבַמִּנְחָה. רַבָּן גַּמְלִיאֵל אוֹמֵר, לֹא אָמְרוּ אֶלָּא כְּדֵי שֶׁלֹּא יִפְחֲתוּ. רַבִּי עֲקִיבָא אוֹמֵר, לֹא אָמְרוּ אֶלָּא כְּדֵי שֶׁלֹּא יוֹסִיפוּ. שֶׁל בֵּית נָמֵר הָיוּ מְלַקְּטִין עַל הַחֶבֶל, וְנוֹתְנִים פֵּאָה מִכָּל אֻמָּן וְאֻמָּן: עוֹבֵד כּוֹכָבִים שֶׁקָּצַר אֶת שָׂדֵהוּ וְאַחַר כָּךְ נִתְגַּיֵּר, פָּטוּר מִן הַלֶּקֶט וּמִן הַשִּׁכְחָה וּמִן הַפֵּאָה. רַבִּי יְהוּדָה מְחַיֵּב בְּשִׁכְחָה, שֶׁאֵין הַשִּׁכְחָה אֶלָּא בִשְׁעַת הָעִמּוּר: הִקְדִּישׁ קָמָה וּפָדָה קָמָה, חַיָּב. עֳמָרִין וּפָדָה עֳמָרִין, חַיָּב. קָמָה וּפָדָה עֳמָרִין, פְּטוּרָה, שֶׁבִּשְׁעַת חוֹבָתָהּ הָיְתָה פְטוּרָה: כַּיּוֹצֵא בוֹ, הַמַּקְדִּישׁ פֵּרוֹתָיו עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. מִשֶּׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. הִקְדִּישָׁן עַד שֶׁלֹּא נִגְמְרוּ וּגְמָרָן הַגִּזְבָּר, וְאַחַר כָּךְ פְּדָאָן, פְּטוּרִים, שֶׁבִּשְׁעַת חוֹבָתָן הָיוּ פְטוּרִים: מִי שֶׁלָּקַט אֶת הַפֵּאָה וְאָמַר הֲרֵי זוֹ לְאִישׁ פְּלוֹנִי עָנִי, רַבִּי אֱלִיעֶזֶר אוֹמֵר, זָכָה לוֹ. וַחֲכָמִים אוֹמְרִים, יִתְּנֶנָּה לֶעָנִי שֶׁנִּמְצָא רִאשׁוֹן. הַלֶּקֶט וְהַשִּׁכְחָה וְהַפֵּאָה שֶׁל עוֹבֵד כּוֹכָבִים חַיָּב בְּמַעַשְׂרוֹת, אֶלָּא אִם כֵּן הִפְקִיר: אֵיזֶהוּ לֶקֶט, הַנּוֹשֵׁר בִּשְׁעַת הַקְּצִירָה. הָיָה קוֹצֵר, קָצַר מְלֹא יָדוֹ, תָּלַשׁ מְלֹא קֻמְצוֹ, הִכָּהוּ קוֹץ וְנָפַל מִיָּדוֹ לָאָרֶץ, הֲרֵי הוּא שֶׁל בַּעַל הַבָּיִת. תּוֹךְ הַיָּד וְתוֹךְ הַמַּגָּל, לָעֲנִיִּים. אַחַר הַיָּד וְאַחַר הַמַּגָּל, לְבַעַל הַבָּיִת. רֹאשׁ הַיָּד וְרֹאשׁ הַמַּגָּל, רַבִּי יִשְׁמָעֵאל אוֹמֵר, לָעֲנִיִּים. רַבִּי עֲקִיבָא אוֹמֵר, לְבַעַל הַבָּיִת: חוֹרֵי הַנְּמָלִים שֶׁבְּתוֹךְ הַקָּמָה, הֲרֵי הֵן שֶׁל בַּעַל הַבָּיִת. שֶׁלְּאַחַר הַקּוֹצְרִים, הָעֶלְיוֹנִים לָעֲנִיִּים, וְהַתַּחְתּוֹנִים שֶׁל בַּעַל הַבָּיִת. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל לָעֲנִיִּים, שֶׁסְּפֵק לֶקֶט, לֶקֶט: גָּדִישׁ שֶׁלֹּא לֻקַּט תַּחְתָּיו, כָּל הַנּוֹגֵעַ בָּאָרֶץ הֲרֵי הוּא שֶׁל עֲנִיִּים. הָרוּחַ שֶׁפִּזְּרָה אֶת הָעֳמָרִים, אוֹמְדִים אוֹתָהּ כַּמָּה לֶקֶט הִיא רְאוּיָה לַעֲשׂוֹת, וְנוֹתֵן לָעֲנִיִּים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָעֲנִיִּים בִּכְדֵי נְפִילָה: שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, אִם נִקְצְרָה עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. שִׁבֹּלֶת שֶׁל לֶקֶט שֶׁנִּתְעָרְבָה בַגָּדִישׁ, מְעַשֵּׂר שִׁבֹּלֶת אַחַת וְנוֹתֵן לוֹ. אָמַר רַבִּי אֱלִיעֶזֶר, וְכִי הֵיאַךְ הֶעָנִי הַזֶּה מַחֲלִיף דָּבָר שֶׁלֹּא בָא בִרְשׁוּתוֹ. אֶלָּא מְזַכֶּה אֶת הֶעָנִי בְּכָל הַגָּדִישׁ, וּמְעַשֵּׂר שִׁבֹּלֶת אַחַת וְנוֹתֵן לוֹ: אֵין מְגַלְגְּלִין בְּטוֹפֵחַ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים מַתִּירִין, מִפְּנֵי שֶׁאֶפְשָׁר: בַּעַל הַבַּיִת שֶׁהָיָה עוֹבֵר מִמָּקוֹם לְמָקוֹם, וְצָרִיךְ לִטֹּל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי, יִטֹּל, וּכְשֶׁיַּחֲזֹר לְבֵיתוֹ יְשַׁלֵּם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עָנִי הָיָה בְּאוֹתָהּ שָׁעָה: הַמַּחֲלִיף עִם הָעֲנִיִּים, בְּשֶׁלּוֹ פָּטוּר, וּבְשֶׁל עֲנִיִּים חַיָּב. שְׁנַיִם שֶׁקִּבְּלוּ אֶת הַשָּׂדֶה בַּאֲרִיסוּת, זֶה נוֹתֵן לָזֶה חֶלְקוֹ מַעְשַׂר עָנִי, וְזֶה נוֹתֵן לָזֶה חֶלְקוֹ מַעְשַׂר עָנִי. הַמְקַבֵּל שָׂדֶה לִקְצֹר, אָסוּר בְּלֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁקִּבֵּל מִמֶּנּוּ לְמֶחֱצָה, לִשְׁלִישׁ וְלִרְבִיעַ. אֲבָל אִם אָמַר לוֹ שְׁלִישׁ מַה שֶּׁאַתָּה קוֹצֵר שֶׁלָּךְ, מֻתָּר בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵאָה, וְאָסוּר בְּמַעְשַׂר עָנִי: הַמּוֹכֵר אֶת שָׂדֵהוּ, הַמּוֹכֵר מֻתָּר וְהַלּוֹקֵחַ אָסוּר. לֹא יִשְׂכֹּר אָדָם אֶת הַפּוֹעֲלִים עַל מְנָת שֶׁיְּלַקֵּט בְּנוֹ אַחֲרָיו. מִי שֶׁאֵינוֹ מַנִּיחַ אֶת הָעֲנִיִּים לִלְקֹט, אוֹ שֶׁהוּא מַנִּיחַ אֶת אֶחָד וְאֶחָד לֹא, אוֹ שֶׁהוּא מְסַיֵּעַ אֶת אֶחָד מֵהֶן, הֲרֵי זֶה גּוֹזֵל אֶת הָעֲנִיִּים. עַל זֶה נֶאֱמַר (משלי כב) אַל תַּסֵּג גְּבוּל עוֹלִים: הָעֹמֶר שֶׁשְּׁכָחוּהוּ פוֹעֲלִים וְלֹא שְׁכָחוֹ בַעַל הַבַּיִת, שְׁכָחוֹ בַעַל הַבַּיִת וְלֹא שְׁכָחוּהוּ פוֹעֲלִים, עָמְדוּ עֲנִיִּים בְּפָנָיו אוֹ שֶׁחִפּוּהוּ בְקַשׁ, הֲרֵי זֶה אֵינוֹ שִׁכְחָה: הַמְעַמֵּר לְכֹבָעוֹת וּלְכֻמְסָאוֹת, לַחֲרָרָה וְלָעֳמָרִים, אֵין לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, יֶשׁ לוֹ שִׁכְחָה. הַמְעַמֵּר לַגָּדִישׁ, יֶשׁ לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, אֵין לוֹ שִׁכְחָה. זֶה הַכְּלָל, כָּל הַמְעַמֵּר לְמָקוֹם שֶׁהוּא גְמָר מְלָאכָה, יֶשׁ לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, אֵין לוֹ שִׁכְחָה. לְמָקוֹם שֶׁאֵינוֹ גְמַר מְלָאכָה, אֵין לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, יֶשׁ לוֹ שִׁכְחָה: בֵּית שַׁמַּאי אוֹמְרִים, הֶבְקֵר לָעֲנִיִּים, הֶבְקֵר. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶפְקֵר, עַד שֶׁיֻּפְקַר אַף לָעֲשִׁירִים, כַּשְּׁמִטָּה. כָּל עָמְרֵי הַשָּׂדֶה שֶׁל קַב קַב וְאֶחָד שֶׁל אַרְבַּעַת קַבִּין וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: הָעֹמֶר שֶׁהוּא סָמוּךְ לַגָּפָה וְלַגָּדִישׁ, לַבָּקָר וְלַכֵּלִים, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: רָאשֵׁי שׁוּרוֹת, הָעֹמֶר שֶׁכְּנֶגְדּוֹ מוֹכִיחַ. הָעֹמֶר שֶׁהֶחֱזִיק בּוֹ לְהוֹלִיכוֹ אֶל הָעִיר, וּשְׁכָחוֹ, מוֹדִים שֶׁאֵינוֹ שִׁכְחָה: וְאֵלּוּ הֵן רָאשֵׁי שׁוּרוֹת. שְׁנַיִם שֶׁהִתְחִילוּ מֵאֶמְצַע הַשּׁוּרָה, זֶה פָּנָיו לַצָּפוֹן וְזֶה פָּנָיו לַדָּרוֹם, וְשָׁכְחוּ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם, אֶת שֶׁלִּפְנֵיהֶם שִׁכְחָה, וְאֶת שֶׁלְּאַחֲרֵיהֶם אֵינוֹ שִׁכְחָה. יָחִיד שֶׁהִתְחִיל מֵרֹאשׁ הַשּׁוּרָה, וְשָׁכַח לְפָנָיו וּלְאַחֲרָיו, שֶׁלְּפָנָיו אֵינוֹ שִׁכְחָה, וְשֶׁלְּאַחֲרָיו שִׁכְחָה, מִפְּנֵי שֶׁהוּא בְּבַל תָּשׁוּב (דברים כד). זֶה הַכְּלָל, כָּל שֶׁהוּא בְּבַל תָּשׁוּב, שִׁכְחָה. וְשֶׁאֵינוֹ בְּבַל תָּשׁוּב, אֵינוֹ שִׁכְחָה: שְׁנֵי עֳמָרִים, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי צִבּוּרֵי זֵיתִים וְחָרוּבִין, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי הוּצְנֵי פִשְׁתָּן, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי גַרְגְּרִים, פֶּרֶט, וּשְׁלשָׁה אֵינָן פֶּרֶט. שְׁנֵי שִׁבֳּלִים, לֶקֶט, וּשְׁלֹשָׁה אֵינָן לֶקֶט. אֵלּוּ כְּדִבְרֵי בֵית הִלֵּל. וְעַל כֻּלָּן בֵּית שַׁמַּאי אוֹמְרִים, שְׁלשָׁה, לָעֲנִיִּים, וְאַרְבָּעָה, לְבַעַל הַבָּיִת: הָעֹמֶר שֶׁיֶּשׁ בּוֹ סָאתַיִם, וּשְׁכָחוֹ, אֵינוֹ שִׁכְחָה. שְׁנֵי עֳמָרִים וּבָהֶם סָאתַיִם, רַבָּן גַּמְלִיאֵל אוֹמֵר, לְבַעַל הַבָּיִת. וַחֲכָמִים אוֹמְרִים, לָעֲנִיִּים. אָמַר רַבָּן גַּמְלִיאֵל, וְכִי מֵרֹב הָעֳמָרִים יֻפֵּי כֹחַ שֶׁל בַּעַל הַבַּיִת אוֹ הוּרַע כֹּחוֹ. אָמְרוּ לוֹ, יֻפֵּי כֹחוֹ. אָמַר לָהֶם, וּמָה אִם בִּזְמַן שֶׁהוּא עֹמֶר אֶחָד וּבוֹ סָאתַיִם וּשְׁכָחוֹ, אֵינוֹ שִׁכְחָה, שְׁנֵי עֳמָרִים וּבָהֶם סָאתַיִם, אֵינוֹ דִין שֶׁלֹּא יְהֵא שִׁכְחָה. אָמְרוּ לוֹ, לֹא, אִם אָמַרְתָּ בְּעֹמֶר אֶחָד שֶׁהוּא כְגָדִישׁ, תֹּאמַר בִּשְׁנֵי עֳמָרִים שֶׁהֵן כִּכְרִיכוֹת: קָמָה שֶׁיֶּשׁ בָּהּ סָאתַיִם, וּשְׁכָחָהּ, אֵינָהּ שִׁכְחָה. אֵין בָּהּ סָאתַיִם, אֲבָל הִיא רְאוּיָה לַעֲשׂוֹת סָאתַיִם, אֲפִלּוּ הִיא שֶׁל טוֹפֵחַ, רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא עֲנָוָה שֶׁל שְׂעוֹרִים: הַקָּמָה מַצֶּלֶת אֶת הָעֹמֶר וְאֶת הַקָּמָה. הָעֹמֶר אֵינוֹ מַצִּיל לֹא אֶת הָעֹמֶר וְלֹא אֶת הַקָּמָה. אֵיזוֹ הִיא קָמָה שֶׁהִיא מַצֶּלֶת אֶת הָעֹמֶר, כָּל שֶׁאֵינָהּ שִׁכְחָה אֲפִלּוּ קֶלַח אֶחָד: סְאָה תְבוּאָה עֲקוּרָה וּסְאָה שֶׁאֵינָהּ עֲקוּרָה, וְכֵן בָּאִילָן, וְהַשּׁוּם וְהַבְּצָלִים, אֵינָן מִצְטָרְפִין לְסָאתַיִם, אֶלָּא שֶׁל עֲנִיִּים הֵם. רַבִּי יוֹסֵי אוֹמֵר, אִם בָּאת רְשׁוּת הֶעָנִי בָּאֶמְצָע, אֵינָן מִצְטָרְפִין, וְאִם לָאו, הֲרֵי אֵלּוּ מִצְטָרְפִין: תְּבוּאָה שֶׁנִּתְּנָה לְשַׁחַת אוֹ לַאֲלֻמָּה, וְכֵן בַּאֲגֻדֵּי הַשּׁוּם, וַאֲגֻדּוֹת הַשּׁוּם וְהַבְּצָלִים, אֵין לָהֶן שִׁכְחָה. וְכָל הַטְּמוּנִים בָּאָרֶץ, כְּגוֹן הַלּוּף וְהַשּׁוּם וְהַבְּצָלִים, רַבִּי יְהוּדָה אוֹמֵר, אֵין לָהֶם שִׁכְחָה. וַחֲכָמִים אוֹמְרִים, יֵשׁ לָהֶם שִׁכְחָה: הַקּוֹצֵר בַּלַּיְלָה וְהַמְעַמֵּר וְהַסּוּמָא, יֵשׁ לָהֶם שִׁכְחָה. וְאִם הָיָה מִתְכַּוֵּן לִטֹּל אֶת הַגַּס הַגַּס, אֵין לוֹ שִׁכְחָה. אִם אָמַר, הֲרֵי אֲנִי קוֹצֵר עַל מְנָת מַה שֶּׁאֲנִי שׁוֹכֵח אֲנִי אֶטֹּל, יֶשׁ לוֹ שִׁכְחָה: כָּל זַיִת שֶׁיֶּשׁ לוֹ שֵׁם בַּשָּׂדֶה, אֲפִלּוּ כְּזֵית הַנְּטוֹפָה בִּשְׁעָתוֹ, וּשְׁכָחוֹ, אֵינוֹ שִׁכְחָה. בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׁמוֹ וּבְמַעֲשָׂיו וּבִמְקוֹמוֹ. בִּשְׁמוֹ, שֶׁהָיָה שִׁפְכוֹנִי אוֹ בֵישָׁנִי. בְּמַעֲשָׂיו, שֶׁהוּא עוֹשֶׂה הַרְבֵּה. בִּמְקוֹמוֹ, שֶׁהוּא עוֹמֵד בְּצַד הַגַּת אוֹ בְצַד הַפִּרְצָה. וּשְׁאָר כָּל הַזֵּיתִים, שְׁנַיִם שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. רַבִּי יוֹסֵי אוֹמֵר, אֵין שִׁכְחָה לַזֵּיתִים: זַיִת שֶׁנִּמְצָא עוֹמֵד בֵּין שָׁלשׁ שׁוּרוֹת שֶׁל שְׁנֵי מַלְבְּנִים וּשְׁכָחוֹ, אֵינוֹ שִׁכְחָה. זַיִת שֶׁיֶּשׁ בּוֹ סָאתַיִם, וּשְׁכָחוֹ, אֵינוֹ שִׁכְחָה. בַּמֶּה דְבָרִים אֲמוּרִים, בִּזְמַן שֶׁלֹּא הִתְחִיל בּוֹ. אֲבָל אִם הִתְחִיל בּוֹ, אֲפִלּוּ כְּזֵית הַנְּטוֹפָה בִּשְׁעָתוֹ, וּשְׁכָחוֹ, יֶשׁ לוֹ שִׁכְחָה. כָּל זְמַן שֶׁיֶּשׁ לוֹ תַחְתָּיו, יֶשׁ לוֹ בְרֹאשׁוֹ. רַבִּי מֵאִיר אוֹמֵר, מִשֶּׁתֵּלֵךְ הַמַּחֲבֵא: אֵיזֶהוּ פֶרֶט, הַנּוֹשֵׁר בִּשְׁעַת הַבְּצִירָה. הָיָה בוֹצֵר, עָקַץ אֶת הָאֶשְׁכּוֹל, הֻסְבַּךְ בֶּעָלִים, נָפַל מִיָּדוֹ לָאָרֶץ וְנִפְרַט, הֲרֵי הוּא שֶׁל בַּעַל הַבָּיִת. הַמַּנִּיחַ אֶת הַכַּלְכָּלָה תַּחַת הַגֶּפֶן בְּשָׁעָה שֶׁהוּא בוֹצֵר, הֲרֵי זֶה גּוֹזֵל אֶת הָעֲנִיִּים, עַל זֶה נֶאֱמַר (משלי כב) אַל תַּסֵּג גְּבוּל עוֹלִים: אֵיזוֹהִי עוֹלֶלֶת. כָּל שֶׁאֵין לָהּ לֹא כָתֵף וְלֹא נָטֵף. אִם יֶשׁ לָהּ כָּתֵף אוֹ נָטֵף, שֶׁל בַּעַל הַבַּיִת, אִם סָפֵק, לָעֲנִיִּים. עוֹלֶלֶת שֶׁבָּאַרְכֻּבָּה, אִם נִקְרֶצֶת עִם הָאֶשְׁכּוֹל, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. גַּרְגֵּר יְחִידִי, רַבִּי יְהוּדָה אוֹמֵר, אֶשְׁכּוֹל. וַחֲכָמִים אוֹמְרִים, עוֹלֶלֶת: הַמֵּדֵל בַּגְּפָנִים, כְּשֵׁם שֶׁהוּא מֵדֵל בְּתוֹךְ שֶׁלּוֹ, כֵּן הוּא מֵדֵל בְּשֶׁל עֲנִיִּים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, בְּשֶׁלּוֹ הוּא רַשַּׁאי, וְאֵינוֹ רַשַּׁאי בְּשֶׁל עֲנִיִּים: כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ, וְאֵין לוֹ בִעוּר. בֵּית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִין לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגַּת: כֶּרֶם שֶׁכֻּלּוֹ עוֹלְלוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְבַעַל הַבָּיִת. רַבִּי עֲקִיבָא אוֹמֵר, לָעֲנִיִּים. אָמַר רַבִּי אֱלִיעֶזֶר, כִּי תִבְצֹר לֹא תְעוֹלֵל (דברים כד), אִם אֵין בָּצִיר, מִנַּיִן עוֹלְלוֹת. אָמַר לוֹ רַבִּי עֲקִיבָא, וְכַרְמְךָ לֹא תְעוֹלֵל (ויקרא יט), אֲפִלּוּ כֻלּוֹ עוֹלְלוֹת, אִם כֵּן לָמָּה נֶאֱמַר כִּי תִבְצֹר לֹא תְעוֹלֵל, אֵין לָעֲנִיִּים בָּעוֹלְלוֹת קֹדֶם הַבָּצִיר: הַמַּקְדִּישׁ כַּרְמוֹ עַד שֶׁלֹּא נוֹדְעוּ בוֹ הָעוֹלְלוֹת, אֵין הָעוֹלְלוֹת לָעֲנִיִּים. מִשֶּׁנּוֹדְעוּ בוֹ הָעוֹלְלוֹת, הָעוֹלְלוֹת לָעֲנִיִּים. רַבִּי יוֹסֵי אוֹמֵר, יִתְּנוּ שְׂכַר גִּדּוּלָיו לַהֶקְדֵּשׁ. אֵיזֶה הִיא שִׁכְחָה בֶּעָרִיס, כָּל שֶׁאֵינוֹ יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְּלָהּ, וּבְרֹגְלִיּוֹת, מִשֶּׁיַּעֲבֹר הֵימֶנָּה: מֵאֵימָתַי כָּל אָדָם מֻתָּרִין בְּלֶקֶט. מִשֶּׁיֵּלְכוּ הַנָּמוֹשׁוֹת. בְּפֶרֶט וְעוֹלְלוֹת, מִשֶּׁיֵּלְכוּ הָעֲנִיִּים בַּכֶּרֶם וְיָבֹאוּ. וּבְזֵיתִים, מִשֶּׁתֵּרֵד רְבִיעָה שְׁנִיָּה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא יֵשׁ שֶׁאֵינָם מוֹסְקִין אֶת זֵיתֵיהֶם אֶלָּא לְאַחַר רְבִיעָה שְׁנִיָּה. אֶלָּא כְדֵי שֶׁיְּהֵא הֶעָנִי יוֹצֵא וְלֹא יְהֵא מֵבִיא בְּאַרְבָּעָה אִסָּרוֹת: נֶאֱמָנִים עַל הַלֶּקֶט וְעַל הַשִּׁכְחָה וְעַל הַפֵּאָה בִּשְׁעָתָן, וְעַל מַעְשַׂר עָנִי בְּכָל שְׁנָתוֹ. וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם. וְאֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁבְּנֵי אָדָם נוֹהֲגִין כֵּן: נֶאֱמָנִין עַל הַחִטִּים, וְאֵין נֶאֱמָנִין עַל הַקֶּמַח וְלֹא עַל הַפָּת. נֶאֱמָנִין עַל הַשְּׂעוֹרָה שֶׁל אֹרֶז, וְאֵין נֶאֱמָנִין עָלָיו בֵּין חַי בֵּין מְבֻשָּׁל. נֶאֱמָנִין עַל הַפּוֹל, וְאֵין נֶאֱמָנִין עַל הַגְּרִיסִין, לֹא חַיִּים וְלֹא מְבֻשָּׁלִין. נֶאֱמָנִין עַל הַשֶּׁמֶן לוֹמַר שֶׁל מַעְשַׂר עָנִי הוּא, וְאֵין נֶאֱמָנִין עָלָיו לוֹמַר שֶׁל זֵיתֵי נִקּוּף הוּא: נֶאֱמָנִים עַל הַיָּרָק חַי, וְאֵין נֶאֱמָנִים עַל הַמְבֻשָּׁל, אֶלָּא אִם כֵּן הָיָה לוֹ דָּבָר מֻעָט, שֶׁכֵּן דֶּרֶךְ בַּעַל הַבַּיִת לִהְיוֹת מוֹצִיא מִלְּפָסוֹ: אֵין פּוֹחֲתִין לָעֲנִיִּים בַּגֹּרֶן מֵחֲצִי קַב חִטִּים וְקַב שְׂעוֹרִים. רַבִּי מֵאִיר אוֹמֵר, חֲצִי קַב. קַב וָחֵצִי כֻסְּמִין, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְּבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, פְּרָס. חֲצִי לֹג יָיִן. רַבִּי עֲקִיבָא אוֹמֵר, רְבִיעִית. רְבִיעִית שֶׁמֶן. רַבִּי עֲקִיבָא אוֹמֵר, שְׁמִינִית. וּשְׁאָר כָּל הַפֵּרוֹת, אָמַר אַבָּא שָׁאוּל, כְּדֵי שֶׁיִּמְכְּרֵם וְיִקַּח בָּהֶם מְזוֹן שְׁתֵּי סְעֻדּוֹת: מִדָּה זוֹ אֲמוּרָה בְּכֹהֲנִים וּבִלְוִיִּם וּבְיִשְׂרְאֵלִים. הָיָה מַצִּיל, נוֹטֵל מֶחֱצָה וְנוֹתֵן מֶחֱצָה. הָיָה לוֹ דָבָר מֻעָט, נוֹתֵן לִפְנֵיהֶם, וְהֵן מְחַלְּקִין בֵּינֵיהֶם: אֵין פּוֹחֲתִין לֶעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם מִכִּכָּר בְּפוּנְדְיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. לָן, נוֹתְנִין לוֹ פַּרְנָסַת לִינָה. שָׁבַת, נוֹתְנִין לוֹ מְזוֹן שָׁלשׁ סְעֻדּוֹת. מִי שֶׁיֶּשׁ לוֹ מְזוֹן שְׁתֵּי סְעֻדּוֹת, לֹא יִטֹּל מִן הַתַּמְחוּי. מְזוֹן אַרְבַּע עֶשְׂרֵה סְעֻדּוֹת, לֹא יִטֹּל מִן הַקֻּפָּה. וְהַקֻּפָּה נִגְבֵּית בִּשְׁנַיִם, וּמִתְחַלֶּקֶת בִּשְׁלשָׁה: מִי שֶׁיֶּשׁ לוֹ מָאתַיִם זוּז, לֹא יִטֹּל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. הָיוּ לוֹ מָאתַיִם חָסֵר דִּינָר, אֲפִלּוּ אֶלֶף נוֹתְנִין לוֹ כְאַחַת, הֲרֵי זֶה יִטֹּל. הָיוּ מְמֻשְׁכָּנִים לְבַעַל חוֹבוֹ אוֹ לִכְתֻבַּת אִשְׁתּוֹ, הֲרֵי זֶה יִטֹּל. אֵין מְחַיְּבִין אוֹתוֹ לִמְכֹּר אֶת בֵּיתוֹ וְאֶת כְּלֵי תַשְׁמִישׁוֹ: מִי שֶׁיֶּשׁ לוֹ חֲמִשִּׁים זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶם, הֲרֵי זֶה לֹא יִטֹּל. וְכָל מִי שֶׁאֵינוֹ צָרִיךְ לִטֹּל וְנוֹטֵל, אֵינוֹ נִפְטָר מִן הָעוֹלָם עַד שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת. וְכָל מִי שֶׁצָּרִיךְ לִטֹּל וְאֵינוֹ נוֹטֵל, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיְּפַרְנֵס אֲחֵרִים מִשֶּׁלּוֹ, וְעָלָיו הַכָּתוּב אוֹמֵר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה' וְהָיָה ה' מִבְטַחוֹ (ירמיה יז). וְכֵן דַּיָּן שֶׁדָּן דִּין אֱמֶת לַאֲמִתּוֹ. וְכָל מִי שֶׁאֵינוֹ לֹא חִגֵּר, וְלֹא סוּמָא, וְלֹא פִסֵּחַ, וְעוֹשֶׂה עַצְמוֹ כְּאַחַד מֵהֶם, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיִּהְיֶה כְּאֶחָד מֵהֶם, שֶׁנֶּאֱמַר (דברים טז) צֶדֶק צֶדֶק תִּרְדֹּף. וְכָל דַּיָּן שֶׁלּוֹקֵחַ שֹׁחַד וּמַטֶּה אֶת הַדִּין, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁעֵינָיו כֵּהוֹת, שֶׁנֶּאֱמַר (שמות כג) וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וְגוֹ':
סְלִיק מַסֶּכֶת פֵּאָה

Mishnah Peah 1-8

These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all. They should not leave peah of less than one-sixtieth [of the field]. But even though they said, “there is no measure for peah,” everything depends upon the size of the field, the number of poor people, and the extent of the yield. They may give peah at either at the beginning of the [reaping of the] field or at the middle of it. Rabbi Shimon says: as long as he gives at the end according to the set amount. Rabbi Judah says: if he leave, one stalk, he can rely on this as [fulfilling the law of] peah; and if he did not, then he only gives as ownerless property. They said a general principle concerning peah: whatever is food, and is looked after, and grows from the land, and is harvested all at the same time, and is brought in for storage, is subject to the law of pe'ah. Grain and beans are in this category. Among trees: the sumac, the carob, the nut, the almond, the grapevine, the pomegranate, the olive and the palm are subject to peah. He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack. The following divide a field for peah: a stream, a pool, a private road, a public road, a public path, a private path in constant use in summer and the rainy season, fallow land, a plowed field and a different seed. One who harvested for animal fodder, [the plot] serves divides, the words of Rabbi Meir. But the sages say: it does not stop for peah unless it is plowed. A water channel that makes harvesting [on one side] impossible [while standing on the other side], Rabbi Judah says: it divides. But all of the hills that can be tilled with a hoe, even though cattle cannot pass over it in with their equipment, [is regarded as part of the field] he gives one peah from it all. All of these divide in the case of a field [planted] with seeds, but in the case of trees nothing divides except a fence. Should the branches intertwine [on top of the fence], then it does not divide and he gives one peah for the whole field. As for carob trees, [they are not divided] as long as they see one another. Rabban Gamaliel said: we had this custom in the house of my father. We would give separate peah from the olive trees in each direction and [one peah] for all the carob trees that saw one another. Rabbi Elazar bar Zadok said in his name: also for the carob trees they had in the whole city [they only gave one peah]. He who plants his field with one kind of seed, even though he makes up of it two threshing-floors, he gives only one peah [for the lot]. If he plants it of two kinds, even though he makes up of it one threshing-floor, he must give two peahs. One who plants his field with two species of wheat: If he makes up of it one threshing-floor, he gives only one peah; But if two threshing-floors, he gives two peahs. It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs. A field harvested by gentiles, or harvested by robbers, or which ants have bitten [the stalks at the roots], or which wind and cattle have broken down, is exempt from peah. If [the owner] harvested half of it and robbers harvested half, it is exempt from peah, for the obligation of peah is in the standing grain. If robbers harvested half and the owner the other half, he gives peah from what he has harvested. If he harvested half and sold the other half, then the purchaser must give peah for the whole. If he harvested half and dedicated the other half, then he who redeems it from the Temple treasurer must give peah for the whole. Plots of grain between olive trees: Bet Shammai say: peah from each and every plot. But Bet Hillel says: one peah for them all. And they agree that if the ends of the rows enter one into the other, he gives one peah for them all. One who gives his field a striped appearance and leaves behind moist stalks: Rabbi Akiva says: he gives peah from each and every stripe. But the sages say: from one stripe for the whole field. The sages agree with Rabbi Akiba that one who sows dill or mustard in three places must give peah from each place. One who clears [his field] of fresh onions for the market and leaves the dry ones [in the ground] for the [time of the] threshing floor, must give peah from these on their own and these on their own. The same applies to beans and to a vineyard. If he, however, he only thins it out, then he gives [peah] from the remainder according to the quantity of that which he left. But if he clears [three from one place] at one time, he gives from the remainder according to the entire quantity. Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all. [Two] brothers who divided [an inheritance] must give [two] peahs. If they afterwards again become partners they give one peah. Two who purchase a tree, they give one peah. If one buys the northern section [of the tree] and the other the southern section, each must give peah separately. One who sells young saplings in his field, [the one who purchases] must give peah from each sapling. Rabbi Judah said: When is this so? When the owner of the field left nothing [for himself]. But if he did leave something [for himself], he gives one peah for the whole. Rabbi Eliezer says: a piece of ground [large enough to plant] one fourth of a kav is liable for peah. Rabbi Joshua says: it must [be large enough] to grow two seahs. Rabbi Tarfon says: it must be six by six handbreadths. R. Judah ben Batera says: [it must be large enough] for a sickle to cut at least two handfuls and the halakhah is according to his words. Rabbi Akiva says: any size of land is liable for peah and for first-fruits, and [is sufficient] for the writing of the prozbul, and also to acquire through it movable property by money, by deed, or by a claim based on undisturbed possession. One who is about to die who assigns his property in writing [to another]: If he retains any land [for himself] however small, he renders his gift valid. But if he retains no land whatsoever, his gift is not valid. One who assigns in writing his property to his children, and he assigns to his wife in writing any plot of land, however small, she lost her ketubah. Rabbi Yose says: if she accepted [such an assignment] even though he did not assign it to her in writing she lost her ketubah. One who assigns in writing his possessions to his slave, [the slave] thereby goes free. If he reserved for himself any land, however small, he does not become free. Rabbi Shimon says: he always becomes free, unless [the master] says: “Behold, all my goods are given to so-and-so my slave, with the exception of one ten-thousandth part of them.” Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah. With hanging vine-branches and date-palm trees it is not so; even if ninety-nine [of the poor] say [to the owner] to leave it in the field and one says to distribute it, this latter is listened to, since he spoke in accordance with the halakhah. If [a poor man] took some of the peah [already collected] and threw it onto the remainder [not yet collected], he gets none of it. If he fell down upon it, or spread his cloak over it, they take the peah away from him. The same applies to gleanings and the forgotten sheaf. [The poor] may not harvest peah with scythes or tear it out [of the ground] with spades, so that they might not strike one another [with these implements]. There are three times a day [the poor] make a search [in the field for peah]: morning, noon, and sunset. Rabban Gamaliel says: these [times] were only set lest they reduce them. Rabbi Akiva says: these were set lest they add to them. [The men] of Bet Namer used to have the poor harvest [the peah] with the aid of a rope, and they left peah at the end of each furrow. A non-Jew who harvested his field and then converted, he is exempt from [leaving] gleanings, the forgotten sheaf and peah. Rabbi Judah makes him liable to leave the forgotten sheaf, since he becomes liable for the forgotten sheaf at the time of their binding. One who dedicated standing grain [to the Temple] and then redeemed it while it was still standing grain, he is liable [to give the agricultural gifts to the poor]. [If he dedicated] sheaves and redeemed them while they were still sheaves, he is liable. [If he dedicated] standing grain and redeemed it [when it was already in] sheaves, he is exempt, since at the time when it became liable it was exempt. Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt. One who collected peah and said, “This is for so-and-so a poor man:” Rabbi Eliezer says: he has thus acquired it for him. The sages say: he must give it to the first poor man he finds. Gleanings, the forgotten sheaf and the peah of non-Jews are subject to tithes, unless he [the non-Jew] had declared them ownerless. What are gleanings? That which falls down at the time of harvesting. If while he was harvesting, he harvested a handful, or plucked a fistful, and then a thorn pricked him, and what he had in his hand fell to the ground, it still belongs to the owner. [That which drops from] inside the hand or the sickle [belongs] to the poor, but [that which falls from] the back of the hand or the sickle [belongs] to the owner. [That which falls from] the top of the hand or sickle: Rabbi Ishmael says: to the poor; But Rabbi Akiva says: to the owner. [Grain found in] ant holes where the stalks are still standing, behold it still belongs to the owner. After the harvesters [had passed over them], those found in the top parts [of the ant holes belong] to the poor, but [those found] on the bottom parts [belong] to the owner. Rabbi Meir says: it all belongs to the poor, for gleanings about which there is any doubt are regarded as gleanings. If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall. The top of a single ear of grain [that remained] after the harvesting and its top touches the standing stalk: If it can be cut with the stalk, it belongs to the owner; But if not, it belongs to the poor. If an ear of grain of gleanings that became mixed up with a stack of grain, [the owner] must tithe one ear of grain and give it to him [the poor]. Rabbi Eliezer says: how can this poor man give in exchange something that had not yet become his? Rather, [the owner] must transfer to the poor man the ownership of the whole stack and then tithe one ear of grain and give it to him. They should not [irrigate a field] with a water wheel, the words of Rabbi Meir. The sages permit it, because it is still possible [for the poor to get their gleanings]. A property owner who was passing from place to place and need to take gleanings, the forgotten sheaf, peah or the poor man’s tithe, he may take them, and when he returns home, he must pay [for the amount gathere], the words of Rabbi Eliezer. The sages say: he was a poor man at that time [and so he need not make restitution]. One who exchanges with the poor, [what they give in exchange] for his is exempt [from tithes] but what [he gives in exchange] for that of the poor is subject [to tithes]. Two who received a field as sharecroppers, this one may give to the other his share of the poor man’s tithe and this one may give to the other his share of the poor man’s tithe. One who receives a field in order to harvest it, he is forbidden to take gleanings, the forgotten sheaf, peah or the poor man’s tithe. Rabbi Judah said: When is this so? When he receives it [in order to pay the owner] a half, third or quarter [of the crop]. But [if the owner] had said to him: “A third of that which you harvest belongs to you,” then he may take gleanings, the forgotten sheaf and peah, but not the poor man’s tithe. One who sells, the seller is permitted [to take the agricultural gifts] and the purchaser is forbidden. One may not hire a worker on the condition that the son [of the worker] should gather the gleanings after him. One who does not allow the poor to gather, or one who allows one but not another, or one who helps one of them [to gather] behold he is a robber of the poor. Concerning him it is said: “Do not remove the landmark of those that come up (olim)” (Proverbs 22:28). A sheaf which the workers forgot but not the land owner, or which the land owner forgot but not the workers; or [a sheaf] which the poor stood in front of [and blocked its view], or they covered it up with stubble, it is not considered a forgotten sheaf. One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf. Bet Shammai says: [That which is] made ownerless only in regard to the poor is indeed ownerless. But Bet Hillel says: it is not ownerless unless ownership is renounced even for the rich, as in the case of the sabbatical year. [If] all of the sheaves in a field are a kav each, and one is four kavs and that one is forgotten: Bet Shammai says: it is not considered forgotten. But Bet Hillel says: it is considered forgotten. A sheaf left near a stone fence, or near a stack [of grain] or near oxen, or near equipment: Bet Shammai says: it is not considered “forgotten”; Bet Hillel says: it is considered “forgotten.” [With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.” These are to be considered ends of the rows:If two men begin [to gather] from the middle of the row, one facing north and the other south and they forget [some sheaves] in front of them and behind them, those left in front of them are “forgotten,” but those left behind them are not “forgotten.” If an individual begins from the end of the row and he forgets [some sheaves] in front of him and behind him, those in front of him are not “forgotten”, whereas those behind him are “forgotten,” for this comes under the category of “you shall not go back [to retrieve it].” This is the general rule: anything that can be said to fall under the law “you shall not go back” is considered “forgotten,” but that to which the principle of “you shall not go back” cannot be applied is not considered “forgotten.” Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner. A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?” A standing stalk of grain that contains two seahs and he forgot it, it is not considered “forgotten.” If it does not contain two seahs now, but is fit to yield two seahs, even if it was of an inferior kind of barley, it is regarded as full barley [grains]. A standing stalk of grain can save a sheaf and another standing stalk [from being regarded as “forgotten”]. A sheaf cannot save either another sheaf or a standing stalk. What is the standing stalk of grain that can save a sheaf? Anything which has not been forgotten, even though it is a single stalk. A seah of plucked grain and a seah of unplucked grain, and also trees; and garlic and to onions do not combine to count as two seahs, but rather they must be left to the poor. Rabbi Yose says: if anything that belongs to the poor comes in between them, the two are not combined together; otherwise, they do combine. Grain used for fodder or [stalks] used for binding sheaves, and also garlic-stalks used for tying other bunches, or tied bunches of garlic and onions they [all are not subject to the laws of] forgotten. Anything stored in the ground like arum, garlic and onions: Rabbi Judah says: they do not subject to the laws of “forgotten”; But the sages say: they are subject to the laws of “forgotten.” One who harvests by night and binds sheaves [by night] or one who is blind [that which he leaves] is subject to the law of the “forgotten.” If he intends to remove large leaves first, then the law of “forgotten” does not apply. If he said: “Behold, I am reaping on the condition that I take afterwards that which I have forgotten,” the law of “forgotten” still applies. An olive tree that has a name in the field, such as the olive tree of Netofah in its time, and he forgot it, it is not deemed “forgotten.” To what does this apply? [Only to a tree distinguished] by its name, produce, or position. “By its name:” if it were a shifkhoni or beshani. “By its produce:” if it yields large quantities. “By its position:” if it stands at the side of the winepress or near the gap in the fence. Other kinds of olive trees: two are deemed “forgotten”, but three are not deemed “forgotten.” Rabbi Yose says: there is no law of “forgotten” for olive trees. An olive tree found standing between three rows [of olive trees] which have two plots separating them, and he forgot it, it is deemed, “forgotten.” An olive tree containing two seahs and he forgot it, it is not deemed forgotten. To what does this apply? Only when he [the owner] had not yet begun [to harvest the tree], but if he had begun, even if it were like the olive tree of Netofah in its time, and he forgot it, it is deemed forgotten. As long as the owner has some of the olives belonging to him at the foot of the tree, he has [possession] of those on top of the tree. Rabbi Meir says: [forgotten applies only] after [those with] the beating-rod have gone. What is peret? [Grapes] which fall down during the harvesting. If while he was harvesting [the grapes], he cut off an entire cluster by its stalk, and it got tangled up in the [grape] leaves, and then it fell from his hand to the ground and the single berries were separated, it belongs to the owner. One who places a basket under the vine when he is harvesting [the grapes], behold he is a robber of the poor. Concerning him it is said: “Do not remove the landmark of those that come up (olim)” (Proverbs 22:28). What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster. One who is thinning out vines, just as he may thin out in that which belongs to him, so too he may thin out in that which belongs to the poor, the words of Rabbi Judah. Rabbi Meir says: in that which belongs to him, he is permitted, but he is not permitted in that which belongs to the poor. [The grapes of] a vineyard in its fourth year:Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press. A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest. One who dedicates his entire vineyard [to the Temple] before the “defective clusters” were recognizable, the “defective clusters” do not belong to the poor. After the defective clusters were recognizable, then they do belong to the poor. Rabbi Yose says: [the poor] must give the value of their improved growth to the Temple. What is deemed “forgotten” in the case of a trellis [a lattice for supporting plants]? Anything that one can no longer stretch his hand and take it. And in the case of ground-trained vines? From the time [the gatherers] pass by it. From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars. They [amei haaretz] are to be believed concerning gleanings, the forgotten sheaf and peah during their [harvest] season, and concerning the poor man’s tithe during its whole year. A Levite is always to be trusted. They are only believed in those things which men are accustomed to give them. They are trusted concerning wheat, but they are not trusted when it is flour or bread. They are trusted concerning rice in its husk, but they are not trusted when it is either raw or cooked. They are trusted concerning beans but they are not trusted when they have been pounded, neither raw nor cooked. They are trusted when concerning oil, to declare that it is from the poor person’s tithe, but they are not trusted over [oil] when they claim that it is from the olives [left on the] top [of the tree.] They are trusted concerning raw vegetables, but they are not trusted concerning are cooked ones, unless he has only a little bit, for so it was the custom of a householder to take out of his stew-pot [and give a little to the poor]. They may not give to the poor from the threshing-floor less than a half-kav of wheat or a kav of barley. R. Meir says: [only] half a kav [of barley]. [They must give] a kav and a half of spelt, a kav of dried figs or a maneh of pressed figs. Rabbi Akiva says: half a maneh. [They must give] half a log of wine. Rabbi Akiva says: a quarter. [They must give] a quarter [log] of oil. Rabbi Akiva says: an eighth. As for other kinds of produce: Abba Shaul says, [they must give enough] so that he can sell it and buy food enough for two meals. This measure was stated for the priest, Levite and Israelite alike. If he was saving some [to give to his poor relatives], he can retain half and give the other half away. If he has only a small amount, then he must place it before them and they then divide it among themselves. They may not give a poor person wandering from place to place less than a loaf worth a pundion at a time when four seahs [of wheat cost] one sela. If he spends the night [at a place], they must give him the cost of what he needs for the night. If he stays over Shabbat they must give him enough food for three meals. He who has the money for two meals, he may not take anything from the charity dish. And if he has enough money for fourteen meals, he may not take any support from the communal fund. The communal fund is collected by two and distributed by three people. One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools. One who has fifty zuz and he is using them for his business, he must not take. And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others. And anyone who needs to take and does not take, will not die of old age until he supports others with his own money. Concerning him the verse says: “Blessed is the man who trusts in the Lord and whose hope is the Lord” (Jeremiah 17:7). And so too a judge who judges in truth according to its truth. And anyone who is not lame or blind but pretends to be as one of these, he will not die of old age before he actually becomes one of these, as it is said, “He who searches for evil, it shall come upon him” (Proverbs 11:27) and it is also said: “Righteousness, righteousness shall you pursue.” And any judge who accepts a bribe or who perverts justice will not die in old age before his eyes have become dim, as it is said: “And you shall not accept a bribe, for a bribe blinds the eyes of those who have sight.”

Chok L'Yisrael Vayera Yom Chamishi

תהילים ל״ח

(א) מִזְמ֖וֹר לְדָוִ֣ד לְהַזְכִּֽיר׃ (ב) יְֽהוָ֗ה אַל־בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃ (ג) כִּֽי־חִ֭צֶּיךָ נִ֣חֲתוּ בִ֑י וַתִּנְחַ֖ת עָלַ֣י יָדֶֽךָ׃ (ד) אֵין־מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃ (ה) כִּ֣י עֲ֭וֺנֹתַי עָבְר֣וּ רֹאשִׁ֑י כְּמַשָּׂ֥א כָ֝בֵ֗ד יִכְבְּד֥וּ מִמֶּֽנִּי׃ (ו) הִבְאִ֣ישׁוּ נָ֭מַקּוּ חַבּוּרֹתָ֑י מִ֝פְּנֵ֗י אִוַּלְתִּֽי׃ (ז) נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־מְאֹ֑ד כָּל־הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃ (ח) כִּֽי־כְ֭סָלַי מָלְא֣וּ נִקְלֶ֑ה וְאֵ֥ין מְ֝תֹ֗ם בִּבְשָׂרִֽי׃ (ט) נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃ (י) אֲ‍ֽדֹנָי נֶגְדְּךָ֥ כָל־תַּאֲוָתִ֑י וְ֝אַנְחָתִ֗י מִמְּךָ֥ לֹא־נִסְתָּֽרָה׃ (יא) לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־עֵינַ֥י גַּם־הֵ֝֗ם אֵ֣ין אִתִּֽי׃ (יב) אֹֽהֲבַ֨י ׀ וְרֵעַ֗י מִנֶּ֣גֶד נִגְעִ֣י יַעֲמֹ֑דוּ וּ֝קְרוֹבַ֗י מֵרָחֹ֥ק עָמָֽדוּ׃ (יג) וַיְנַקְשׁ֤וּ ׀ מְבַקְשֵׁ֬י נַפְשִׁ֗י וְדֹרְשֵׁ֣י רָ֭עָתִי דִּבְּר֣וּ הַוּ֑וֹת וּ֝מִרְמ֗וֹת כָּל־הַיּ֥וֹם יֶהְגּֽוּ׃ (יד) וַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־פִּֽיו׃ (טו) וָאֱהִ֗י כְּ֭אִישׁ אֲשֶׁ֣ר לֹא־שֹׁמֵ֑עַ וְאֵ֥ין בְּ֝פִ֗יו תּוֹכָחֽוֹת׃ (טז) כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי אַתָּ֥ה תַ֝עֲנֶ֗ה אֲדֹנָ֥י אֱלֹהָֽי׃ (יז) כִּֽי־אָ֭מַרְתִּי פֶּן־יִשְׂמְחוּ־לִ֑י בְּמ֥וֹט רַ֝גְלִ֗י עָלַ֥י הִגְדִּֽילוּ׃ (יח) כִּֽי־אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃ (יט) כִּֽי־עֲוֺנִ֥י אַגִּ֑יד אֶ֝דְאַ֗ג מֵֽחַטָּאתִֽי׃ (כ) וְֽ֭אֹיְבַי חַיִּ֣ים עָצֵ֑מוּ וְרַבּ֖וּ שֹׂנְאַ֣י שָֽׁקֶר׃ (כא) וּמְשַׁלְּמֵ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה יִ֝שְׂטְנ֗וּנִי תַּ֣חַת רדופי־[רָֽדְפִי־] טֽוֹב׃ (כב) אַל־תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־תִּרְחַ֥ק מִמֶּֽנִּי׃ (כג) ח֥וּשָׁה לְעֶזְרָתִ֑י אֲ֝דֹנָ֗י תְּשׁוּעָתִֽי׃

Psalms 38

(1) A psalm of David. Lehazkir. (2) O LORD, do not punish me in wrath; do not chastise me in fury. (3) For Your arrows have struck me; Your blows have fallen upon me. (4) There is no soundness in my flesh because of Your rage, no wholeness in my bones because of my sin. (5) For my iniquities have overwhelmed me; they are like a heavy burden, more than I can bear. (6) My wounds stink and fester because of my folly. (7) I am all bent and bowed; I walk about in gloom all day long. (8) For my sinews are full of fever; there is no soundness in my flesh. (9) I am all benumbed and crushed; I roar because of the turmoil in my mind. (10) O Lord, You are aware of all my entreaties; my groaning is not hidden from You. (11) My mind reels; my strength fails me; my eyes too have lost their luster. (12) My friends and companions stand back from my affliction; my kinsmen stand far off. (13) Those who seek my life lay traps; those who wish me harm speak malice; they utter deceit all the time. (14) But I am like a deaf man, unhearing, like a dumb man who cannot speak up; (15) I am like one who does not hear, who has no retort on his lips. (16) But I wait for You, O LORD; You will answer, O Lord, my God. (17) For I fear they will rejoice over me; when my foot gives way they will vaunt themselves against me. (18) For I am on the verge of collapse; my pain is always with me. (19) I acknowledge my iniquity; I am fearful over my sin; (20) for my mortal enemies are numerous; my treacherous foes are many. (21) Those who repay evil for good harass me for pursuing good. (22) Do not abandon me, O LORD; my God, be not far from me; (23) hasten to my aid, O Lord, my deliverance.

תהילים פ״ח

(א) שִׁ֥יר מִזְמ֗וֹר לִבְנֵ֫י קֹ֥רַח לַמְנַצֵּ֣חַ עַל־מָחֲלַ֣ת לְעַנּ֑וֹת מַ֝שְׂכִּ֗יל לְהֵימָ֥ן הָאֶזְרָחִֽי׃ (ב) יְ֭הוָה אֱלֹהֵ֣י יְשׁוּעָתִ֑י יוֹם־צָעַ֖קְתִּי בַלַּ֣יְלָה נֶגְדֶּֽךָ׃ (ג) תָּב֣וֹא לְ֭פָנֶיךָ תְּפִלָּתִ֑י הַטֵּֽה־אָ֝זְנְךָ֗ לְרִנָּתִֽי׃ (ד) כִּֽי־שָֽׂבְעָ֣ה בְרָע֣וֹת נַפְשִׁ֑י וְחַיַּ֗י לִשְׁא֥וֹל הִגִּֽיעוּ׃ (ה) נֶ֭חְשַׁבְתִּי עִם־י֣וֹרְדֵי ב֑וֹר הָ֝יִ֗יתִי כְּגֶ֣בֶר אֵֽין־אֱיָֽל׃ (ו) בַּמֵּתִ֗ים חָ֫פְשִׁ֥י כְּמ֤וֹ חֲלָלִ֨ים ׀ שֹׁ֥כְבֵי קֶ֗בֶר אֲשֶׁ֤ר לֹ֣א זְכַרְתָּ֣ם ע֑וֹד וְ֝הֵ֗מָּה מִיָּדְךָ֥ נִגְזָֽרוּ׃ (ז) שַׁ֭תַּנִי בְּב֣וֹר תַּחְתִּיּ֑וֹת בְּ֝מַחֲשַׁכִּ֗ים בִּמְצֹלֽוֹת׃ (ח) עָ֭לַי סָמְכָ֣ה חֲמָתֶ֑ךָ וְכָל־מִ֝שְׁבָּרֶ֗יךָ עִנִּ֥יתָ סֶּֽלָה׃ (ט) הִרְחַ֥קְתָּ מְיֻדָּעַ֗י מִ֫מֶּ֥נִּי שַׁתַּ֣נִי תוֹעֵב֣וֹת לָ֑מוֹ כָּ֝לֻ֗א וְלֹ֣א אֵצֵֽא׃ (י) עֵינִ֥י דָאֲבָ֗ה מִנִּ֫י עֹ֥נִי קְרָאתִ֣יךָ יְהוָ֣ה בְּכָל־י֑וֹם שִׁטַּ֖חְתִּי אֵלֶ֣יךָ כַפָּֽי׃ (יא) הֲלַמֵּתִ֥ים תַּעֲשֶׂה־פֶּ֑לֶא אִם־רְ֝פָאִ֗ים יָק֤וּמוּ ׀ יוֹד֬וּךָ סֶּֽלָה׃ (יב) הַיְסֻפַּ֣ר בַּקֶּ֣בֶר חַסְדֶּ֑ךָ אֱ֝מֽוּנָתְךָ֗ בָּאֲבַדּֽוֹן׃ (יג) הֲיִוָּדַ֣ע בַּחֹ֣שֶׁךְ פִּלְאֶ֑ךָ וְ֝צִדְקָתְךָ֗ בְּאֶ֣רֶץ נְשִׁיָּֽה׃ (יד) וַאֲנִ֤י ׀ אֵלֶ֣יךָ יְהוָ֣ה שִׁוַּ֑עְתִּי וּ֝בַבֹּ֗קֶר תְּֽפִלָּתִ֥י תְקַדְּמֶֽךָּ׃ (טו) לָמָ֣ה יְ֭הוָה תִּזְנַ֣ח נַפְשִׁ֑י תַּסְתִּ֖יר פָּנֶ֣יךָ מִמֶּֽנִּי׃ (טז) עָ֘נִ֤י אֲנִ֣י וְגֹוֵ֣עַ מִנֹּ֑עַר נָשָׂ֖אתִי אֵמֶ֣יךָ אָפֽוּנָה׃ (יז) עָ֭לַי עָבְר֣וּ חֲרוֹנֶ֑יךָ בִּ֝עוּתֶ֗יךָ צִמְּתוּתֻֽנִי׃ (יח) סַבּ֣וּנִי כַ֭מַּיִם כָּל־הַיּ֑וֹם הִקִּ֖יפוּ עָלַ֣י יָֽחַד׃ (יט) הִרְחַ֣קְתָּ מִ֭מֶּנִּי אֹהֵ֣ב וָרֵ֑עַ מְֽיֻדָּעַ֥י מַחְשָֽׁךְ׃

Psalms 88

(1) A song. A psalm of the Korahites. For the leader; on maḥalath leannoth. A maskil of Heman the Ezrahite. (2) O LORD, God of my deliverance, when I cry out in the night before You, (3) let my prayer reach You; incline Your ear to my cry. (4) For I am sated with misfortune; I am at the brink of Sheol. (5) I am numbered with those who go down to the Pit; I am a helpless man (6) abandoned among the dead, like bodies lying in the grave of whom You are mindful no more, and who are cut off from Your care. (7) You have put me at the bottom of the Pit, in the darkest places, in the depths. (8) Your fury lies heavy upon me; You afflict me with all Your breakers.Selah. (9) You make my companions shun me; You make me abhorrent to them; I am shut in and do not go out. (10) My eyes pine away from affliction; I call to You, O LORD, each day; I stretch out my hands to You. (11) Do You work wonders for the dead? Do the shades rise to praise You?Selah. (12) Is Your faithful care recounted in the grave, Your constancy in the place of perdition? (13) Are Your wonders made known in the netherworld, Your beneficent deeds in the land of oblivion? (14) As for me, I cry out to You, O LORD; each morning my prayer greets You. (15) Why, O LORD, do You reject me, do You hide Your face from me? (16) From my youth I have been afflicted and near death; I suffer Your terrors wherever I turn. (17) Your fury overwhelms me; Your terrors destroy me. (18) They swirl about me like water all day long; they encircle me on every side. (19) You have put friend and neighbor far from me and my companions out of my sight.

תהילים פ״ט

(א) מַ֝שְׂכִּ֗יל לְאֵיתָ֥ן הָֽאֶזְרָחִֽי׃ (ב) חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה לְדֹ֥ר וָדֹ֓ר ׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃ (ג) כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה שָׁמַ֓יִם ׀ תָּכִ֖ן אֱמוּנָתְךָ֣ בָהֶֽם׃ (ד) כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃ (ה) עַד־ע֭וֹלָם אָכִ֣ין זַרְעֶ֑ךָ וּבָנִ֨יתִי לְדֹר־וָד֖וֹר כִּסְאֲךָ֣ סֶֽלָה׃ (ו) וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ יְהוָ֑ה אַף־אֱ֝מֽוּנָתְךָ֗ בִּקְהַ֥ל קְדֹשִֽׁים׃ (ז) כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃ (ח) אֵ֣ל נַ֭עֲרָץ בְּסוֹד־קְדֹשִׁ֣ים רַבָּ֑ה וְ֝נוֹרָ֗א עַל־כָּל־סְבִיבָֽיו׃ (ט) יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־כָֽמ֖וֹךָ חֲסִ֥ין ׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃ (י) אַתָּ֣ה מ֭וֹשֵׁל בְּגֵא֣וּת הַיָּ֑ם בְּשׂ֥וֹא גַ֝לָּ֗יו אַתָּ֥ה תְשַׁבְּחֵֽם׃ (יא) אַתָּ֤ה דִכִּ֣אתָ כֶחָלָ֣ל רָ֑הַב בִּזְר֥וֹעַ עֻ֝זְּךָ֗ פִּזַּ֥רְתָּ אוֹיְבֶֽיךָ׃ (יב) לְךָ֣ שָׁ֭מַיִם אַף־לְךָ֥ אָ֑רֶץ תֵּבֵ֥ל וּ֝מְלֹאָ֗הּ אַתָּ֥ה יְסַדְתָּֽם׃ (יג) צָפ֣וֹן וְ֭יָמִין אַתָּ֣ה בְרָאתָ֑ם תָּב֥וֹר וְ֝חֶרְמ֗וֹן בְּשִׁמְךָ֥ יְרַנֵּֽנוּ׃ (יד) לְךָ֣ זְ֭רוֹעַ עִם־גְּבוּרָ֑ה תָּעֹ֥ז יָ֝דְךָ֗ תָּר֥וּם יְמִינֶֽךָ׃ (טו) צֶ֣דֶק וּ֭מִשְׁפָּט מְכ֣וֹן כִּסְאֶ֑ךָ חֶ֥סֶד וֶ֝אֱמֶ֗ת יְֽקַדְּמ֥וּ פָנֶֽיךָ׃ (טז) אַשְׁרֵ֣י הָ֭עָם יוֹדְעֵ֣י תְרוּעָ֑ה יְ֝הוָ֗ה בְּֽאוֹר־פָּנֶ֥יךָ יְהַלֵּכֽוּן׃ (יז) בְּ֭שִׁמְךָ יְגִיל֣וּן כָּל־הַיּ֑וֹם וּבְצִדְקָתְךָ֥ יָרֽוּמוּ׃ (יח) כִּֽי־תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה וּ֝בִרְצֹנְךָ֗ תרים [תָּר֥וּם] קַרְנֵֽנוּ׃ (יט) כִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃ (כ) אָ֤ז דִּבַּ֥רְתָּֽ־בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ וַתֹּ֗אמֶר שִׁוִּ֣יתִי עֵ֭זֶר עַל־גִּבּ֑וֹר הֲרִימ֖וֹתִי בָח֣וּר מֵעָֽם׃ (כא) מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קָדְשִׁ֣י מְשַׁחְתִּֽיו׃ (כב) אֲשֶׁ֣ר יָ֭דִי תִּכּ֣וֹן עִמּ֑וֹ אַף־זְרוֹעִ֥י תְאַמְּצֶֽנּוּ׃ (כג) לֹֽא־יַשִּׁ֣א אוֹיֵ֣ב בּ֑וֹ וּבֶן־עַ֝וְלָ֗ה לֹ֣א יְעַנֶּֽנּוּ׃ (כד) וְכַתּוֹתִ֣י מִפָּנָ֣יו צָרָ֑יו וּמְשַׂנְאָ֥יו אֶגּֽוֹף׃ (כה) וֶֽאֶֽמוּנָתִ֣י וְחַסְדִּ֣י עִמּ֑וֹ וּ֝בִשְׁמִ֗י תָּר֥וּם קַרְנֽוֹ׃ (כו) וְשַׂמְתִּ֣י בַיָּ֣ם יָד֑וֹ וּֽבַנְּהָר֥וֹת יְמִינֽוֹ׃ (כז) ה֣וּא יִ֭קְרָאֵנִי אָ֣בִי אָ֑תָּה אֵ֝לִ֗י וְצ֣וּר יְשׁוּעָתִֽי׃ (כח) אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ׃ (כט) לְ֭עוֹלָ֗ם אשמור־[אֶשְׁמָר־] ל֣וֹ חַסְדִּ֑י וּ֝בְרִיתִ֗י נֶאֱמֶ֥נֶת לֽוֹ׃ (ל) וְשַׂמְתִּ֣י לָעַ֣ד זַרְע֑וֹ וְ֝כִסְא֗וֹ כִּימֵ֥י שָׁמָֽיִם׃ (לא) אִם־יַֽעַזְב֣וּ בָ֭נָיו תּוֹרָתִ֑י וּ֝בְמִשְׁפָּטַ֗י לֹ֣א יֵלֵכֽוּן׃ (לב) אִם־חֻקֹּתַ֥י יְחַלֵּ֑לוּ וּ֝מִצְוֺתַ֗י לֹ֣א יִשְׁמֹֽרוּ׃ (לג) וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם וּבִנְגָעִ֥ים עֲוֺנָֽם׃ (לד) וְ֭חַסְדִּי לֹֽא־אָפִ֣יר מֵֽעִמּ֑וֹ וְלֹֽא־אֲ֝שַׁקֵּ֗ר בֶּאֱמוּנָתִֽי׃ (לה) לֹא־אֲחַלֵּ֥ל בְּרִיתִ֑י וּמוֹצָ֥א שְׂ֝פָתַ֗י לֹ֣א אֲשַׁנֶּֽה׃ (לו) אַ֭חַת נִשְׁבַּ֣עְתִּי בְקָדְשִׁ֑י אִֽם־לְדָוִ֥ד אֲכַזֵּֽב׃ (לז) זַ֭רְעוֹ לְעוֹלָ֣ם יִהְיֶ֑ה וְכִסְא֖וֹ כַשֶּׁ֣מֶשׁ נֶגְדִּֽי׃ (לח) כְּ֭יָרֵחַ יִכּ֣וֹן עוֹלָ֑ם וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן סֶֽלָה׃ (לט) וְאַתָּ֣ה זָ֭נַחְתָּ וַתִּמְאָ֑ס הִ֝תְעַבַּ֗רְתָּ עִם־מְשִׁיחֶֽךָ׃ (מ) נֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃ (מא) פָּרַ֥צְתָּ כָל־גְּדֵרֹתָ֑יו שַׂ֖מְתָּ מִבְצָרָ֣יו מְחִתָּה׃ (מב) שַׁ֭סֻּהוּ כָּל־עֹ֣בְרֵי דָ֑רֶךְ הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃ (מג) הֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו הִ֝שְׂמַ֗חְתָּ כָּל־אוֹיְבָֽיו׃ (מד) אַף־תָּ֭שִׁיב צ֣וּר חַרְבּ֑וֹ וְלֹ֥א הֲ֝קֵימֹת֗וֹ בַּמִּלְחָמָֽה׃ (מה) הִשְׁבַּ֥תָּ מִטְּהָר֑וֹ וְ֝כִסְא֗וֹ לָאָ֥רֶץ מִגַּֽרְתָּה׃ (מו) הִ֭קְצַרְתָּ יְמֵ֣י עֲלוּמָ֑יו הֶֽעֱטִ֨יתָ עָלָ֖יו בּוּשָׁ֣ה סֶֽלָה׃ (מז) עַד־מָ֣ה יְ֭הוָה תִּסָּתֵ֣ר לָנֶ֑צַח תִּבְעַ֖ר כְּמוֹ־אֵ֣שׁ חֲמָתֶֽךָ׃ (מח) זְכָר־אֲנִ֥י מֶה־חָ֑לֶד עַל־מַה־שָּׁ֝֗וְא בָּרָ֥אתָ כָל־בְּנֵי־אָדָֽם׃ (מט) מִ֤י גֶ֣בֶר יִֽ֭חְיֶה וְלֹ֣א יִרְאֶה־מָּ֑וֶת יְמַלֵּ֨ט נַפְשׁ֖וֹ מִיַּד־שְׁא֣וֹל סֶֽלָה׃ (נ) אַיֵּ֤ה ׀ חֲסָדֶ֖יךָ הָרִאשֹׁנִ֥ים ׀ אֲדֹנָ֑י נִשְׁבַּ֥עְתָּ לְ֝דָוִ֗ד בֶּאֱמוּנָתֶֽךָ׃ (נא) זְכֹ֣ר אֲ֭דֹנָי חֶרְפַּ֣ת עֲבָדֶ֑יךָ שְׂאֵתִ֥י בְ֝חֵיקִ֗י כָּל־רַבִּ֥ים עַמִּֽים׃ (נב) אֲשֶׁ֤ר חֵרְפ֖וּ אוֹיְבֶ֥יךָ ׀ יְהוָ֑ה אֲשֶׁ֥ר חֵ֝רְפ֗וּ עִקְּב֥וֹת מְשִׁיחֶֽךָ׃ (נג) בָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃

Psalms 89

(1) A maskil of Ethan the Ezrahite. (2) I will sing of the LORD’s steadfast love forever; to all generations I will proclaim Your faithfulness with my mouth. (3) I declare, “Your steadfast love is confirmed forever; there in the heavens You establish Your faithfulness.” (4) “I have made a covenant with My chosen one; I have sworn to My servant David: (5) I will establish your offspring forever, I will confirm your throne for all generations.” Selah. (6) Your wonders, O LORD, are praised by the heavens, Your faithfulness, too, in the assembly of holy beings. (7) For who in the skies can equal the LORD, can compare with the LORD among the divine beings, (8) a God greatly dreaded in the council of holy beings, held in awe by all around Him? (9) O LORD, God of hosts, who is mighty like You, O LORD? Your faithfulness surrounds You; (10) You rule the swelling of the sea; when its waves surge, You still them. (11) You crushed Rahab; he was like a corpse; with Your powerful arm You scattered Your enemies. (12) The heaven is Yours, the earth too; the world and all it holds— You established them. (13) North and south— You created them; Tabor and Hermon sing forth Your name. (14) Yours is an arm endowed with might; Your hand is strong; Your right hand, exalted. (15) Righteousness and justice are the base of Your throne; steadfast love and faithfulness stand before You. (16) Happy is the people who know the joyful shout; O LORD, they walk in the light of Your presence. (17) They rejoice in Your name all day long; they are exalted through Your righteousness. (18) For You are their strength in which they glory; our horn is exalted through Your favor. (19) Truly our shield is of the LORD, our king, of the Holy One of Israel. (20) Then You spoke to Your faithful ones in a vision and said, “I have conferred power upon a warrior; I have exalted one chosen out of the people. (21) I have found David, My servant; anointed him with My sacred oil. (22) My hand shall be constantly with him, and My arm shall strengthen him. (23) No enemy shall oppress him, no vile man afflict him. (24) I will crush his adversaries before him; I will strike down those who hate him. (25) My faithfulness and steadfast love shall be with him; his horn shall be exalted through My name. (26) I will set his hand upon the sea, his right hand upon the rivers. (27) He shall say to Me, ‘You are my father, my God, the rock of my deliverance.’ (28) I will appoint him first-born, highest of the kings of the earth. (29) I will maintain My steadfast love for him always; My covenant with him shall endure. (30) I will establish his line forever, his throne, as long as the heavens last. (31) If his sons forsake My Teaching and do not live by My rules; (32) if they violate My laws, and do not observe My commands, (33) I will punish their transgression with the rod, their iniquity with plagues. (34) But I will not take away My steadfast love from him; I will not betray My faithfulness. (35) I will not violate My covenant, or change what I have uttered. (36) I have sworn by My holiness, once and for all; I will not be false to David. (37) His line shall continue forever, his throne, as the sun before Me, (38) as the moon, established forever, an enduring witness in the sky.”Selah. (39) Yet You have rejected, spurned, and become enraged at Your anointed. (40) You have repudiated the covenant with Your servant; You have dragged his dignity in the dust. (41) You have breached all his defenses, shattered his strongholds. (42) All who pass by plunder him; he has become the butt of his neighbors. (43) You have exalted the right hand of his adversaries, and made all his enemies rejoice. (44) You have turned back the blade of his sword, and have not sustained him in battle. (45) You have brought his splendor to an end and have hurled his throne to the ground. (46) You have cut short the days of his youth; You have covered him with shame.Selah. (47) How long, O LORD; will You forever hide Your face, will Your fury blaze like fire? (48) O remember how short my life is; why should You have created every man in vain? (49) What man can live and not see death, can save himself from the clutches of Sheol? Selah. (50) O Lord, where is Your steadfast love of old which You swore to David in Your faithfulness? (51) Remember, O Lord, the abuse flung at Your servants that I have borne in my bosom [from] many peoples, (52) how Your enemies, O LORD, have flung abuse, abuse at Your anointed at every step. (53) Blessed is the LORD forever; Amen and Amen.

משנה כלים כ״ב:ד׳-ה׳

(ד) כִּסֵּא שֶׁל כַּלָּה שֶׁנִּטְּלוּ חִפּוּיָו, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף מַלְבֵּן שֶׁל כִּסֵּא, טָמֵא. כִּסֵּא שֶׁקְּבָעוֹ בַעֲרֵבָה, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף הֶעָשׂוּי בָּהּ:

(ה) כִּסֵּא שֶׁלֹּא הָיוּ חִפּוּיָו יוֹצְאִין, וְנִטְּלוּ, טָמֵא, שֶׁכֵּן דַּרְכּוֹ לִהְיוֹת מַטֵּהוּ עַל צִדּוֹ וְיוֹשֵׁב עָלָיו:

Mishnah Kelim 22:4-5

(4) A bride's stool which lost the coverings for the seatboards: Bet Shammai rules that it still susceptible to uncleanness, And Bet Hillel rules that it is clean. Shammai rules: even the frame of the stool is susceptible to uncleanness. A stool which was fixed to a kneading-trough, Bet Shammai rules that it susceptible to uncleanness, And Bet Hillel rules that it is clean. Shammai rules: even one made out of it is susceptible to uncleanness.

(5) A chair whose seat boards did not project and then they were removed, it is still susceptible to uncleanness, for it is usual to turn it on its side and to sit on it.

תלמוד ירושלמי מגילה ד׳:א׳:ד׳-י״א

חד ספר מושט תרגומא מן גו סיפרא א"ל אסור לך דברים שנאמרו בפה דברים שנאמרו בכתב בכתב ר' חגיי בשם ר' שמואל בר נחמן נאמרו דברים בפה ונאמרו דברים בכתב ואין אנו יודעין איזה מהן חביבין אלא מן מה דכתיב (שמות ל״ד:כ״ז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל הדא אמרה אותן שבפה חביבין ר' יוחנן ור' יודן בר' שמעון חד אמר אם שמרת מה שבפה ושמרת מה שבכתב אני כורת אתך ברית ואם לאו איני כורת אתך ברית וחורנה אמר אם שמרת מה שבפה ושמרת מה שבכתב את נוטל שכר ואם לאו אין את נוטל שכר אריב"ל (דברים א) עליהם ועליהם דברים הדברים כל בכל מקרא ומשנה ותלמוד ואגדה ואפי' מה שתלמיד וותיק עתיד להורות לפני רבו כבר נאמר למשה מסיני הדא הוא דכתיב (קוהלת א) יש דבר שיאמר ראה זה חדש הוא וחבירו משיבו כבר היה לעולמים אשר היה לפנינו תני לא יהיו שנים קורין בתורה וא' מתרגם א"ר זעירה מפני ברכה והא תני לא יהו שנים מתרגמין ואחד קורא אית לך מימר מפני ברכה אלא מפני שאין שני קולות נכנסין באוזן א' תני שנים קורין בתורה אין שנים קורין בנביא א"ר עולא קראות בתורה אין קראות בנביא תני אחד קורא בתורה ואחד מתרגם לא אחד קורא ושנים מתרגמין לא שנים מתרגמין ואחד קורא לא שנים קורין ושנים מתרגמין ובנביא אחד קורא ואחד מתרגם ואחד קורא ושנים מתרגמין לא שנים קורין ואחד מתרגם ולא שנים קורין ושנים מתרגמין ובמגילה אחד קורא ואחד מתרגם קורא ושנים מתרגמין שנים קוראין וא' מתרגם שנים קורין ושנים מתרגמין והתרגום מעכב אמר רבי יוסה מן מה דאנן חמיין רבנן נפקין לתעניתא וקראיי ולא מתרגמין הדא אמרה שאין התרגום מעכב אמר ר' יונה אע"ג דאת אמר אין התרגום מעכב טעה מחזירין אותו ר' יונה ר' ירמיה חד מחזר מנא וחורנה מחזר פטירין עם ירקונן ויאמר פטירין עם מרורוין ולא ידעין מאן אמר דא ומאן אמר דא מן מה דאמר ר' יונה מהו להביאן בתמחוין של כסף הוי דהוא מחזר מנא ויאמר סלא ר' פינחס מחזר פטימין בני תורין ויאמר תורין בני תורין מניין לתרגום ר' זעירה בשם רב חננאל (נחמיה ח) ויקראו בספר תורת ה' זה המקרא מפורש זה תרגום ושום שכל אלו הטעמים ויבינו במקרא זה המסורת ויש אומרים אלו ההכריעים ויש אומרים אלו ראשי פסוקים ר' זעירא בשם רב חננאל אפילו רגיל תורה כעזרא לא יהא הוגה מפיו וקורא כמה שנאמר בברוך (ירמיהו לו) מפיו יקרא אלי כל הדברים האלה ואני כותב על הספר בדיו והא תני מעשה בר' מאיר שהיה באסייא ולא היה שם מגילה כתובה עברית וכתבה מפיו וקרייה אין למידין משעת הדחק ויש אומרים שתים כתב כתב את הראשונה מתוך פיו וכתב את השנייה מתוך הראשונה וגנז את הראשונה וקרא בשנייה ר' ישמעאל בי ר' יוסי אומר יכיל אנא כתב כל קרייא מן פומי ר' חייה רבה אמר יכיל אנא כתב כל קרייא בתרין מניין היך עבידא זבן בתרין מניי זרע דכיתן וזרע ליה וחצר ליה ועבד חבלין ותפש טביי וכתב כל קרייה על משכיהון שמע ר' ואמר אשרי הדור שאתם בתוכו כיצד הוא מברך עליה זכיי טבחא בשם ר' יוחנן הרב את ריבך והנוקם את נקמתך הגואלך והמושיעך מכף עריציך עד כדון בסוף בתחילה הרי היא ככל שאר מצותיה של תורה מה שאר כל המצות טעונות ברכה אף זו טעונה ברכה כתוב בתורה ברכה לפניה ואין כתוב בה ברכה לאחריה מה כתוב בה לפניה (דברים לב) כי שם ה' אקרא הבו גודל לאלהינו וכתוב במזון ברכה לאחריו ואין כתוב בה ברכה לפניו מה כתוב בו לאחריו (שם) ואכלת ושבעת וברכת וגו' מניין ליתן את האמור בזה בזה ואת האמור בזה בזה ר' שמואל בר נחמן בשם ר' יונתן שם שם לגזרה

Jerusalem Talmud Megillah 4:1:4-11

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סוכה ל״ד א

אבא שאול אומר ערבי שתים אחת ללולב ואחת למקדש ורבנן למקדש מנא להו הלכתא גמירי להו דא"ר אסי א"ר יוחנן עשר נטיעות ערבה וניסוך המים הלכה למשה מסיני ת"ר ערבי נחל הגדילות על הנחל פרט לצפצפה הגדילה בין ההרים א"ר זירא מאי קראה (יחזקאל יז, ה) קח על מים רבים צפצפה שמו א"ל אביי ודילמא פרושי קא מפרש קח על מים רבים ומאי ניהו צפצפה א"כ מאי שמו א"ר אבהו אמר הקב"ה אני אמרתי שיהו ישראל לפני כקח על מים רבים ומאי ניהו ערבה והן שמו עצמן כצפצפה שבהרים איכא דמתני לה להאי קרא אמתניתא קח על מים רבים צפצפה שמו מתקיף לה ר' זירא ודילמא פרושי קא מפרש קח על מים רבים מאי ניהו צפצפה אם כן מאי שמו א"ר אבהו אמר הקב"ה אני אמרתי שיהו ישראל לפני כקח על מים רבים ומאי ניהו ערבה והן שמו עצמן כצפצפה שבהרים ת"ר אי זהו ערבה ואיזהו צפצפה ערבה קנה שלה אדום ועלה שלה משוך ופיה חלק צפצפה קנה שלה לבן ועלה שלה עגול ופיה דומה למגל והא תניא דומה למגל כשר דומה למסר פסול אמר אביי כי תניא ההיא בחילפא גילא אמר אביי שמע מינה האי חילפא גילא כשר להושענא פשיטא מהו דתימא הואיל ואית ליה שם לווי לא נתכשר קמ"ל ואימא הכי נמי ערבי נחל אמר רחמנא מכל מקום אמר רב חסדא הני תלת מילי אשתני שמייהו מכי חרב בית המקדש חלפת' ערבתא ערבתא חלפתא מאי נ"מ ללולב שיפורא חצוצרתא חצוצרתא שיפורא מאי נפקא מינה לשופר של ראש השנה פתורתא פתורא פתורא פתורתא למאי נפקא מינה למקח וממכר אמר אביי אף אני אומר בי כסי הובלילא הובלילא בי כסי למאי נפקא מינה למחט הנמצא בעובי בית הכוסות אמר רבא בר יוסף אף אני אומר בבל בורסיף בורסיף בבל למאי

Sukkah 34a

Abba Shaul says: “Willows” in the plural teaches that there are two mitzvot that involve use of the willow branch. One is the willow branch for the lulav, and one is the willow branch taken for the Temple, with which the people would circle the altar on Sukkot. And the Rabbis, who do not interpret the verse that way, from where do they derive the mitzva of the willow branch for the Temple? It is a halakha transmitted to Moses from Sinai that they learned through tradition and not from a verse, as Rabbi Asi said that Rabbi Yoḥanan said: There are three halakhot for which the Sages unsuccessfully sought a Torah source. The first is the halakha of ten saplings. There is a mitzva by Torah law to extend the sanctity of the Sabbatical Year and to begin refraining from plowing thirty days before the Sabbatical Year begins. However, one may plow around individual saplings to sustain them. In a field that is one beit se’a, fifty by fifty cubits, in which there are ten evenly spaced saplings, it is permitted to plow the entire field until the onset of the Sabbatical Year to sustain the saplings. The second halakha is the mitzva of the willow branch in the Temple. And the third halakha is the mitzva of the water libation on the altar, which accompanies the daily offerings each day of Sukkot, together with the daily wine libation. No Torah source was found for these halakhot, as each is a halakha transmitted to Moses from Sinai. The Sages taught an additional baraita: “Willows of the brook” is referring to those that grow by the river, which comes to exclude a tzaftzafa, which grows among the mountains and not near a brook. Rabbi Zeira said: What is the verse from which the fact that the tzaftzafa is unfit is derived? It is derived from the reprimand that is written: “He placed it by great waters, and set it as a tzaftzafa” (Ezekiel 17:5). The Jewish people were planted like a willow on great waters, but ultimately became like a tzaftzafa. Apparently, a tzaftzafa does not grow on great waters. Abaye said to Rabbi Zeira: And perhaps the second part of the verse is merely explaining the first part, and it means: He placed it by great waters, and what is it that He placed there? It is a tzaftzafa. Rabbi Zeira answered: If so, and that is the meaning of the verse, what is the meaning of the term “set it”? Rather, the verse means that the willow branch was transformed into a tzaftzafa. That is how Rabbi Abbahu explained the verse, as Rabbi Abbahu said that the Holy One, Blessed be He, said: I said that the Jewish people should be before Me as a plant placed by great waters, and what is that plant? It is a willow. And they set themselves as a tzaftzafa of the mountains. Some taught this verse as the conclusion of the baraita and Rabbi Zeira raised the objection, and the response to his objection is unattributed: He placed it by great waters, and set it as a tzaftzafa. Rabbi Zeira strongly objects: And perhaps the second part of the verse is merely explaining the first part, and it means: He placed it by great waters, and what is it that He placed there? It is a tzaftzafa. The Gemara rejects this suggestion: If so, and that is the meaning of the verse, what is the meaning of the term “set it”? Rabbi Abbahu said that the Holy One, Blessed be He, said: I said that the Jewish people should be before Me as a plant placed by great waters, and what is that plant? It is a willow. And they set themselves as a tzaftzafa of the mountains. Apropos the defining characteristics of the willow branch, in contrast to similar species that are unfit, the Sages taught: What is a willow and what is a tzaftzafa? With regard to a willow branch, its stem is red, and its leaf is elongated, and the edge of its leaf is smooth. With regard to a tzaftzafa, its stem is white, its leaf is round, and the edge of its leaf is serrated like a sickle. The Gemara objects: But isn’t it taught in a baraita: If the edge of its leaf is serrated like a sickle it is fit, but if it is serrated like a saw, whose teeth are uneven in both size and sequence, it is unfit? Abaye said: When that baraita was taught, it was referring to a particular type of willow called ḥilfa gila, whose leaves are serrated. However, all other types of willow branches have leaves with a smooth edge. Abaye said: Conclude from it that this ḥilfa gila is fit for use in the hoshana of the four species. The Gemara wonders: That is obvious. The Gemara answers: Lest you say that since its name is accompanied by a modifier, as it is called ḥilfa gila, it should not be unfit. Therefore, Abaye teaches us that it is fit. The Gemara asks: And say it is indeed so, that since its name is accompanied by a modifier it is unfit. The Gemara answers: The Merciful One states: “Willows of the brook,” in the plural, teaching that the branches of willows are fit in any case. Apropos the branches of the willow and the tzaftzafa, the Gemara cites what Rav Ḥisda said: These three objects’ names changed since the Temple was destroyed. That which was called willow was called in later generations ḥalfata, which is another name for tzaftzafa, and that which was called ḥalfata was called willow. The Gemara asks: What is the practical halakhic difference that emerges from the name change? The Gemara answers: It is with regard to the mitzva of taking the lulav, as one of the species bound with the lulav is a willow branch, which is now called tzaftzafa. In addition, that which was called trumpet was called shofar in later generations, and that which was called shofar was called trumpet in later generations. The Gemara asks: What is the practical halakhic difference whether a shofar is called shofar or trumpet? The Gemara answers: It is significant with regard to the halakhot of shofar of Rosh HaShana. On Rosh HaShana, one fulfills his obligation only by sounding a shofar. If one comes today and asks what instrument he should use to sound the requisite blasts, he should be told to use a trumpet. Also, that which was originally called petora was called in later generations by the name previously used for a small table, petorata, and a petorata was called petora. The Gemara asks: What is the practical halakhic difference that emerges from the change of name? The Gemara answers: It is with regard to the halakhot of buying and selling. One who orders a petora should know that he ordered a small table and not a large one. Abaye said: I too shall speak of changes in the meaning of terms in this generation. That which was called huvlila, the first compartment of the stomach of animals that chew their cud, is, in recent generations, called bei kasei, the name of the second compartment of the animal’s stomach. Similarly, that which was once called bei kasei is called huvlila in recent generations. What is the practical halakhic difference that emerges from this change of names? It is with regard to a needle that is found in the thick wall of the second compartment of the stomach. In the halakhot of tereifot, it is prohibited to eat animals with a life expectancy of less than a year. It was established that if a needle punctures the wall of the second compartment of the stomach from only one side, the animal is kosher. If the needle penetrates the wall in a manner visible from both sides, the animal assumes the halakhic status of a tereifa. In the first stomach, even if the needle penetrated only one side of the wall, the animal assumes the halakhic status of a tereifa. Therefore, it is crucial to distinguish between the first and the second compartments of the stomach. Rava bar Yosef said: I too shall speak of changes in the meaning of terms in this generation. The city that in biblical times was called Babylon was called Bursif in later generations, and Bursif was called Babylon in later generations. The Gemara asks: What is

עירובין פ״ח א-פ״ח ב

אַנְשֵׁי טְבֶרְיָא כְּמִי שֶׁלֹּא יִבְטַל מִמְּלַאכְתּוֹ דָּמֵי. וּמִסְתַּפְּגִין בַּאֲלוּנְטִית מַאי הִיא, דְּתַנְיָא: מִסְתַּפֵּג אָדָם בַּאֲלוּנְטִית, וּמַנִּיחָהּ בַּחַלּוֹן. וְלֹא יִמְסְרֶנָּה לָאוֹלְיָירִין מִפְּנֵי שֶׁחֲשׁוּדִין עַל אוֹתוֹ דָּבָר. רַבִּי שִׁמְעוֹן אוֹמֵר: אַף מְבִיאָהּ בְּיָדוֹ לְתוֹךְ בֵּיתוֹ. אָמַר רַבָּה בַּר רַב הוּנָא: לֹא שָׁנוּ אֶלָּא לְמַלּאוֹת, אֲבָל לִשְׁפּוֹךְ — אָסוּר. מַתְקֵיף לַהּ רַב שֵׁיזְבִי: וְכִי מָה בֵּין זֶה לְעוּקָה? הָנֵי תָּיְימִי, וְהָנֵי לָא תָּיְימִי. אִיכָּא דְּאָמְרִי, אָמַר רַבָּה בַּר רַב הוּנָא: לָא תֵּימָא לְמַלּאוֹת הוּא דִּשְׁרֵי, לִשְׁפּוֹךְ אָסוּר, אֶלָּא לִשְׁפּוֹךְ נָמֵי שְׁרֵי. אָמַר רַב שֵׁיזְבִי: פְּשִׁיטָא — הַיְינוּ עוּקָה! מַהוּ דְּתֵימָא: הָנֵי תָּיְימִי וְהָנֵי לָא תָּיְימִי, קָא מַשְׁמַע לַן. וְכֵן שְׁתֵּי גְזוּזְטְרָאוֹת זוֹ וְכוּ׳. אָמַר רַב הוּנָא אָמַר רַב: לֹא שָׁנוּ אֶלָּא בִּסְמוּכָה, אֲבָל בְּמוּפְלֶגֶת — עֶלְיוֹנָה מוּתֶּרֶת. וְרַב לְטַעְמֵיהּ, דַּאֲמַר רַב: אֵין אָדָם אוֹסֵר עַל חֲבֵירוֹ דֶּרֶךְ אֲוִיר. אָמַר רַבָּה אָמַר רַבִּי חִיָּיא, וְרַב יוֹסֵף אָמַר רַבִּי אוֹשַׁעְיָא: יֵשׁ גָּזֵל בְּשַׁבָּת. וְחוּרְבָּה מַחֲזִיר לַבְּעָלִים. הָא גוּפָא קַשְׁיָא: אָמְרַתְּ ״יֵשׁ גָּזֵל בְּשַׁבָּת״ — אַלְמָא קָנְיָא, ״וְחוּרְבָּה מַחֲזִיר לִבְעָלִים״ — אַלְמָא לָא קָנְיָא! הָכִי קָאָמַר: יֵשׁ דִּין גָּזֵל בְּשַׁבָּת, כֵּיצַד — דְּחוּרְבָּה מַחֲזִיר לַבְּעָלִים. אָמַר רַבָּה, וּמוֹתְבִינַן אַשְּׁמַעְתִּין: וְכֵן שְׁתֵּי גְזוּזְטְרָאוֹת זוֹ לְמַעְלָה מִזּוֹ וְכוּ׳. וְאִי אָמְרַתְּ יֵשׁ דִּין גָּזֵל בְּשַׁבָּת, אַמַּאי אֲסוּרוֹת? אָמַר רַב שֵׁשֶׁת: הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן שֶׁעָשׂוּ מְחִיצָה בְּשׁוּתָּפוּת. אִי הָכִי, כִּי עָשׂוּ לַתַּחְתּוֹנָה נָמֵי! כֵּיוָן דְּעָשׂוּ לַתַּחְתּוֹנָה — גַּלּוֹיֵי גַּלִּי דַּעְתַּהּ דַּאֲנָא בַּהֲדָךְ לָא נִיחָא לִי. מַתְנִי׳ חָצֵר שֶׁהִיא פְּחוּתָה מֵאַרְבַּע אַמּוֹת — אֵין שׁוֹפְכִין בְּתוֹכָהּ מַיִם בְּשַׁבָּת, אֶלָּא אִם כֵּן עָשׂוּ לָהּ עוּקָה מַחְזֶקֶת סָאתַיִם מִן הַנֶּקֶב וּלְמַטָּה. בֵּין מִבַּחוּץ, בֵּין מִבִּפְנִים. אֶלָּא שֶׁמִּבַּחוּץ — צָרִיךְ לִקְמוֹר, מִבִּפְנִים — אֵין צָרִיךְ לִקְמוֹר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: בִּיב שֶׁהוּא קָמוּר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים — שׁוֹפְכִים לְתוֹכוֹ מַיִם בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ גַּג אוֹ חָצֵר מֵאָה אַמָּה — לֹא יִשְׁפּוֹךְ עַל פִּי הַבִּיב, אֲבָל שׁוֹפֵךְ הוּא לַגַּג, וְהַמַּיִם יוֹרְדִין לַבִּיב. הֶחָצֵר וְהָאַכְסַדְרָה מִצְטָרְפִין לְאַרְבַּע אַמּוֹת. וְכֵן שְׁתֵּי דְיוֹטָאוֹת זוֹ כְּנֶגֶד זוֹ, מִקְצָתָן עָשׂוּ עוּקָה וּמִקְצָתָן לֹא עָשׂוּ עוּקָה, אֶת שֶׁעָשׂוּ עוּקָה — מוּתָּרִין, אֶת שֶׁלֹּא עָשׂוּ עוּקָה — אֲסוּרִין. גְּמָ׳ מַאי טַעְמָא? אָמַר רַבָּה: מִפְּנֵי שֶׁאָדָם עָשׂוּי לְהִסְתַּפֵּק סָאתַיִם מַיִם בְּכׇל יוֹם, בְּאַרְבַּע אַמּוֹת — אָדָם רוֹצֶה לְזַלְּפָן, פָּחוֹת מֵאַרְבַּע — שׁוֹפְכָן. אִי דַּעֲבִיד עוּקָה — שְׁרֵי, אִי לָא — אָסוּר. רַבִּי זֵירָא אָמַר: אַרְבַּע אַמּוֹת — תָּיְימִי, פָּחוֹת מֵאַרְבַּע אַמּוֹת — לָא תָּיְימִי. מַאי בֵּינַיְיהוּ? אָמַר אַבָּיֵי: אֲרִיךְ וְקַטִּין אִיכָּא בֵּינַיְיהוּ. תְּנַן: חָצֵר וְאַכְסַדְרָה מִצְטָרְפִין לְאַרְבַּע אַמּוֹת. בִּשְׁלָמָא לְרַבִּי זֵירָא נִיחָא, אֶלָּא לְרַבָּה קַשְׁיָא! תַּרְגְּמָא רַבִּי זֵירָא אַלִּיבָּא דְרַבָּה בְּאַכְסַדְרָה מְהַלֶּכֶת עַל פְּנֵי כָּל הֶחָצֵר כּוּלָּהּ. תָּא שְׁמַע: חָצֵר שֶׁאֵין בָּהּ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת — אֵין שׁוֹפְכִין לְתוֹכָהּ מַיִם בַּשַּׁבָּת. בִּשְׁלָמָא לְרַבָּה נִיחָא, אֶלָּא לְרַבִּי זֵירָא קַשְׁיָא! אָמַר לָךְ רַבִּי זֵירָא: הָא מַנִּי רַבָּנַן הִיא, וּמַתְנִיתִין רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. וּמַאי דּוּחְקֵיהּ דְּרַבִּי זֵירָא לְאוֹקֹמַהּ לְמַתְנִיתִין כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב? אָמַר רָבָא: מַתְנִיתִין קְשִׁיתֵיהּ, מַאי אִירְיָא דְּתָנֵי ״חָצֵר שֶׁהִיא פְּחוּתָה״, לִיתְנֵי: ״חָצֵר שֶׁאֵין בָּהּ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת״! אֶלָּא לָאו שְׁמַע מִינַּהּ, דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. שְׁמַע מִינַּהּ. וְהָא מִדְּסֵיפָא רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, רֵישָׁא לָאו רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב! כּוּלַּהּ רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, וְחַסּוֹרֵי מִיחַסְּרָא, וְהָכִי קָתָנֵי: חָצֵר שֶׁהִיא פְּחוּתָה מֵאַרְבַּע אַמּוֹת — אֵין שׁוֹפְכִין לְתוֹכָהּ מַיִם בְּשַׁבָּת, הָא אַרְבַּע אַמּוֹת — שׁוֹפְכִין, שֶׁרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: בִּיב הַקָּמוּר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים — שׁוֹפְכִין לְתוֹכוֹ מַיִם בַּשַּׁבָּת. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: בִּיב הַקָּמוּר. מַתְנִיתִין דְּלָא כַּחֲנַנְיָא. דְּתַנְיָא, חֲנַנְיָא אוֹמֵר: אֲפִילּוּ גַּג מֵאָה אַמָּה — לֹא יִשְׁפּוֹךְ, לְפִי שֶׁאֵין הַגָּג עָשׂוּי לִבְלוֹעַ, אֶלָּא לְקַלֵּחַ. תָּנָא: בַּמֶּה דְּבָרִים אֲמוּרִים — בִּימוֹת הַחַמָּה, אֲבָל בִּימוֹת הַגְּשָׁמִים — שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע. מַאי טַעְמָא? אָמַר רָבָא: אָדָם רוֹצֶה שֶׁיִּבָּלְעוּ מַיִם בִּמְקוֹמָן. אֲמַר לֵיהּ אַבָּיֵי: וַהֲרֵי שׁוֹפְכִין, דְּאָדָם רוֹצֶה שֶׁיִּבָּלְעוּ, וְקָתָנֵי ״לֹא יִשְׁפּוֹךְ״! אֲמַר לֵיהּ: הָתָם לְמַאי נֵיחוּשׁ לַהּ, אִי מִשּׁוּם קִלְקוּל חֲצֵירוֹ — הָא מִיקַּלְקְלָא וְקָיְימָא. וְאִי מִשּׁוּם גְּזֵירָה שֶׁמָּא יֹאמְרוּ ״צִנּוֹרוֹ שֶׁל פְּלוֹנִי מְקַלֵּחַ מַיִם״ — סְתָם צִנּוֹרוֹת מְקַלְּחִים הֵם. אָמַר רַב נַחְמָן: בִּימוֹת הַגְּשָׁמִים, עוּקָה מַחֲזִיק סָאתַיִם — נוֹתְנִין לוֹ סָאתַיִם, מַחֲזִיק סְאָה — נוֹתְנִין לוֹ סְאָה. בִּימוֹת הַחַמָּה, מַחֲזִיק סָאתַיִם — נוֹתְנִין לוֹ סָאתַיִם, סְאָה — אֵין נוֹתְנִין לוֹ כָּל עִיקָּר. בִּימוֹת הַחַמָּה נָמֵי, מַחֲזִיק סְאָה נִיתֵּיב לֵיהּ סְאָה! גְּזֵרָה דִּלְמָא אָתֵי לִיתֵּן לֵיהּ סָאתַיִם. אִי הָכִי בִּימוֹת הַגְּשָׁמִים נָמֵי לִיגְזוֹר! הָתָם מַאי נֵיחוּשׁ לַהּ? אִי מִשּׁוּם קִילְקוּל — הָא מִיקַּלְקְלָא וְקָיְימָא. אִי מִשּׁוּם גְּזֵירָה ״שֶׁמָּא יֹאמְרוּ צִנּוֹרוֹ שֶׁל פְּלוֹנִי מְקַלֵּחַ מַיִם״ — סְתָם צִנּוֹרוֹת מְקַלְּחִין הֵן. אָמַר אַבָּיֵי: הִילְכָּךְ, אֲפִילּוּ כּוֹר וַאֲפִילּוּ כּוֹרַיִים. וְכֵן שְׁתֵּי דְיוֹטָאוֹת זוֹ כְּנֶגֶד זוֹ. אָמַר רָבָא: אֲפִילּוּ עֵירְבוּ. אֲמַר (לֵיהּ) אַבָּיֵי: מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם נְפִישָׁא דְמַיָּא, וְהָתַנְיָא: אַחַת לִי עוּקָה, וְאַחַת לִי גִּיסְטְרָא בְּרֵיכָה וַעֲרֵיבָה, אַף עַל פִּי שֶׁנִּתְמַלְּאוּ מַיִם מֵעֶרֶב שַׁבָּת — שׁוֹפְכִין לְתוֹכָן מַיִם בַּשַּׁבָּת! אֶלָּא, אִי אִיתְּמַר, הָכִי אִיתְּמַר: אָמַר רָבָא

Eruvin 88a-88b

the inhabitants of Tiberias are considered like one who does so in order not to neglect his usual work. Most of them are ordinary laborers. It can be assumed that if they rose early to bring home straw or stalks in which to store their produce, they did so only to save work time. The Gemara turns to the third activity that Rabbi Ḥananya ben Akavya permitted for the inhabitants of Tiberias: And they may dry themselves with a towel. What is this halakha? As it was taught in a baraita: A person who washed himself in cold water on Shabbat or a Festival may dry himself with a towel and place it on a window, as there is no concern that he perform the prohibited labor of wringing out the towel. And he may not give the towel to the bathhouse attendants [olayerin] because they are suspected with regard to that matter, as they might wring out the towel before giving it to other bathers. Furthermore, one may not bring the towel home because if he does so, he might forget and wring it out. Rabbi Shimon said: He may even bring the towel in his hand to his house, as there is no concern lest he wring it. Rabba bar Rav Huna: They taught the leniency of partitions surrounding a hole in a balcony only with regard to drawing water through the hole; but to pour waste water down the hole, it is prohibited. Rav Sheizvi raised an objection against this halakha: And what is the difference between this case of a hole in the balcony and that of a pit [uka] used in a courtyard for waste water? The Sages rule in the next mishna below that one who digs a pit with a capacity of two se’a in a small courtyard that is less than four cubits may pour waste water into the courtyard on Shabbat, even if the pit was full before Shabbat. He need not be concerned that this will cause water to flow out of the courtyard into the public domain on Shabbat. The Gemara answers: These waters, which are poured out into the courtyard, are likely to be absorbed into the ground, and it is therefore uncertain that the water will indeed leave the courtyard. But these, the water poured through the hole into the body of water under the balcony, will not be absorbed. Therefore, one knows with certainty that the water will flow out beyond the permitted boundary. Some say that Rabba bar Rav Huna actually said: You should not say that it is only drawing water through the hole in the balcony that is permitted, while pouring waste water through it is prohibited; rather, pouring waste water through the hole is also permitted. Rav Sheizvi said: This is obvious, as this is exactly the same as the halakha of the pit discussed in the next mishna. The Gemara rejects this argument: It is necessary to specify both halakhot, lest you say there is a difference between the cases, as these, the water poured in the courtyard, are likely to be absorbed into the ground, whereas these, the water poured through the hole in the balcony, will not be absorbed. Rabba bar Rav Huna therefore teaches us that we do not distinguish between the two cases. We learned in the mishna: And likewise, if there are two balconies, one above the other, and a partition is erected for the upper balcony but is not erected for the lower one, it is prohibited for residents of both balconies to draw water through the upper one, unless they establish a joint eiruv between them. Rav Huna said that Rav said: They taught that one balcony renders it prohibited for residents of the other only where the one balcony is near the other, i.e., horizontally within four handbreadths. But if each balcony is separated by four handbreadths from the other, so that the residents of each balcony can use the other only by means of the air, the residents of the upper balcony are permitted to draw water, while the residents of the lower one are prohibited from doing so. And Rav follows his regular line of argument here, as Rav said: One person does not impose restrictions upon another person by way of the air. Since the lower balcony is far from the higher one, it does not prohibit it, although it can make use of it by means of the vacant airspace between them, albeit with difficulty. Rabba said that Rabbi Ḥiyya said, and Rav Yosef said that Rabbi Oshaya said: The halakha of stealing applies to Shabbat domains, and a ruin must be returned to its owner. The Gemara registers surprise: This ruling itself is difficult, i.e., it is self-contradictory. You first said that the halakha of stealing applies to Shabbat domains, which at this point is understood by the Gemara as referring to the following case: A person’s house adjoins the ruin of another, and he observes that the ruin has been left deserted by its owner. If this person uses the ruin during the week, on Shabbat he may treat it as though it were his own, by carrying objects from his own house into the ruin and vice versa. From here we can infer that a stolen place is acquired for the purpose of Shabbat domains, although it does not belong to the person for other purposes. However, you subsequently said that a ruin must be returned to its owner, and from here we can infer that a ruin is not acquired for the purpose of Shabbat domains by the person who used it during the week, and therefore he may not carry objects from his own house into the ruin. The Gemara answers: We should not understand this statement as suggested above, but rather this is what Rabbi Ḥiyya and Rabbi Oshaya are saying: The halakha of returning stolen property applies to Shabbat domains. How so? This means that a ruin must be returned to its owner. In other words, one who uses a ruin during the week does not acquire it even for the purpose of Shabbat domains. Rabba said: And we ourselves raised an objection against our own teaching, as we learned in the mishna. And likewise, if there are two balconies, one above the other, they prohibit one another. But if you say that the halakha against stealing applies on Shabbat, which means one may not use the domain of another, and he acquires no rights to it if he does so, why are the two balconies prohibited from using it. The lower one has no right to make use of the upper one. Rav Sheshet said: We are dealing here with a situation where, for example, the residents of the upper balcony and the residents of the lower balcony jointly erected a partition for the upper balcony. Consequently, the residents of the lower balcony share the right to use it with the residents of the upper one. The Gemara raises a difficulty: If so, in a case where they erected a separate partition for the lower balcony, the residents of the upper balcony should likewise be prohibited to use it. As the residents of the lower one are partners in the upper one, they should prohibit its residents from using it. The Gemara answers: Since they erected a separate partition for the lower balcony, they each thereby revealed their intention to the residents of the upper balcony that: It is not my wish to be partners with you. Consequently, they no longer prohibit the residents of the upper balcony from using it. MISHNA: With regard to a courtyard that is less than four cubits by four cubits in area, one may not pour waste water into it on Shabbat, unless a pit was fashioned to receive the water, and the pit holds two se’a in volume from its edge below. This halakha applies whether the pit was fashioned outside the courtyard or whether it was dug inside the courtyard itself. The only difference is as follows: If the pit was dug outside in the adjoining public domain, it is necessary to arch over it, so that the water will not flow into the public domain. If it was dug inside the courtyard, it is not necessary to arch over it. Rabbi Eliezer ben Ya’akov says: In the case of a drainage ditch whose first four cubits are arched over in the public domain, one may pour waste water into it on Shabbat. And the Rabbis say: Even if a roof or a courtyard is a hundred cubits in area, one may not pour water directly onto the mouth of the drainage ditch. However, he may pour it upon the roof, from which the water spills into the drain of its own accord. A courtyard and a portico, a roofed but unwalled structure in front of a house, combine for the four cubits by virtue of which it is permitted to pour water even into a courtyard that lacks a pit. And likewise, with regard to two upper stories [deyotaot], one opposite the other in the same small courtyard, if the residents of one of them fashioned a pit in the courtyard, and the residents of the other did not fashion a pit, those who fashioned a pit are permitted to pour their waste water into the courtyard, whereas those who did not fashion a pit are prohibited to do so. GEMARA: The Gemara asks: What is the reason that a courtyard four by four cubits in area does not require a pit? Rabba said: Because a person ordinarily uses two se’a of water a day, and with regard to a courtyard of at least four cubits by four cubits, a person wants to sprinkle the water on the ground to prevent any dust from rising. Consequently, even if in practice the water does flow out of the courtyard, this effect is not necessarily his intention. But if the courtyard is less than four cubits by four cubits in area, one simply pours the water out, as the place is not fit for sprinkling. Therefore, if one fashioned a pit, it is permitted to pour out water; but if not, it is prohibited to do so, as one certainly intends for the water to flow outside. Rabbi Zeira offered a different reason and said: In a courtyard of four cubits by four cubits, the water is likely to be absorbed into the ground. If it is less than four cubits in size, the water will not be absorbed but will flow out. The Gemara asks: What is the practical difference between these two explanations? Abaye said: There is a difference between them with regard to a long and narrow courtyard. As the area of this courtyard is also sixteen square cubits, it likewise absorbs the water. Rabbi Zeira would therefore rule that it does not require a pit. However, as this courtyard is not in need of sprinkling, it requires a pit according to Rabba. We learned in the mishna: A courtyard and a portico combine for the requisite four cubits, permitted the pouring of water into a courtyard that lacks a pit. The Gemara asks: Granted, according to the opinion of Rabbi Zeira, this works out well, as the total area is large enough to absorb the water. However, according to Rabba it is difficult, for when the courtyard is joined with the portico it is no longer in the shape of a square, and it is therefore unfit for sprinkling. Rabbi Zeira explained the mishna in accordance with the opinion of Rabba, by saying that it is referring to a portico that extends along the entire courtyard, so that it adds to its width alone. Consequently, the courtyard and the portico together form a square of four by four cubits, an area that is fit for sprinkling. The Gemara suggests: Come and hear a baraita that can decide this dispute. With regard to a courtyard that is not four cubits by four cubits in area, one may not pour water into it on Shabbat. The Gemara assumes that the baraita, which teaches that one may pour water only into a courtyard that it is four by four cubits, is precise in its wording. Granted, according to Rabba, this works out well, as he maintains that it is prohibited to pour water into a long and narrow courtyard. However, according to Rabbi Zeira, who maintains that the critical factor is the area of the courtyard, this is difficult. The Gemara answers that Rabbi Zeira can say to you: In accordance with whose opinion is this baraita? It is in accordance with the opinion of the Rabbis at the end of the mishna, who maintain that the area of the courtyard is of no importance, whereas our unattributed mishna is in accordance with the opinion of Rabbi Eliezer ben Ya’akov, according to whom the area is the decisive factor. The Gemara asks: And what forced Rabbi Zeira to establish the mishna in accordance with the opinion of Rabbi Eliezer ben Ya’akov? Rava said: The mishna was difficult for him. Why did the tanna specifically teach his ruling with respect to a courtyard that is less than four cubits, from which it can be inferred that if it has an area of four by four cubits it is permitted to pour water, even if it is not square in shape? Let the mishna teach: A courtyard that is not four cubits by four cubits, i.e., one that is not square shaped, even if it includes an area of sixteen square cubits. Rather, shouldn’t one conclude from this argument that the unattributed section of the mishna is in accordance with the opinion of Rabbi Eliezer ben Ya’akov? The Gemara summarizes: Indeed, conclude from this that it is so. The Gemara raises a difficulty with this conclusion: But from the fact that a latter clause of the mishna explicitly cites the opinion of Rabbi Eliezer ben Ya’akov, it can be inferred that the first clause does not represent the opinion of Rabbi Eliezer ben Ya’akov. The Gemara rejects this argument: In fact, the entire mishna is in accordance with the opinion of Rabbi Eliezer ben Ya’akov, and as for its problematic style, the mishna is incomplete and it teaches the following: With regard to a courtyard that is less than four cubits in area, one may not pour waste water into it on Shabbat. Consequently, if it is four cubits in area, one may pour water into it, as Rabbi Eliezer ben Ya’akov says: If the first four cubits of a drainage ditch were arched over in the public domain, one may pour waste water into it on Shabbat. We learned in the mishna that Rabbi Eliezer ben Ya’akov says: If the first four cubits of a drainage ditch were arched over in the public domain, it is permitted to pour waste water into it on Shabbat. However, the Rabbis say: One may pour water only upon the roof, from which it will spill into the drain of its own accord. The Gemara comments: The mishna was not taught in accordance with the opinion of Ḥananya. For it was taught in a baraita that Ḥananya says: Even with regard to a roof one hundred cubits in area, one may not pour water onto it, because a roof is not apt to absorb the water. Rather, it causes it to run off. Consequently, pouring water onto this roof is equivalent to pouring it directly outside. A tanna taught: In what case is this statement, that a pit is required, said? In the summer, but in the rainy season, one may pour and repeat, and he need not hold back. What is the reason? Rava said: A person is equally willing for the water to be absorbed on the spot, i.e., as there is abundant water in the courtyard during the rainy season, it will remain muddy in any case, and he therefore does not care whether the added waste water remains in the courtyard or if it flows out. Abaye said to him: With regard to waste water poured into a drainage ditch, that a person wants it to be absorbed in the ditch itself, rather than flow out, and yet the mishna teaches that one may not pour water into the ditch. Rava said to him: There, during the rainy season, there is no reason to prohibit the practice, for with regard to what need we be concerned? If you say he wants the water to flow out into the public domain because he is concerned about spoiling and sullying his courtyard, it is already spoiled by the rainwater. And if you say it should be prohibited due to a decree lest people say that so-and-so’s gutter is flowing with water on Shabbat, which might lead them to think he is watering his garden or violating some other prohibition, and they might act likewise even in the summer, this is not a relevant concern. As gutters ordinarily flow with water in the rainy season, people do not entertain this suspicion. Rav Naḥman said: In the rainy season, with regard to a pit that holds two se’a, we grant him permission to pour two se’a of water into it. If it holds only one se’a, we grant him one se’a. However, in the summer, if the pit has a capacity of two se’a, we grant him two se’a; if it holds only one se’a, we do not grant him permission to pour any water at all. The Gemara raises a difficulty: In the hot season as well, if the pit holds one se’a, let us grant him one se’a, for if he pours only this amount of water, it will not flow out into the public domain. The Gemara answers: This is prohibited due to a decree lest he come to put two se’a into it. The Gemara asks: If so, in the rainy season let us also apply the same preventive measure. The Gemara answers: There, in the rainy season, there is no reason to prohibit the practice, for if one pours more water into a pit than it can take, about what need we be concerned? If you say he wants the waste water to flow out into the public domain because he is concerned about spoiling his courtyard, it is already spoiled by the rainwater. If you say it should be prohibited due to a decree lest people say that so-and-so’s gutter is flowing with water on Shabbat, gutters ordinarily gush with water in the rainy season, as stated above. Abaye said: Therefore, in accordance with this reasoning, one can pour even a kor and even two kor of waste water into a small pit. As all gutters flow with water in the rainy season, there is no cause for any concern. We learned in the mishna: And likewise, with regard to two upper stories, one opposite the other in the same courtyard, the residents of the one who dug a pit in the courtyard may pour water into it, while the residents of the other one who did not dig a pit in the courtyard are prohibited from doing so. Rava said: This halakha applies even if the residents of the two upper stories established an eiruv together. Abaye said to him: What is the reason for this ruling? If you say it is due to the increase in the amount of water, as two upper stories pour out more water than one, wasn’t it taught in a baraita: The same halakha applies to a pit, and the same applies to a cracked earthenware vessel used as a receptacle for water, or a small pond, or a basin: Even though they were already filled with water on Shabbat eve, one may pour water into them on Shabbat. It is evident from here that as long as the pit is the requisite size, there is no concern about the amount of water that will flow out from it. Rather, if it was stated it was stated as follows. Rava said:

יבמות כ״ה א-כ״ה ב

מנעלים הפוכים תחת המטה אמר רבי הואיל ומכוער הדבר תצא מנעלים הפוכים ליחזי דמאן נינהו אלא מקום מנעלים הפוכים (תחת המטה א"ר הואיל ומכוער הדבר תצא) והלכתא כוותיה דרב והלכתא כוותיה דרבי קשיא הלכתא אהלכתא לא קשיא הא בקלא דפסיק הא בקלא דלא פסיק קלא דלא פסיק וליכא עדים כרבי קלא דפסיק ואיכא עדים כרב וקלא דלא פסיק עד כמה אמר אביי אמרה לי אם דומי דמתא יומא ופלגא ולא אמרן אלא דלא פסק ביני וביני אבל פסק ביני וביני הא פסק ולא אמרן אלא דלא פסק מחמת יראה אבל פסק מחמת יראה מחמת יראה הוא ולא אמרן אלא דליכא אויבים אבל איכא אויבים אויבים הוא דאפקו ליה לקלא תנן התם המוציא את אשתו משום שם רע לא יחזיר משום נדר לא יחזיר שלח ליה רבה בר הונא לרבה בר ר"נ ילמדנו רבינו כנס מהו שיוציא א"ל תנינא הנטען על אשת איש והוציאה מתחת ידו אע"פ שכנס יוציא א"ל מי דמי התם הוציאוה והכא הוציאה ורבה בר ר"נ מתניתין נמי הוציאה תנן ואכתי מי דמי הכא בעל והתם בועל א"ל שפיר דמי אהדדי הכא אמור רבנן לא יכנוס ואם כנס יוציא ה"נ אמרי רבנן לא יחזיר ואם כנס יוציא ולא היא התם אלומי אלמיה לקלא הכא אמרינן קם ביה בקלא וליתיה: מתני׳ המביא גט ממדינת הים ואמר בפני נכתב ובפני נחתם לא ישא את אשתו מת הרגתיו הרגנוהו לא ישא את אשתו רבי יהודה אומר הרגתיו לא תנשא אשתו הרגנוהו תנשא אשתו: גמ׳ טעמא דממדינת הים דעליה קסמכינן אבל מא"י דלאו עליה קסמכינן ישא את אשתו והא מת דלאו עליה קסמכינן דאמר מר אשה דייקא ומינסבא וקתני לא ישא את אשתו התם ליכא כתבא הכא איכא כתבא דתנן מה בין גט למיתה שהכתב מוכיח: מת הרגתיו הרגנוהו לא ישא את אשתו: הוא ניהו דלא ישא את אשתו הא לאחר תנשא והאמר רב יוסף פלוני רבעני לאונסי הוא ואחר מצטרפין להרגו לרצוני רשע הוא והתורה אמרה (שמות כג, א) אל תשת ידך עם רשע להיות עד חמס וכ"ת שאני עדות אשה דאקילו בה רבנן והא"ר מנשה גזלן דדבריהם כשר לעדות אשה גזלן דדברי תורה פסול לעדות אשה נימא רב מנשה דאמר כר' יהודה אמר לך רב מנשה אנא דאמרי אפילו לרבנן וטעמא דרבנן הכא כדרבא דאמר רבא אדם קרוב אצל עצמו ואין אדם משים עצמו רשע לימא רב יוסף דאמר כרבי יהודה אמר לך רב יוסף אנא דאמרי אפי' לרבנן ושאני עדות אשה דאקילו בה רבנן ורב מנשה דאמר כרבי יהודה: הרגתיו כו' הרגנוהו תנשא כו': מאי שנא הרגתיו ומאי שנא הרגנוהו אמר רב יהודה באומר אני הייתי עם הורגיו והתניא אמרו לו לרבי יהודה מעשה בלסטים אחד שיצא ליהרג במגיזת קפוטקיא ואמר להם לכו אמרו לה לאשת שמעון בן כהן אני הרגתי את בעלה בכניסתי ללוד ואמרי לה בכניסתו ללוד והשיאו את אשתו אמר להם משם ראיה באומר אני הייתי עם הורגיו והא לסטים קתני שנתפס ע"י לסטיות והא יצא ליהרג קתני בי דינא דעובדי כוכבים דלא דייקי וקטלי: מתני׳ החכם שאסר את האשה בנדר על בעלה הרי זה לא ישאנה מיאנה או שחלצה בפניו ישאנה מפני שהוא ב"ד: גמ' הא התירה ישאנה במאי עסקינן אילימא בחד חד מי מצי מתיר והאמר (רב אמר) ר' חייא בר אבין אמר רב עמרם תנא התרת נדרים בשלשה ואלא בתלתא מי חשידי והתנן מיאנה או שחלצה בפניו ישאנה מפני שהוא בית דין לעולם בחד וכדאמר רב חסדא אמר ר' יוחנן ביחיד מומחה הכא נמי ביחיד מומחה: מיאנה או שחלצה וכו': טעמא דב"ד הא בתרי לא מ"ש מהא דתנן עדים החתומים על שדה מקח ועל גט אשה לא חשו חכמים לדבר זה היא גופה קמשמע לן לאפוקי ממ"ד מיאון בפני שנים קמשמע לן מיאון בג' איבעיא להו כנס מהו שיוציא רב כהנא אמר כנס מוציא רב אשי אמר כנס אינו מוציא תני להו רב זוטי דבי רב פפי כדברי האומר כנס אינו מוציא אמרו ליה רבנן לרב אשי גמרא או סברא אמר להו מתני׳ היא הנטען משפחה ונשתחררה מעובדת כוכבים ונתגיירה הרי זה לא יכנוס ואם כנס אין מוציא אלמא

Yevamot 25a-25b

The same applies if the husband found the shoes reversed under the bed, so that the toe of the shoe faced the bed; this is a sign that a stranger came in and placed them like that. Rabbi Yehuda HaNasi said: Since this is a distasteful matter, she must be divorced. The Gemara questions this: Shoes turned around? Let him see whose they are and clarify who the stranger was and then find out what he was doing there. Rather, the case was that he found the place of the shoes, i.e., shoe prints, reversed under the bed and cannot recognize whose shoe prints they are. Rabbi Yehuda HaNasi said: Since this is a distasteful matter, she must be divorced. The Gemara concludes: The halakha is in accordance with the opinion of Rav, that they must divorce only if there were witnesses, and the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi, that they must divorce if there is a matter that is distasteful. The Gemara challenges this: One halakha is difficult, as it contradicts the other halakha. The Gemara answers: This contradiction is not difficult. This one relates to a case where the rumor ceases and the woman is sent away only if there are witnesses, but that one relates to a case where the rumor does not cease, in which case he divorces her even if there are no witnesses. The Gemara elucidates the cases: In cases of a rumor that does not cease, even if there are no witnesses the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi and he divorces her. If the rumor ceases and there are witnesses, the halakha is in accordance with the opinion of Rav, and he divorces her because there are witnesses. The Gemara clarifies this: At what point is it considered to be a persistent rumor? Abaye said: My mother told me: A rumor in the city lasts a day and a half. The Gemara comments: We said that this is the length of time only if the rumor did not cease in the meantime. But if the rumor did cease in the meantime, even it was later renewed, this is considered a rumor that has ceased and is disregarded. And we said that a rumor that ceased is not considered persistent only if the reason it ceased was not due to fear of the individual about whom it is said. But if it ceased due to fear, it is only due to fear and is still considered a persistent rumor. And we said that a persistent rumor has validity only if the subject of the rumor does not have any known enemies, but if he has enemies it may be assumed that it is the enemies who put out the rumor about him. § We learned in a mishna there (Gittin 45b): A man who divorces his wife due to her bad reputation may not take her back again, even if it turns out that the rumor was untrue. Likewise, if he divorced his wife due to a vow of hers that is unbearable to him he may not take her back even if she is released from that vow. Rabba bar Rav Huna sent a question to Rabba bar Rav Naḥman: Our teacher, instruct us. If one of those men listed in that mishna divorced his wife due to her bad reputation or vow and it was therefore prohibited for him to take her back, yet he nevertheless remarried her, what is the halakha? Must he divorce her? Rabba bar Rav Naḥman said to him: We already learned in the mishna (24b): With regard to one who is suspected of committing adultery with a married woman, and he, her husband, divorced her, even if he subsequently remarried her he must divorce her. Rabba bar Rav Huna said to him: Is this comparable to the case I asked about? There, in the mishna, it says: They, the court, remove her from him, whereas here (Gittin 45b), the mishna states: He divorced her of his own accord. Perhaps if the court requires them to divorce, the halakha is different. The Gemara explains: And Rabba bar Rav Naḥman, who held that the two mishnayot were comparable, had a text of the mishna that also read: He divorced her, instead of: They remove her. Rabba bar Rav Huna asks: Still, is this comparable? Here, the question was raised in a case where the first husband remarried her, which will not strengthen the rumors of her bad reputation, but there, the mishna refers to the man with whom she committed adultery remarrying her, which strengthens those rumors. He said to him: They are certainly comparable to each other: Here, in the mishna discussing one who is suspected of committing adultery, the Sages said that he may not marry her and if he did marry her he must divorce her. So too, the Sages said in the case of one who divorced his wife due to her reputation or vow that he may not take her back, and if he does remarry her he must divorce her. The Gemara rejects this: That is not so, as there, when the man suspected of committing adultery marries the woman, he thereby strengthens the rumor of adultery. For this reason he must divorce her. Here, we say that he, the husband, established the facts of the rumor and found that it was not so and the rumor was baseless. Therefore, there is no need for him to divorce her if he remarries her. Rabba bar Rav Huna’s question remains unresolved. MISHNA: An agent who brought a bill of divorce from a country overseas and said: It was written in my presence and it was signed in my presence, as required in order to establish the bill of divorce as valid, may not marry the wife, i.e., the divorcée. Since the validity of the bill of divorce is based upon his testimony, marrying the divorcée creates the impression that he had an ulterior motive for his testimony. Similarly, a witness who testified that a certain man died, or testified: I killed him, or: We killed him, may not marry that man’s wife. Rabbi Yehuda says: If he testified: I killed him, his wife may not be married at all based on that evidence, as his testimony is unreliable, but if he said: We killed him, his wife may be married to anyone other than those witnesses. GEMARA: The Gemara clarifies: The reason that the agent may not marry the divorcée applies specifically in a case where he brings the bill of divorce from a country overseas, as in this case we, the court, rely upon his testimony to validate the bill of divorce. But an agent who brings a bill of divorce from Eretz Yisrael need not make any verbal declaration, and since we, the court, do not rely upon his testimony but upon the written bill of divorce alone, he may marry his wife, i.e., the divorcée, since it does not arouse suspicion. The Gemara challenges this: But also in the case of a witness who said that the husband died, we, the court, do not rely solely upon his testimony. As the Master said: A woman is exacting in her investigation of the truth of the testimony that her husband died before she marries again, and it is primarily on that basis that she is permitted to remarry. Yet it is taught that he still may not marry his wife. The Gemara answers: The two cases are not comparable, as there, in the case when a witness testifies that the husband has died, there is not anything written as proof, and therefore he may not marry the widow. However, here, in a case where an agent brings a bill of divorce from Eretz Yisrael, there is a written document that is valid without any testimony. As we learned in a mishna (117a): What is the difference between a bill of divorce and death? Why does the court rely upon those men who are not trusted as witnesses to the death of a husband if they act as agents to bring a bill of divorce, even from overseas, such that they must give testimony that it was written and signed in their presence? The difference is that with regard to a bill of divorce the writing proves their testimony. The mishna stated that if the witness said with regard to the husband that he died, or: I killed him, or: We killed him, then he may not marry the wife of the deceased. The Gemara infers that he, the witness himself, may not marry the wife; this implies that to another she may be married on the basis of his testimony. The Gemara challenges this: Didn’t Rav Yosef say: With regard to one who testified that so-and-so sodomized me against my will, then he who testified to being the victim of the sexual assault and another bystander witness can combine as a pair of witnesses in order to put the assailant to death for homosexual intercourse. But if he testified: I was willingly sodomized by so-and-so, then he is wicked by his own admission, since he willingly transgressed. And the Torah said: “Put not your hand with the wicked to be a corrupt witness” (Exodus 23:1). If one renders himself unfit as a witness by admitting to murder, how can his testimony be accepted to permit the wife to remarry? And if you would say that testimony that a woman’s husband died is different, as the Sages ruled leniently in such matters and perhaps accepted testimony of a wicked witness in such cases, didn’t Rav Menashe say: Although one who is considered a robber according to the words of the Sages is unfit for other forms of testimony, he is fit as a witness for testimony that a woman’s husband died. A robber according to Torah law is unfit as a witness even for testimony that a woman’s husband has died. Should we say that what Rav Menashe said is in accordance with the opinion of Rabbi Yehuda? Rabbi Yehuda said in the mishna that one who is considered absolutely wicked because he admitted that he is a murderer is unfit for testifying to the death of a husband, but one who was merely present among a gang of murderers is not. The Gemara rejects this: Rav Menashe could have said to you: I am speaking even according to the opinion of the Rabbis. Although the Rabbis did not allow one who was wicked by Torah law to testify for a woman, a witness who admitted: I killed him, is nevertheless believed. And the rationale of the Rabbis here is in accordance with the opinion of Rava, as Rava disputed Rav Yosef’s opinion and said: Even if one said that he was willingly sodomized by this man, he is not believed concerning his own actions, because a person is his own relative. Consequently, he may not testify about himself, just as the testimony of any relative is disqualified. And furthermore, a person does not make himself wicked. His testimony with regard to his own actions is inadmissible because he is his own relative, but his testimony is accepted both to put a sodomizer to death or to render it permitted for a woman to remarry by saying that he killed her husband. The Gemara asks: Shall we say according to this explanation that the opinion that Rav Yosef spoke is in accordance with the opinion of Rabbi Yehuda? The Gemara rejects this: Rav Yosef could have said to you: I am speaking even according to the opinion of the Rabbis, as in my opinion, testimony enabling a woman to remarry is different in that the Rabbis ruled more leniently and they even accept testimony from a completely wicked individual. However, Rav Menashe, who renders unfit one who is wicked by Torah law from testimony enabling a woman to remarry, spoke in accordance with the opinion of Rabbi Yehuda, who differentiates even in such testimony between one who is considered wicked according to Torah law and one who is considered wicked by rabbinic law. In the mishna it is taught that the court accepts testimony from one who said: I killed him, or: We killed him, while Rabbi Yehuda differentiates between one who said: I killed him, whose testimony is not accepted, and one who said: We killed him, whose testimony is accepted and the woman may be married to others. The Gemara asks: What is different between: I killed him, and: We killed him? Isn’t he a murderer by his own admission as well when he testifies: We killed him? Rav Yehuda said: Do not understand that by saying: We killed him, he included himself among the murderers. Rather, it is referring to a case where he said: I was with his murderers, but he was not an active participant to the murder. And it is taught in a baraita that this is the basis for Rabbi Yehuda’s distinction: They told Rabbi Yehuda: There was an incident involving an armed bandit [listim] who was taken out to be executed in the passage [megizat] of Cappadocia, and he said to those present: Go and tell the wife of Shimon the Priest that I killed her husband as I entered Lod. And some say that he said: As he entered Lod. And they married off his wife on the basis of this testimony. This implies that the court accepts testimony from the murderer himself. Rabbi Yehuda said to them: You derive proof from there? The case was that he said: I was with his murderers, but not that he himself murdered the woman’s husband. The Gemara challenges: How could Rabbi Yehuda understand the incident in such a way? But it is taught in the baraita that the witness himself was an armed bandit. The Gemara answers: He was captured for a charge of armed banditry. The Gemara asks: But it is taught that he was taken out to be executed, implying that he was found guilty of murder. The Gemara answers: That was a gentile court, and they execute without being precise. One who is among a gang of bandits is executed by a gentile court regardless of whether or not he himself was a murderer. This baraita therefore provides evidence that Rabbi Yehuda admits the testimony of such a witness only if he says: I was with his murderers. MISHNA: A Sage who refused to release a woman from a vow that rendered the wife forbidden to her husband by that vow, resulting in her being divorced from her husband, may not marry her, so as to avoid suspicion that he rendered her forbidden to her husband in order to marry her himself. However, a judge before whom a woman performed refusal when she was a minor, declaring that she did not desire the husband chosen for her by her family, or before whom she performed ḥalitza, may marry her because he was only one member of the court, thereby alleviating suspicion. GEMARA: The mishna taught that a Sage who rendered a woman forbidden to her husband may not then marry her. The Gemara deduces from here: This implies that if he rendered her permitted to her husband and she was later widowed or divorced, then he may marry her. The Gemara clarifies this: With what are we dealing? If we say that he was a single judge and not part of a court, can a single judge dissolve vows? But didn’t Rav say that Rabbi Ḥiyya bar Avin said that Rav Amram said: It is taught in a baraita: Dissolution of vows requires a court of three judges? Rather, could it be a case of three judges rather than one? In such a case, would they be suspect of distorting judgment? But didn’t we learn in the mishna: If she performed refusal or performed ḥalitza before him, he may marry her because he functioned as a member of a court of three? This teaches that there is no suspicion of a judge in a court of three. The Gemara answers: Actually, you should explain that this case is that of a single judge, and it is as Rav Ḥisda said that Rabbi Yoḥanan said: Vows may be dissolved even by a single expert, and a three-member court is not always necessary. Here too, it is referring to a single expert refusing to nullify her vow. It is taught in the mishna that if a woman performed refusal or performed ḥalitza before a judge, he may still marry her, as he was part of a court. The Gemara deduces from here: The reason is specifically that he functioned on the court as one of three judges. The Gemara deduces: Then, if there were only two judges, he would not be permitted to marry her. If so, in what way is this case different from that which we learned in a baraita: If witnesses signed on the document of sale of a field or on a woman’s bill of divorce, the Sages were not concerned about this matter if one of the witnesses subsequently purchased the field or married the divorcée. Since there are two witnesses, there is no suspicion that they collaborated for the benefit of one of them. The Gemara answers: If there were two judges there would also be no concern; however, this mishna itself comes to teach us that a refusal must be performed before a full court, to exclude the opinion of the one who said that refusal may be performed before two. This teaches us that refusal must be performed before three judges. § A dilemma was raised before the Sages with regard to one who was prohibited from marrying a certain woman: If he nevertheless married her despite the prohibition, what is the halakha with regard to whether he must divorce her? Rav Kahana said: If he married her, he must divorce her. Rav Ashi said: If he married her, he need not divorce her. Rav Zuti from the school of Rav Pappi taught the Sages a baraita in accordance with the statement of the one who said that if he married her, he need not divorce her. The Rabbis said to Rav Ashi: With regard to the halakha that you said, that if he married her he need not divorce her, was it based upon tradition or is it your own conclusion? He said to them: It is the mishna. I reached this conclusion from the wording of the mishna, which taught that one suspected by others of engaging in sexual relations with a Canaanite maidservant and she was subsequently set free, or with a gentile woman and she subsequently converted may not marry that woman. But if he did marry her, they, the judges of the court, do not remove her from him. Apparently,

משנה תורה, הלכות ערכים וחרמין ח׳

(א) בַּחֲמִשָׁה עָשָׂר בַּאֲדָר בֵּית דִּין נִפְנִין לְחַפֵּשׂ וְלִבְדֹּק עַל צָרְכֵי צִבּוּר וְעַל עִנְיְנֵי הַהֶקְדֵּשׁוֹת. וּבוֹדְקִין עֲלֵיהֶן וְדוֹרְשִׁין וְחוֹקְרִין וּפוֹדִים אֶת הַהֶקְדֵּשׁוֹת וְאֶת הַחֲרָמִין וְגוֹבִין אֶת הָעֲרָכִין וְאֶת הַדָּמִים מִכָּל הַחַיָּב בָּהֶן כְּדֵי שֶׁיִּהְיֶה כָּל הָעָם עָתִיד לִתֵּן תְּרוּמַת הַשְּׁקָלִים לְחַזֵּק אֶת בֵּית אֱלֹהֵינוּ:

(ב) אֵין פּוֹדִין אֶת הַהֶקְדֵּשׁוֹת אֶלָּא בִּשְׁלֹשָׁה בְּקִיאִין. וְכֵן כְּשֶׁגּוֹבִין מִטַּלְטְלִין שֶׁמְּמַשְׁכְּנִין מֵחַיָּבֵי עֲרָכִין שָׁמִין אוֹתָן בִּשְׁלֹשָׁה. וּכְשֶׁמַּעֲרִיכִין בְּהֵמָה וְכַיּוֹצֵא בָּהּ מִשְּׁאָר מִטַּלְטְלִין שָׁמִין אוֹתָהּ בִּשְׁלֹשָׁה. אֲבָל כְּשֶׁמַּעֲרִיכִין אֶת הַקַּרְקָעוֹת אוֹ אִם הֻזְקְקוּ לִגְבּוֹת עֶרְכֵי אָדָם מִן הַקַּרְקַע שֶׁלּוֹ אֵין מַעֲרִיכִין אוֹתָן אֶלָּא בַּעֲשָׂרָה וְאֶחָד מֵהֶן כֹּהֵן שֶׁהֲרֵי (ויקרא כז ח) "כֹּהֵן" כָּתוּב בַּפָּרָשָׁה. וְכֵן הָאוֹמֵר דָּמַי עָלַי אוֹ דְּמֵי פְּלוֹנִי עָלַי אוֹ דְּמֵי יָדִי אוֹ רַגְלִי עָלַי כְּשֶׁשָּׁמִין אוֹתוֹ כַּמָּה הוּא שָׁוֶה אוֹ כַּמָּה דְּמֵי יָדוֹ אוֹ רַגְלוֹ שָׁמִין בַּעֲשָׂרָה וְאֶחָד מֵהֶן כֹּהֵן:

(ג) כְּשֶׁפּוֹדִין הַהֶקְדֵּשׁוֹת מִיַּד הַהֶקְדֵּשׁ בֵּין שֶׁהָיוּ קַרְקָעוֹת אוֹ מִטַּלְטְלִין מַכְרִיזִין עֲלֵיהֶן בִּפְנֵי כָּל הַבָּאִין לִפְדּוֹת. אָמַר אֶחָד הֲרֵי הֵן שֶׁלִּי בְּעֶשֶׂר סְלָעִים וְאָמַר אֶחָד בְּעֶשְׂרִים וְאָמַר אֶחָד בִּשְׁלֹשִׁים וְאָמַר אֶחָד בְּאַרְבָּעִים וְאָמַר אֶחָד בַּחֲמִשִּׁים. חָזַר בּוֹ שֶׁל חֲמִשִּׁים לְבַדּוֹ מְמַשְׁכְּנִין מִנְּכָסָיו עֶשֶׂר וְנוֹתְנִין אוֹתָן הַהֶקְדֵּשׁוֹת לָזֶה שֶׁנָּתַן אַרְבָּעִים וְנִמְצָא הַהֶקְדֵּשׁ נוֹטֵל חֲמִשִּׁים עֶשֶׂר מִזֶּה וְאַרְבָּעִים מִזֶּה. חָזַר בּוֹ אַחֲרֵי כֵּן שֶׁל אַרְבָּעִים מְמַשְׁכְּנִין מִנְּכָסָיו עֶשֶׂר וְנוֹתְנִין אֶת הַהֶקְדֵּשׁ לְבַעַל הַשְּׁלֹשִׁים וְכֵן עַד הָרִאשׁוֹן. חָזַר בּוֹ הָרִאשׁוֹן שֶׁנָּתַן עֶשֶׂר מַכְרִיזִין עַל הַהֶקְדֵּשׁ פַּעַם שְׁנִיָּה וּמוֹכְרִין אוֹתוֹ. אִם נִפְדָּה בְּפָחוֹת מֵעֶשֶׂר נִפְרָעִין מִשֶּׁל בַּעַל הָעֶשֶׂר אֶת הַמּוֹתָר:

(ד) בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁחָזְרוּ זֶה אַחַר זֶה. אֲבָל חָזְרוּ כֻּלָּן כְּאֶחָד מְשַׁלְּשִׁין בֵּינֵיהֶם בְּשָׁוֶה. כֵּיצַד. אָמַר הָרִאשׁוֹן הֲרֵי הוּא שֶׁלִּי בְּעֶשֶׂר וְאָמַר הַשֵּׁנִי בְּעֶשְׂרִים וְאָמַר הַשְּׁלִישִׁי בְּאַרְבָּעָה וְעֶשְׂרִים וְחָזַר בּוֹ הַשְּׁלִישִׁי וְהַשֵּׁנִי כְּאֶחָד נוֹתְנִין אוֹתוֹ לָרִאשׁוֹן בְּעֶשֶׂר. וּמְמַשְׁכְּנִים מִנִּכְסֵי הַשֵּׁנִי בְּשֶׁבַע וּמִנִּכְסֵי שְׁלִישִׁי בְּשֶׁבַע וְנִמְצָא הַהֶקְדֵּשׁ גּוֹבֶה אַרְבַּע וְעֶשְׂרִים. וְכֵן אִם חָזְרוּ שְׁלָשְׁתָּן כְּאַחַת וְנִמְכַּר הַהֶקְדֵּשׁ בְּשָׁלֹשׁ מְמַשְׁכְּנִין מִנִּכְסֵי כָּל אֶחָד מִשְּׁלָשְׁתָּן שֶׁבַע סְלָעִים. וְכֵן עַל דֶּרֶךְ זוֹ לְעוֹלָם:

(ה) הַבְּעָלִים קוֹדְמִין לְכָל אָדָם מִפְּנֵי שֶׁהֵן מוֹסִיפִין חֹמֶשׁ. וְאֵין מוֹסִיפִין חֹמֶשׁ עַל עִלּוּיָן שֶׁל שְׁאָר הַפּוֹדִים אֶלָּא עַל מַה שֶּׁנָּתְנוּ הֵם תְּחִלָּה. כֵּיצַד. אָמְרוּ הַבְּעָלִים הֲרֵי זֶה שֶׁלָּנוּ בְּעֶשְׂרִים וּבָא אַחֵר וְאָמַר הֲרֵי הוּא שֶׁלִּי בְּעֶשְׂרִים הַבְּעָלִים קוֹדְמִין מִפְּנֵי שֶׁהֵן מוֹסִיפִין חֹמֶשׁ וְנוֹתְנִין חָמֵשׁ וְעֶשְׂרִים. בָּא אֶחָד וְאָמַר הֲרֵי הוּא שֶׁלִּי בְּאַחַת וְעֶשְׂרִים אִם שָׁתְקוּ הַבְּעָלִים וְלֹא הוֹסִיפוּ כְּלוּם מוֹכְרִין אוֹתָהּ לָהֶם בְּחָמֵשׁ וְעֶשְׂרִים. וְאִם הוֹסִיפוּ הַבְּעָלִים עַל עֶשְׂרִים וְאַחַת אֲפִלּוּ פְּרוּטָה אַחַת הֲרֵי אֵלּוּ נוֹתְנִין שֵׁשׁ וְעֶשְׂרִים וּפְרוּטָה אַחַת. אַחַת וְעֶשְׂרִים וּפְרוּטָה שֶׁנָּתְנוּ מֵעַצְמָן וְחָמֵשׁ שֶׁהֵן חַיָּבִין בּוֹ מִשּׁוּם חֹמֶשׁ הַמַּתָּן שֶׁנָּתְנוּ תְּחִלָּה. וְכֵן אִם בָּא הַשֵּׁנִי וְאָמַר הֲרֵי הוּא שֶׁלִּי בְּעֶשְׂרִים וּשְׁתַּיִם. וּבָא שְׁלִישִׁי וְאָמַר בְּעֶשְׂרִים וְשָׁלֹשׁ. וּבָא רְבִיעִי וְאָמַר בְּעֶשְׂרִים וְאַרְבַּע. וּבָא הַחֲמִישִׁי וְאָמַר בְּעֶשְׂרִים וְחָמֵשׁ. וְהוֹסִיפוּ הֵן עַל הָעֶשְׂרִים וְחָמֵשׁ אֲפִלּוּ פְּרוּטָה אַחַת כּוֹפִין אוֹתָן לִתֵּן שְׁלֹשִׁים וּפְרוּטָה. חָמֵשׁ וְעֶשְׂרִים וּפְרוּטָה שֶׁנָּתְנוּ מֵעַצְמָן. וְחָמֵשׁ מֵחֹמֶשׁ שֶׁהֵן חַיָּבִין בּוֹ. לְפִי שֶׁאֵין הַבְּעָלִים מוֹסִיפִין חֹמֶשׁ עַל עִלּוּיוֹ שֶׁל זֶה אֶלָּא חֹמֶשׁ מַה שֶּׁנָּתְנוּ תְּחִלָּה מוֹסִיפִין עַל מַה שֶּׁנָּתַן הָאַחֲרוֹן אִם רָצוּ:

(ו) בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא שָׁמוּ הַהֶקְדֵּשׁ שְׁלֹשָׁה מֻמְחִין. אֲבָל אִם שָׁמוּ אוֹתוֹ שְׁלֹשָׁה מֻמְחִין וְאָמְרוּ שֶׁהוּא שָׁוֶה מַה שֶּׁנָּתַן הָאַחֲרוֹן וְהוֹסִיפוּ הַבְּעָלִים עַל עִלּוּיוֹ אֲפִלּוּ פְּרוּטָה אַחַת הֲרֵי הֵן מוֹסִיפִין חֹמֶשׁ עַל עִלּוּיוֹ שֶׁל אַחֲרוֹן וְנוֹתְנִין אַחַת וּשְׁלֹשִׁים וְדִינָר וּפְרוּטָה:

(ז) הֲרֵי שֶׁלֹּא נִשּׁוֹם הַהֶקְדֵּשׁ. וְנָתְנוּ הַבְּעָלִים תְּחִלָּה עֶשְׂרִים וּבָא אַחֵר וְנָתַן חָמֵשׁ וְעֶשְׂרִים וְשָׁתְקוּ הַבְּעָלִים וְלֹא הוֹסִיפוּ כְּלוּם. הַבְּעָלִים קוֹדְמִין שֶׁאַף הֵן חַיָּבִין לִתֵּן חָמֵשׁ וְעֶשְׂרִים מִפְּנֵי הַחֹמֶשׁ. בָּא אַחֵר וְנָתַן שֵׁשׁ וְעֶשְׂרִים הוּא קוֹדֵם. וְאִם רָצוּ הַבְּעָלִים וְהוֹסִיפוּ אֲפִלּוּ פְּרוּטָה נוֹתְנִין אַחַת וּשְׁלֹשִׁים וּפְרוּטָה כְּמוֹ שֶׁבֵּאַרְנוּ. וְעַל דֶּרֶךְ זוֹ לְעוֹלָם:

(ח) אֵין מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחְרִימִין בַּזְּמַן הַזֶּה שֶׁאֵין שָׁם מִקְדָּשׁ בַּחֲטָאֵינוּ כְּדֵי לְחַזֵּק אֶת בִּדְקוֹ. וְאִם הִקְדִּישׁ אוֹ הֶעֱרִיךְ אוֹ הֶחֱרִים אִם הָיְתָה בְּהֵמָה נוֹעֵל דֶּלֶת בְּפָנֶיהָ עַד שֶׁתָּמוּת מֵאֵלֶיהָ. וְאִם הָיוּ פֵּרוֹת אוֹ כְּסוּת אוֹ כֵּלִים מַנִּיחִין אוֹתָן עַד שֶׁיֵּרָקְבוּ. וְאִם הָיוּ מָעוֹת אוֹ כְּלֵי מַתָּכוֹת יַשְׁלִיכֵן לְיָם הַמֶּלַח אוֹ לַיָּם הַגָּדוֹל כְּדֵי לְאַבְּדָן:

(ט) הִקְדִּישׁ אוֹ הֶחֱרִים עֶבֶד שֶׁנִּכְנַס לְמִצְוֹת פּוֹדֵהוּ וְיֵלְכוּ דָּמָיו לְיָם הַמֶּלַח כִּשְׁאָר דָּמִים וַעֲרָכִין שֶׁל זְמַן הַזֶּה. וְאִם הָיָה עֶבֶד עַכּוּ''ם לֹא מַעֲלִין וְלֹא מוֹרִידִין:

(י) מֻתָּר לִפְדּוֹת הַהֶקְדֵּשׁוֹת בַּזְּמַן הַזֶּה לְכַתְּחִלָּה וַאֲפִילוּ בִּפְרוּטָה וּמַשְׁלִיךְ אוֹתָהּ לְיָם הַמֶּלַח. וַחֲכָמִים דָנוּ שֶׁיִּפְדֶּה בְּאַרְבָּעָה זוּזִים אוֹ קָרוֹב לָזֶה כְּדֵי לְפַרְסֵם הַדָּבָר. אֲבָל בִּזְמַן הַמִּקְדָּשׁ לֹא יִפְדֶּה לְכַתְּחִלָּה אֶלָּא בְּשָׁוְיוֹ כְּמוֹ שֶׁבֵּאַרְנוּ:

(יא) מִי שֶׁהֶחְרִים בַּזְּמַן הַזֶּה מִטַּלְטְלִין סְתָם הֲרֵי אֵלּוּ נוֹתְנָן לַכֹּהֲנִים הַנִּמְצָאִין בְּאוֹתוֹ מָקוֹם. אֲבָל אִם הֶחֱרִים שָׂדֶה בְּאֶרֶץ יִשְׂרָאֵל סְתָם אוֹ שֶׁהֶחֱרִימָהּ לַכֹּהֲנִים אֵינָהּ חֵרֶם. שֶׁאֵין שְׂדֵה חֲרָמִים נוֹהֵג אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. הֶחֱרִים לַכֹּהֲנִים קַרְקַע בְּחוּץ לָאָרֶץ וַאֲפִלּוּ בַּזְּמַן הַזֶּה הֲרֵי הִיא כְּמִטַּלְטְלִין בָּאָרֶץ יִשְׂרָאֵל וְתִנָּתֵן לַכֹּהֲנִים:

(יב) אַף עַל פִּי שֶׁהַהֶקְדֵּשׁוֹת וְהַחֲרָמִין וְהָעֲרָכִין מִצְוֹת וְרָאוּי לוֹ לְאָדָם לְהַנְהִיג עַצְמוֹ בִּדְבָרִים אֵלּוּ כְּדֵי לָכֹף יִצְרוֹ וְלֹא יִהְיֶה כִּילַי וִיקַיֵּם מַה שֶּׁצִּוּוּ נְבִיאִים (משלי ג ט) "כַּבֵּד אֶת הֵ' מֵהוֹנֶךָ". אַף עַל פִּי כֵן אִם לֹא הִקְדִּישׁ וְלֹא הֶעֱרִיךְ וְלֹא הֶחֱרִים מֵעוֹלָם אֵין בְּכָךְ כְּלוּם. הֲרֵי הַתּוֹרָה הֵעִידָה וְאָמְרָה (דברים כג כג) "וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא":

(יג) לְעוֹלָם לֹא יַקְדִּישׁ אָדָם וְלֹא יַחֲרִים כָּל נְכָסָיו. וְהָעוֹשֶׂה כֵּן עוֹבֵר עַל דַּעַת הַכָּתוּב שֶׁהֲרֵי הוּא אוֹמֵר (ויקרא כז כח) "מִכָּל אֲשֶׁר לוֹ" וְלֹא כָּל אֲשֶׁר לוֹ כְּמוֹ שֶׁבֵּאֲרוּ חֲכָמִים. וְאֵין זוֹ חֲסִידוּת אֶלָּא שְׁטוּת שֶׁהֲרֵי הוּא מְאַבֵּד כָּל מָמוֹנוֹ וְיִצְטָרֵךְ לַבְּרִיּוֹת. וְאֵין מְרַחֲמִין עָלָיו. וּבָזֶה וְכַיּוֹצֵא בּוֹ אָמְרוּ חֲכָמִים חָסִיד שׁוֹטֶה מִכְּלַל מְבַלֵּי עוֹלָם. אֶלָּא כָּל הַמְפַזֵּר מָמוֹנוֹ בְּמִצְוֹת אַל יְפַזֵּר יוֹתֵר מֵחֹמֶשׁ. וְיִהְיֶה כְּמוֹ שֶׁצִּוּוּ נְבִיאִים (תהילים קיב ה) "מְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט" בֵּין בְּדִבְרֵי תּוֹרָה בֵּין בְּדִבְרֵי עוֹלָם. אֲפִלּוּ בְּקָרְבָּנוֹת שֶׁאָדָם חַיָּב בָּהֶן הֲרֵי חָסָה תּוֹרָה עַל הַמָּמוֹן וְאָמְרָה שֶׁיָּבִיא כְּפִי מִסַּת יָדוֹ. קַל וָחֹמֶר לִדְבָרִים שֶׁלֹּא נִתְחַיֵּב בָּהֶן אֶלָּא מֵחֲמַת נִדְרוֹ שֶׁלֹּא יִנְדֹּר אֶלָּא כָּרָאוּי לוֹ שֶׁנֶּאֱמַר (דברים טז יז) "אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת ה' אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ":

(יד) נגמר ספר שישי, בעזרת שדיי. ומניין פרקים של ספר זה, שלושה וארבעים: הלכות שבועות, שנים עשר פרקים; הלכות נדרים, שלושה עשר פרקים; הלכות נזירות, עשרה פרקים; הלכות ערכים וחרמים, שמונה פרקים.

Mishneh Torah, Appraisals and Devoted Property 8

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משנה תורה, הלכות כלאים א׳-ב׳

(א) הַזּוֹרֵעַ שְׁנֵי מִינֵי זְרָעִים כְּאֶחָד בְּאֶרֶץ יִשְׂרָאֵל לוֹקֶה שֶׁנֶּאֱמַר (ויקרא יט יט) "שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם":

(ב) וְאֶחָד הַזּוֹרֵעַ אוֹ הַמְנַכֵּשׁ אוֹ הַמְחַפֶּה כְּגוֹן שֶׁהָיְתָה חִטָּה אַחַת וּשְׂעוֹרָה אַחַת אוֹ פּוֹל אֶחָד וַעֲדָשָׁה אַחַת מֻנָּחִין עַל הָאָרֶץ וְחִפָּה אוֹתָן בֶּעָפָר בֵּין בְּיָדוֹ בֵּין בְּרַגְלוֹ בֵּין בִּכְלִי הֲרֵי זֶה לוֹקֶה. וְאֶחָד הַזּוֹרֵעַ בָּאָרֶץ אוֹ בֶּעָצִיץ נָקוּב. אֲבָל הַזּוֹרֵעַ בֶּעָצִיץ שֶׁאֵינוֹ נָקוּב מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:

(ג) אָסוּר לִזְרֹעַ כִּלְאַיִם לְנָכְרִי. וּמֻתָּר לוֹמַר לְנָכְרִי לִזְרֹעַ לוֹ כִּלְאֵי זְרָעִים. וְאָסוּר לְאָדָם לְקַיֵּם כִּלְאֵי זְרָעִים בְּשָׂדֵהוּ אֶלָּא עוֹקְרָן וְאִם קִיְּמָן אֵינוֹ לוֹקֶה. וּמֻתָּר לְיִשְׂרָאֵל לִזְרֹעַ כִּלְאֵי זְרָעִים בְּיָדוֹ בְּחוּצָה לָאָרֶץ וַאֲפִלּוּ לְעָרֵב הַזְּרָעִים לְכַתְּחִלָּה וּלְזָרְעָן בְּחוּצָה לָאָרֶץ מֻתָּר וּדְבָרִים אֵלּוּ דִּבְרֵי קַבָּלָה:

(ד) אֵין אָסוּר מִשּׁוּם כִּלְאֵי זְרָעִים אֶלָּא הַזְּרָעִים הָרְאוּיִין לְמַאֲכַל אָדָם. אֲבָל עֲשָׂבִים הַמָּרִים וְכַיּוֹצֵא בָּהֶן מִן הָעִקָּרִין שֶׁאֵינָן רְאוּיִין אֶלָּא לִרְפוּאָה וְכַיּוֹצֵא בָּהֶן אֵין בָּהֶן מִשּׁוּם כִּלְאֵי זְרָעִים:

(ה) כִּלְאֵי הָאִילָנוֹת הֲרֵי הֵם בִּכְלַל מַה שֶּׁנֶּאֱמַר (ויקרא יט יט) "שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם". כֵּיצַד. הַמַּרְכִּיב אִילָן בָּאִילָן כְּגוֹן שֶׁהִרְכִּיב יִחוּר שֶׁל תַּפּוּחַ בְּאֶתְרוֹג אוֹ אֶתְרוֹג בְּתַפּוּחַ הֲרֵי זֶה לוֹקֶה מִן הַתּוֹרָה בְּכָל מָקוֹם בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. וְכֵן הַמַּרְכִּיב יָרָק בְּאִילָן אוֹ אִילָן בְּיָרָק לוֹקֶה בְּכָל מָקוֹם:

(ו) וְאָסוּר לְיִשְׂרָאֵל לְהָנִיחַ לְנָכְרִי שֶׁיַּרְכִּיב לוֹ אִילָנוֹת כִּלְאַיִם. וּמֻתָּר לִזְרֹעַ זְרָעִים וְזֶרַע אִילָן כְּאֶחָד וְכֵן מֻתָּר לְעָרֵב זַרְעֵי אִילָנוֹת וּלְזָרְעָן כְּאֶחָד שֶׁאֵין לְךָ כִּלְאַיִם בָּאִילָנוֹת אֶלָּא הַרְכָּבָה בִּלְבַד:

(ז) הַזּוֹרֵעַ זְרָעִים כִּלְאַיִם וְכֵן הַמַּרְכִּיב אִילָנוֹת כִּלְאַיִם אַף עַל פִּי שֶׁהוּא לוֹקֶה הֲרֵי אֵלּוּ מֻתָּרִין בַּאֲכִילָה וַאֲפִלּוּ לָזֶה שֶׁעָבַר וּזְרָעָן שֶׁלֹּא נֶאֱסַר אֶלָּא זְרִיעָתָן בִּלְבַד. וּמֻתָּר לִטַּע יִחוּר מִן הָאִילָן שֶׁהֻרְכַּב כִּלְאַיִם וְלִזְרֹעַ מִזֶּרַע הַיָּרָק שֶׁנִּזְרַע כִּלְאַיִם:

(ח) הַזֵּרְעוֹנִין נֶחֱלָקִין לִשְׁלֹשָׁה חֲלָקִים. הָאֶחָד מֵהֶם הוּא הַנִּקְרָא תְּבוּאָה וְהִיא חֲמִשָּׁה מִינִין הַחִטִּים וְהַכֻּסְּמִין וְהַשְּׂעוֹרִין וְשִׁבּלֶת שׁוּעָל וְהַשִּׁיפוֹן. וְהַשֵּׁנִי מֵהֶן הוּא הַנִּקְרָא קִטְנִית. וְהֵן כָּל זְרָעִים הַנֶּאֱכָל לְאָדָם חוּץ מִן הַתְּבוּאָה. כְּגוֹן הַפּוֹל וְהָאֲפוּנִים וְהָעֲדָשִׁים וְהַדֹּחַן וְהָאֹרֶז וְהַשֻּׁמְשְׁמִין וְהַפְּרָגִין וְהַסַּפִּיר וְכַיּוֹצֵא בָּהֶן. וְהַשְּׁלִישִׁי מֵהֶן הוּא הַנִּקְרָא זֵרְעוֹנֵי גִּנָּה. וְהֵן שְׁאָר זֵרְעוֹנִין שֶׁאֵינָן רְאוּיִין לְמַאֲכַל אָדָם. וְהַפְּרִי שֶׁל אוֹתוֹ הַזֶּרַע מַאֲכַל אָדָם. כְּגוֹן זֶרַע הַבְּצָלִים וְהַשּׁוּמִין וְזֶרַע הֶחָצִיר וְהַקֶּצַח וְזֶרַע לֶפֶת וְכַיּוֹצֵא בָּהֶן. וְזֶרַע פִּשְׁתָּן הֲרֵי הוּא בִּכְלַל זֵרְעוֹנֵי גִּנָּה. כְּשֶׁיִּזָרְעוּ כָּל מִינֵי זֵרְעוֹנִים אֵלּוּ וְיִצְמְחוּ נִקְרָא הַצֶּמַח כֻּלּוֹ כָּל זְמַן שֶׁלֹּא נִכָּר הַזֶּרַע דֶּשֶׁא וְנִקְרָא יֶרֶק:

(ט) וְיֵשׁ מִזֵּרְעוֹנֵי גִּנָּה זֵרְעוֹנִים שֶׁדַּרְכָּן לִזְרֹעַ מֵהֶן שָׂדוֹת כְּגוֹן הַפִּשְׁתָּן וְהַחַרְדָּל וְאֵלּוּ הֵן הַנִּקְרָאִים מִינֵי זְרָעִים. וְיֵשׁ מִזֵּרְעוֹנֵי גִּנָּה זֵרְעוֹנִים שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לִזְרֹעַ מֵהֶם אֶלָּא עֲרוּגוֹת עֲרוּגוֹת קְטַנּוֹת כְּגוֹן הַלֶּפֶת וְהַצְּנוֹן וְהַתְּרָדִים וְהַבְּצָלִים וְהַכֻּסְבַּר וְהַכַּרְפַּס וְהַמָּרוֹר וְכַיּוֹצֵא בָּהֶן וְאֵלּוּ הֵן הַנִּקְרָאִים מִינֵי יְרָקוֹת:

(א) זֶרַע שֶׁנִּתְעָרֵב בּוֹ זֶרַע אַחֵר אִם הָיוּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה כְּגוֹן סְאָה שֶׁל חִטִּים שֶׁנִּתְעָרְבָה בְּעֶשְׂרִים וְשָׁלֹשׁ סְאָה שֶׁל שְׂעוֹרִים הֲרֵי זֶה אָסוּר לִזְרֹעַ אֶת הַמְעֹרָב עַד שֶׁיְּמַעֵט אֶת הַחִטִּין אוֹ יוֹסִיף עַל הַשְּׂעוֹרִים וְאִם זָרַע לוֹקֶה:

(ב) וְכָל שֶׁהוּא כִּלְאַיִם עִם הַזֶּרַע מִצְטָרֵף לְאֶחָד מֵעֶשְׂרִים וְאַרְבַּע. כֵּיצַד. עֶשְׂרִים וְשָׁלֹשׁ סְאָה שֶׁל חִטִּים שֶׁנִּתְעָרֵב בָּהּ שְׁנֵי קַבִּין שְׂעוֹרִים וּשְׁנֵי קַבִּין עֲדָשִׁים וּשְׁנֵי קַבִּין פּוֹלִים הֲרֵי זֶה לֹא יִזְרַע הַכּל עַד שֶׁיְּמַעֵט סְאָה שֶׁל תַּעֲרֹבֶת וְיָבֹר מִקְצָתָהּ אוֹ יוֹסִיף עַל הַחִטִּים. שֶׁהַשְּׂעוֹרִים וְהָעֲדָשִׁים וְהַפּוֹל כֻּלָּם כִּלְאַיִם עִם הַחִטִּים:

(ג) בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁנִּתְעָרְבוּ מִינֵי תְּבוּאָה זֶה בָּזֶה אוֹ מִינֵי קִטְנִיּוֹת זֶה בָּזֶה אוֹ שֶׁנִּתְעָרְבָה תְּבוּאָה בְּקִטְנִיּוֹת אוֹ קִטְנִיּוֹת בִּתְבוּאָה. אֲבָל זֵרְעוֹנֵי גִּנָּה שֶׁנִּתְעָרֵב אֶחָד מֵהֶן בִּתְבוּאָה אוֹ בְּקִטְנִיּוֹת שִׁעוּרָן אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה מִמַּה שֶּׁזּוֹרְעִין בְּבֵית סְאָה מֵאוֹתוֹ הַמִּין אִם נִתְעָרֵב בִּסְאָה שֶׁל תְּבוּאָה אוֹ קִטְנִית לֹא יִזְרַע עַד שֶׁיְּמַעֵט אוֹ יוֹסִיף עַל הַתְּבוּאָה:

(ד) כֵּיצַד. חַרְדָּל שֶׁנִּתְעָרֵב בִּתְבוּאָה וַהֲרֵי הַחַרְדָּל זוֹרְעִין מִמֶּנּוּ קַב בְּכָל בֵּית סְאָה אִם נִתְעָרֵב מִמֶּנּוּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה מִן הַקַּב בִּסְאָה שֶׁל תְּבוּאָה אוֹ שֶׁל קִטְנִית חַיָּב לְמַעֵט. וְכֵן אִם הָיָה מִין זֶה מִזֵּרְעוֹנֵי גִּנָּה זוֹרְעִין מִמֶּנּוּ סָאתַיִם בְּכָל בֵּית סְאָה אִם נִתְעָרֵב מִמֶּנּוּ חֲצִי קַב בְּכָל סְאָה שֶׁל תְּבוּאָה אוֹ שֶׁל קִטְנִית יְמַעֵט:

(ה) לְפִיכָךְ תְּבוּאָה שֶׁנִּתְעָרֵב בָּהּ זֶרַע פִּשְׁתָּן אִם הָיָה שְׁלֹשֶׁת רְבִיעִים בְּכָל סְאָה הֲרֵי זֶה יְמַעֵט. וְאִם לָאו אֵינוֹ צָרִיךְ לְמַעֵט. לְפִי שֶׁבֵּית סְאָה זוֹרְעִין בּוֹ שָׁלֹשׁ סְאִים זֶרַע פִּשְׁתָּן. וְעַל דֶּרֶךְ זֶה מְשַׁעֲרִים בְּכָל הַזְּרָעִים הָאֲחֵרִים:

(ו) בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁלֹּא נִתְכַּוֵּן לְעָרֵב וּבְשֶׁלֹּא נִתְכַּוֵּן לִזְרֹעַ הַשְּׁנֵי מִינִין שֶׁנִּתְעָרְבוּ. אֲבָל אִם נִתְכַּוֵּן לְעָרֵב זֶרַע בְּזֶרַע אַחֵר אוֹ לִזְרֹעַ הַשְּׁנֵי מִינִין אֲפִלּוּ הָיְתָה חִטָּה אַחַת בְּתוֹךְ כְּרִי שֶׁל שְׂעוֹרִים אֲסוּרָה לְזָרְעָהּ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

(ז) הַזּוֹרֵעַ שָׂדֵהוּ מִין מִן הַמִּינִין וּכְשֶׁיִּצְמַח רָאָה בּוֹ כִּלְאַיִם. אִם הָיָה הַמִּין הָאֶחָד אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה בַּשָּׂדֶה הֲרֵי זֶה יִלְקֹט עַד שֶׁיְּמַעֲטֶנּוּ מִפְּנֵי מַרְאִית הָעַיִן. שֶׁמָּא יֹאמְרוּ כִּלְאַיִם זָרַע בְּכַוָּנָה. בֵּין שֶׁהָיָה הַמִּין הָאֶחָד שֶׁצָּמַח תְּבוּאָה וְקִטְנִית בִּתְבוּאָה וְקִטְנִית. אוֹ זֵרְעוֹנֵי גִּנָּה בִּתְבוּאָה וְקִטְנִית וּבְזֵרְעוֹנֵי גִּנָּה. וְאִם הָיָה הַצּוֹמֵחַ פָּחוֹת מִיכַּן אֵינוֹ צָרִיךְ לְמַעֲטוֹ:

(ח) בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁיֵּשׁ מָקוֹם לַחֲשָׁד. אֲבָל בִּזְמַן שֶׁהַדְּבָרִים מַרְאִין שֶׁאֵין זֶה מִדַּעְתּוֹ שֶׁל בַּעַל הַשָּׂדֶה אֶלָּא מֵאֲלֵיהֶן עָלוּ אֵין מְחַיְּבִין אוֹתוֹ לְמַעֵט:

(ט) כֵּיצַד. כְּגוֹן תְּבוּאָה שֶׁעָלוּ בָּהּ סְפִיחֵי אִסְטִיס וְתִלְתָּן שֶׁזְּרָעָהּ לְמַאֲכַל אָדָם שֶׁעָלוּ בָּהּ מִינֵי עֲשָׂבִים שֶׁזֶּה מַפְסִיד הוּא. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

(י) וּבְמַה יִּוָּדַע שֶׁהַתִּלְתָּן זְרוּעָה לְמַאֲכַל אָדָם. כְּשֶׁהָיְתָה זְרוּעָה עֲרוּגוֹת עֲרוּגוֹת וְלָהּ גְּבוּל סָבִיב. וְכֵן מְקוֹם הַגֳּרָנוֹת שֶׁעָלוּ בָּהּ מִינִין הַרְבֵּה אֵין מְחַיְּבִין אוֹתוֹ לַעֲקֹר. שֶׁהֲרֵי הַדָּבָר יָדוּעַ שֶׁאֵינוֹ רוֹצֶה שֶּׁיִּצְמַח צֶמַח בִּמְקוֹם הַגֳּרָנוֹת. וְאִם הֵסִיר מִקְצָתָן אוֹמְרִין לוֹ עֲקֹר הַכּל חוּץ מִמִּין אֶחָד שֶׁהֲרֵי גִּלָּה דַּעְתּוֹ שֶׁרוֹצֶה בְּקִיּוּם הַשְּׁאָר:

(יא) אֵין נוֹטְעִין יְרָקוֹת בְּתוֹךְ סַדָּן שֶׁל שִׁקְמָה וְכַיּוֹצֵא בָּהּ. הַטּוֹמֵן אֲגֻדַּת לֶפֶת וּצְנוֹן וְכַיּוֹצֵא בָּהּ תַּחַת הָאִילָן אֲפִלּוּ תַּחַת הַגֶּפֶן. אִם הָיוּ מִקְצָת הֶעָלִין מְגֻלִּין אֵינוֹ חוֹשֵׁשׁ שֶׁהֲרֵי אֵינוֹ רוֹצֶה בְּהַשְׁרָשָׁתָן וְאִם אֵינָן אֲגֻדָּה אוֹ שֶׁלֹּא הָיוּ הֶעָלִין מְגֻלִּין חוֹשֵׁשׁ מִשּׁוּם כִּלְאַיִם:

(יב) שָׂדֶה שֶׁהָיְתָה זְרוּעָה וְקָצַר הַזֶּרַע וְנִשְׁאֲרוּ הָעִקָּרִין בָּאָרֶץ אַף עַל פִּי שֶׁאֵין מוֹצִיאִין צֶמַח אֶלָּא אַחַר כַּמָּה שָׁנִים לֹא יִהְיֶה זוֹרֵעַ בְּאוֹתָהּ שָׂדֶה מִין אַחֵר עַד שֶׁיַּעֲקֹר הָעִקָּרִין:

(יג) הָיְתָה שָׂדֵהוּ זְרוּעָה חִטִּים וְנִמְלַךְ לְזָרְעָהּ שְׂעוֹרִים קֹדֶם שֶׁיִּצְמְחוּ הַחִטִּים. יַמְתִּין לָהּ עַד שֶׁיִּפָּסְדוּ הַחִטִּים וְיַתְלִיעוּ בָּאָרֶץ כְּמוֹ שְׁלֹשָׁה יָמִים אִם הָיְתָה שָׂדֵהוּ רָוָה וְאַחַר כָּךְ יְהַפְּכֶהָ בְּמַחְרֵשָׁה וְיִזְרַע הַמִּין הָאַחֵר. וְאֵינוֹ צָרִיךְ לְהַפֵּךְ אֶת כֻּלָּהּ עַד שֶׁלֹּא תִּשָּׁאֵר חִטָּה שֶׁלֹּא נֶעֶקְרָה אֶלָּא חוֹרֵשׁ אֶת הַשָּׂדֶה כְּדֶרֶךְ שֶׁחוֹרְשִׁין אוֹתָהּ קֹדֶם הַמָּטָר כְּדֵי שֶׁתִּרְוֶה:

(יד) צָמְחוּ הַחִטִּים וְאַחַר כָּךְ נִמְלַךְ לְזָרְעָהּ שְׂעוֹרִים יַהֲפֹךְ וְאַחַר כָּךְ יִזְרַע. וְאִם הוֹרִיד בְּהֶמְתּוֹ לְתוֹכָהּ וְקִרְסְמָה אֶת הַצֶּמַח הֲרֵי זֶה מֻתָּר לִזְרֹעַ שָׁם מִין אַחֵר:

(טו) בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַכִּלְאַיִם. וְכָל אָדָם יוֹצֵא לְגִנָּתוֹ וּלְשָׂדֵהוּ וּמְנַקִּין אוֹתוֹ מִן הַכִּלְאַיִם. וּבַחֲמִשָּׁה עָשָׂר בּוֹ יוֹצְאִים שְׁלוּחֵי בֵּית דִּין וּמְסַבְּבִים לִבְדֹּק:

(טז) בָּרִאשׁוֹנָה הָיוּ עוֹקְרִין וּמַשְׁלִיכִין וְהָיוּ בַּעֲלֵי בָּתִּים שְׂמֵחִים שֶׁמְּנַקִּין לָהֶן שְׂדוֹתֵיהֶן. הִתְקִינוּ שֶׁיִּהְיוּ מַפְקִירִין אֶת כָּל הַשָּׂדֶה שֶׁיִּמְצְאוּ בּוֹ כִּלְאַיִם. וְהוּא שֶׁיִּמְצְאוּ בָּהּ מִין אַחֵר אֶחָד מֵאַרְבָּעָה וְעֶשְׂרִים אֲבָל פָּחוֹת מִיכַּן לֹא יִגְּעוּ בָּהּ:

(יז) וְחוֹזְרִין שְׁלוּחֵי בֵּית דִּין בְּחֻלּוֹ שֶׁל מוֹעֵד הַפֶּסַח לִרְאוֹת הָאֲפִיל שֶׁיָּצָא. וְכִלְאַיִם שֶׁהֵנֵצּוּ אֵין מַמְתִּינִים לָהֶן אֶלָּא יוֹצְאִין עֲלֵיהֶן מִיָּד וּמַפְקִירִין אֶת כָּל הַשָּׂדֶה אִם יֵשׁ בָּהּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה:

Mishneh Torah, Diverse Species 1-2

(1) 1. A person who sows two different seeds as one in the Land of Israel receives lashes, as it says "You shall not seed kilayim in your field" (Lev. 19:19)

(2) 2. And this is the same whether one sows or uproots or covers, for example, if one wheat and one barley, or one bean and one lentil were on the land and the person covered them with dirt, whether with one's hand, one's foot or an instrument: the person gets lashes. And it is the same whether one sows on the land or on a open-bottom planter. But one who sows in a planter whose bottom is not open receives rebellion lashes [for transgressing a rabbinic law].

(3) 3. It is forbidden to sow mixed species for a non-Jew. And one is permitted to tell a non-Jew to sow mixed species. And it is forbidden for a person to keep alive mixed species in one's field, one should uproot them, and if they sustain themselves one is not lashed. And it is permissible for a Jew to sow mixed species with one's hand outside of the Land of Israel, and even to mix the seeds from the outset, and then sow them outside of the Land, and those words are "received words".

(4) 4. The only seeds in which the laws of mixing seeds apply are the ones fit to be eaten by a person. But the bitter herbs, and others, which use is medicine, and not food, and so on - to those these laws do not apply.

(5) 5. The mixing of trees fall under what is written "You shall not sow in your field mixed seeds" (Lev. 19:19). For example, the one who grafts a tree on another tree, for instance, an apple on an etrog or an etrog on an apple, behold this one receives "Torah lashes" [for transgressing a Torah law] in any place, whether in the land or outside of the land. And the same applies to one who grafts a vegetable on a tree, or a tree on a vegetable, this one is lashed in any place.

(6) 6. And it is forbidden for a Jew to ask a non Jew to graft mixed trees for him/her. And it is permitted to sow vegetable seeds and tree seeds together, and it is permissible to mix seeds of trees and sow them as one, as there is no mixing of seeds regarding trees, only grafting [is forbidden].

ספר המצוות, מצוות לא תעשה קי״א

(א) הזהירנו מפדות סתם חרמי הארץ. והוא אמרו לא ימכר ולא יגאל. ולשון ספרי לא יגאל לבעלים. מה יעשה לו כשדה החרם לכהן תהיה אחוזתו. או יכול אע"פ שפירש לשם תלמוד לומר הוא. וכבר התבארו דיני מצוה זו כלומר שדה חרמי כהנים במסכת ערכין (דף כ"ח:) ושם נתבאר שסתם חרמים לכהנים. ושם נאמר חרמי כהנים אין להם פדיון אלא נתנין לכהן כתרומה. (שם, שם):

Sefer HaMitzvot, Negative Commandments 111

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ספר המצוות, מצוות לא תעשה רט״ו

(א) הזהירנו מזרוע כלאים. והוא אמרו יתעלה שדך לא תזרע כלאים, וכלאי זרעים אלו לא נאסר זריעתם אלא בארץ ישראל, ומי שזרעה שם חייב מלקות דאורייתא ובחוץ לארץ מותר. וכבר התבארו משפטי מצוה זו במסכת כלאים. (קדושים, כלאים פ"א):

Sefer HaMitzvot, Negative Commandments 215

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משנה תורה, הלכות שבת י״א

(א) הַשׁוֹחֵט חַיָּב. וְלֹא שׁוֹחִט בִּלְבַד אֶלָּא כָּל הַנּוֹטֵל נְשָׁמָה לְאֶחָד מִכָּל מִינֵי חַיָּה וּבְהֵמָה וְעוֹף וְדָג וְשֶׁרֶץ בֵּין בִּשְׁחִיטָה אוֹ בִּנְחִירָה אוֹ בְּהַכָּאָה חַיָּב. הַחוֹנֵק אֶת הַחַי עַד שֶׁיָּמוּת הֲרֵי זֶה תּוֹלֶדֶת שׁוֹחֵט. לְפִיכָךְ אִם הֶעֱלָה דָּג מִסֵּפֶל שֶׁל מַיִם וְהִנִּיחוֹ עַד שֶׁמֵּת חַיָּב מִשּׁוּם חוֹנֵק. וְלֹא עַד שֶׁיָּמוּת אֶלָּא כֵּיוָן שֶׁיָּבֵשׁ בּוֹ כְּסֶלַע בֵּין סְנַפִּירָיו חַיָּב שֶׁעוֹד אֵינוֹ יָכוֹל לִחְיוֹת. הוֹשִׁיט יָדוֹ לִמְעֵי הַבְּהֵמָה וְדִלְדֵּל עֵבָּר שֶׁבְּמֵעֶיהָ חַיָּב:

(ב) רְמָשִׂים שֶׁהֵן פָּרִין וְרָבִין מִזָּכָר וּנְקֵבָה אוֹ נֶהֱוִין מִן הֶעָפָר כְּמוֹ הַפַּרְעוֹשִׁין הַהוֹרֵג אוֹתָן חַיָּב כְּהוֹרֵג בְּהֵמָה וְחַיָּה. אֲבָל רְמָשִׂים שֶׁהֲוָיָתָן מִן הַגְּלָלִים וּמִן הַפֵּרוֹת שֶׁהִבְאִישׁוּ וְכַיּוֹצֵא בָּהֶן כְּגוֹן תּוֹלָעִים שֶׁל בָּשָׂר וְתוֹלָעִים שֶׁבְּתוֹךְ הַקִּטְנִיּוֹת הַהוֹרְגָן פָּטוּר:

(ג) הַמְפַלֶּה כֵּלָיו בְּשַׁבָּת מוֹלֵל אֶת הַכִּנִּים וְזוֹרְקָן. וּמֻתָּר לַהֲרֹג אֶת הַכִּנִּים בְּשַׁבָּת מִפְּנֵי שֶׁהֵן מִן הַזֵּעָה:

(ד) חַיָּה וְרֶמֶשׂ שֶׁהֵן נוֹשְׁכִין וּמְמִיתִין וַדַּאי כְּגוֹן זְבוּב שֶׁבְּמִצְרַיִם וְצִרְעָה שֶׁבְּנִינְוֵה וְעַקְרָב שֶׁבַּחֲדַיֵיב וְנָחָשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכֶלֶב שׁוֹטֶה בְּכָל מָקוֹם מֻתָּר לְהָרְגָן בְּשַׁבָּת כְּשֶׁיֵּרָאוּ. וּשְׁאָר כָּל הַמַּזִּיקִין אִם הָיוּ רָצִין אַחֲרָיו מֻתָּר לְהָרְגָן וְאִם הָיוּ יוֹשְׁבִין בִּמְקוֹמָן אוֹ בּוֹרְחִין מִלְּפָנָיו אָסוּר לְהָרְגָן. וְאִם דּוֹרְסָן לְפִי תֻּמּוֹ בִּשְׁעַת הִלּוּכוֹ וְהוֹרְגָן מֻתָּר:

(ה) הַמַּפְשִׁיט מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְכֵן הַמְעַבֵּד מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֶחָד הַמּוֹלֵחַ וְאֶחָד הַמְעַבֵּד שֶׁהַמְּלִיחָה מִין עִבּוּד הוּא וְאֵין עִבּוּד בָּאֳכָלִין. וְכֵן הַמּוֹחֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֵי זֶהוּ מוֹחֵק זֶה הַמַּעֲבִיר שֵׂעָר אוֹ הַצֶּמֶר מֵעַל הָעוֹר אַחַר מִיתָה עַד שֶׁיַּחֲלִיק פְּנֵי הָעוֹר:

(ו) הַמְפָרֵק דּוּכְסוּסְטוּס מֵעַל הַקְּלָף הֲרֵי זֶה תּוֹלֶדֶת מַפְשִׁיט וְחַיָּב. (הַמְפָרֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב). הַדּוֹרֵס עַל הָעוֹר בְּרַגְלוֹ עַד שֶׁיִּתְקַשֶּׁה אוֹ הַמְרַכְּכוֹ בְּיָדוֹ וּמוֹשְׁכוֹ וּמַשְׁוֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהָרַצְעָנִין עוֹשִׂין הֲרֵי זֶה תּוֹלֶדֶת מְעַבֵּד וְחַיָּב. הַמּוֹרֵט נוֹצָה מִן הָאֶבְרָה הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. וְכֵן הַמְמָרֵחַ רְטִיָּה כָּל שֶׁהוּא אוֹ שַׁעֲוָה אוֹ זֶפֶת וְכַיּוֹצֵא בָּהֶן מִדְּבָרִים הַמִּתְמָרְחִין עַד שֶׁיַּחֲלִיק פְּנֵיהֶם חַיָּב מִשּׁוּם מוֹחֵק. וְכֵן הַשָּׁף בְּיָדוֹ עַל הָעוֹר הַמָּתוּחַ בֵּין הָעַמּוּדִים חַיָּב מִשּׁוּם מוֹחֵק:

(ז) הַמְחַתֵּךְ מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְהוּא שֶׁיִּתְכַּוֵּן לְמִדַּת אָרְכּוֹ וּמִדַּת רָחְבּוֹ וְיַחְתֹּךְ בְּכַוָּנָה שֶׁהִיא מְלָאכָה. אֲבָל אִם חָתַךְ דֶּרֶךְ הֶפְסֵד אוֹ בְּלֹא כַּוָּנָה לְמִדָּתוֹ אֶלָּא כְּמִתְעַסֵּק אוֹ כִּמְשַׂחֵק הֲרֵי זֶה פָּטוּר. הַקּוֹטֵם אֶת הַכָּנָף הֲרֵי זֶה תּוֹלֶדֶת מְחַתֵּךְ וְחַיָּב. וְכֵן הַמְגָרֵד רָאשֵׁי כְּלוּנְסוֹת שֶׁל אֶרֶז חַיָּב מִשּׁוּם מְחַתֵּךְ. וְכֵן כָּל חֲתִיכָה שֶׁיַּחְתֹּךְ חָרַשׁ עֵץ מִן הָעֵצִים אוֹ חָרַשׁ מַתֶּכֶת מִן הַמַּתָּכוֹת חַיָּב מִשּׁוּם מְחַתֵּךְ. הַנּוֹטֵל קֵיסָם שֶׁל עֵץ מִלְּפָנָיו וּקְטָמוֹ לַחְצֹץ בּוֹ שִׁנָּיו אוֹ לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת חַיָּב:

(ח) כָּל דָּבָר שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה כְּגוֹן תֶּבֶן וַעֲשָׂבִים לַחִים וְהוּצִין וְכַיּוֹצֵא בָּהֶן מֻתָּר לִקְטֹם אוֹתָן בְּשַׁבָּת מִפְּנֵי שֶׁאֵין בָּהֶן תִּקּוּן כֵּלִים. וּמֻתָּר לִקְטֹם עֲצֵי בְּשָׂמִים לְהָרִיחַ בָּהֶן אַף עַל פִּי שֶׁהֵן קָשִׁים וִיבֵשִׁין. וּמְפַשֵּׁחַ מֵהֶן כָּל מַה שֶּׁיִּרְצֶה בֵּין שֶׁפָּשַׁח עֵץ גָּדוֹל בֵּין שֶׁפָּשַׁח עֵץ קָטָן:

(ט) הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת חַיָּב. הַמּוֹחֵק כְּתָב עַל מְנָת לִכְתֹּב בִּמְקוֹם הַמַּחַק שְׁתֵּי אוֹתִיּוֹת חַיָּב. הכּוֹתֵב אוֹת אַחַת גְּדוֹלָה כִּשְׁתַּיִם פָּטוּר. מָחַק אוֹת אַחַת גְּדוֹלָה וְיֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתַּיִם חַיָּב. כָּתַב אוֹת אַחַת וְהִשְׁלִים בָּהּ אֶת הַסֵּפֶר חַיָּב. הַכּוֹתֵב עַל מְנָת לְקַלְקֵל הָעוֹר חַיָּב שֶׁאֵין חִיּוּבוֹ עַל מְקוֹם הַכְּתָב אֶלָּא עַל הַכְּתָב. אֲבָל הַמּוֹחֵק עַל מְנָת לְקַלְקֵל פָּטוּר. נָפְלָה דְּיוֹ עַל גַּבֵּי סֵפֶר וּמָחַק אוֹתָהּ. נָפְלָה שַׁעֲוָה עַל גַּבֵּי הַפִּנְקָס וּמָחַק אוֹתָהּ. אִם יֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת חַיָּב:

(י) הַכּוֹתֵב אוֹת כְּפוּלָה פַּעֲמַיִם וְהוּא שֵׁם אֶחָד כְּמוֹ דָּד תֵּת גַּג רָר שָׂשׂ סָס חָח חַיָּב. וְהַכּוֹתֵב בְּכָל כְּתָב וּבְכָל לָשׁוֹן חַיָּב וַאֲפִלּוּ מִשְּׁנֵי סִימָנִיּוֹת:

(יא) הַכּוֹתֵב אוֹת אַחַת סָמוּךְ לַכְּתָב אוֹ כְּתָב עַל גַּבֵּי כְּתָב וְהַמִּתְכַּוֵּן לִכְתֹּב חֵי''ת וְכָתַב שְׁנֵי זַיִנִּי''ן וְכֵן כַּיּוֹצֵא בָּזֶה בִּשְׁאָר אוֹתִיּוֹת וְהַכּוֹתֵב אוֹת אַחַת בָּאָרֶץ וְאוֹת אַחַת בַּקּוֹרָה שֶׁהֲרֵי אֵין נֶהֱגִין זֶה עִם זֶה אוֹ שֶׁכָּתַב שְׁתֵּי אוֹתִיּוֹת בִּשְׁנֵי דַּפֵּי פִּנְקָס וְאֵינָן נֶהֱגִין זֶה עִם זֶה פָּטוּר. כְּתָבָן בִּשְׁנֵי כָּתְלֵי זָוִית אוֹ בִּשְׁנֵי דַּפֵּי פִּנְקָס וְהֵן נֶהֱגִין זֶה עִם זֶה חַיָּב:

(יב) לָקַח גְּוִיל וְכַיּוֹצֵא בּוֹ וְכָתַב עָלָיו אוֹת אַחַת בִּמְדִינָה זוֹ וְהָלַךְ בְּאוֹתוֹ הַיּוֹם וְכָתַב אוֹת שְׁנִיָּה בִּמְדִינָה אַחֶרֶת בִּמְגִלָּה אַחֶרֶת חַיָּב. שֶׁבִּזְמַן שֶׁמְּקָרְבָן נֶהֱגִין זֶה עִם זֶה וְאֵינָן מְחֻסָּרִין מַעֲשֶׂה לִקְרִיבָתָן:

(יג) הַכּוֹתֵב אוֹת אַחַת אַף עַל פִּי שֶׁקּוֹרִים מִמֶּנָּה תֵּבָה שְׁלֵמָה פָּטוּר. כֵּיצַד. כְּגוֹן שֶׁכָּתַב מ' וְהַכּל קוֹרִין אוֹתָהּ מַעֲשֵׂר. אוֹ שֶׁכְּתָבָהּ בְּמָקוֹם מִנְיָן שֶׁהֲרֵי הִיא כְּמוֹ שֶׁכָּתַב אַרְבָּעִים הֲרֵי זֶה פָּטוּר. הַמַּגִּיהַּ אוֹת אַחַת וְעָשָׂה אוֹתָהּ שְׁתַּיִם כְּגוֹן שֶׁחִלֵּק גַּג הַחֵי''ת וְנַעֲשֵׂית שְׁנֵי זַיִנִּי''ן חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

(יד) הַכּוֹתֵב בִּשְׂמֹאלוֹ אוֹ לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ פָּטוּר. אִטֵּר שֶׁכָּתַב בִּימִינוֹ שֶׁהִיא לוֹ כִּשְׂמֹאל כָּל אָדָם פָּטוּר. וְאִם כָּתַב בִּשְׂמֹאלוֹ חַיָּב. וְהַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו בְּשָׁוֶה וְכָתַב בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ חַיָּב. קָטָן אוֹחֵז בְּקֻלְמוֹס וְגָדוֹל אוֹחֵז בְּיָדוֹ וְכוֹתֵב חַיָּב. גָּדוֹל אוֹחֵז בְּקֻלְמוֹס וְקָטָן אוֹחֵז בְּיָדוֹ וְכוֹתֵב פָּטוּר:

(טו) אֵין הַכּוֹתֵב חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָרוֹשֵׁם וְעוֹמֵד כְּגוֹן דְּיוֹ וְשָׁחוֹר וְסִקְרָא וְקוֹמוֹס וְקַנְקַנְתּוֹם וְכַיּוֹצֵא בָּהֶם. וְיִכְתֹּב עַל דָּבָר שֶׁמִּתְקַיֵּם הַכְּתָב עָלָיו כְּגוֹן עוֹר וּקְלָף וּנְיָר וְעֵץ וְכַיּוֹצֵא בָּהֶם. אֲבָל הַכּוֹתֵב בְּדָבָר שֶׁאֵין רִשּׁוּמוֹ עוֹמֵד כְּגוֹן מַשְׁקִין וּמֵי פֵּרוֹת. אוֹ שֶׁכָּתַב בִּדְיוֹ וְכַיּוֹצֵא בּוֹ עַל עֲלֵי יְרָקוֹת וְעַל כָּל דָּבָר שֶׁאֵינוֹ עוֹמֵד פָּטוּר. אֵינוֹ חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָעוֹמֵד עַל דָּבָר הָעוֹמֵד. וְכֵן אֵין הַמּוֹחֵק חַיָּב עַד שֶׁיִּמְחֹק כְּתָב הָעוֹמֵד מֵעַל דָּבָר הָעוֹמֵד:

(טז) הַכּוֹתֵב עַל בְּשָׂרוֹ חַיָּב מִפְּנֵי שֶׁהוּא עוֹר אַף עַל פִּי שֶׁחֲמִימוּת בְּשָׂרוֹ מַעֲבֶרֶת הַכְּתָב לְאַחַר זְמַן הֲרֵי זֶה דּוֹמֶה לִכְתָב שֶׁנִּמְחַק. אֲבָל הַמְשָׂרֵט עַל בְּשָׂרוֹ צוּרַת כְּתָב פָּטוּר. הַקּוֹרֵעַ עַל הָעוֹר כְּתַבְנִית כְּתָב חַיָּב מִשּׁוּם כּוֹתֵב. הָרוֹשֵׁם עַל הָעוֹר כְּתַבְנִית כְּתָב פָּטוּר. הַמַּעֲבִיר דְּיוֹ עַל גַּבֵּי סִקְרָא חַיָּב שְׁתַּיִם אַחַת מִשּׁוּם כּוֹתֵב וְאַחַת מִשּׁוּם מוֹחֵק. הֶעֱבִיר דְּיוֹ עַל גַּבֵּי דְּיוֹ וְסִקְרָא עַל גַּבֵּי סִקְרָא אוֹ סִקְרָא עַל גַּבֵּי דְּיוֹ פָּטוּר:

(יז) רוֹשֵׁם תּוֹלֶדֶת כּוֹתֵב הוּא. כֵּיצַד. הָרוֹשֵׁם רְשָׁמִים וְצוּרוֹת בְּכֹתֶל וּבְשָׁשַׁר וְכַיּוֹצֵא בָּהֶן כְּדֶרֶךְ שֶׁהַצַּיָּרִין רוֹשְׁמִים הֲרֵי זֶה חַיָּב מִשּׁוּם כּוֹתֵב. וְכֵן הַמּוֹחֵק אֶת הָרִשּׁוּם לְתַקֵּן הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. הַמְשַׂרְטֵט כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת תַּחַת אוֹתוֹ שִׂרְטוּט חַיָּב. חָרָשֵׁי הָעֵצִים שֶׁמַּעֲבִירִין חוּט שֶׁל סִקְרָא עַל גַּבֵּי הַקּוֹרָה כְּדֵי שֶׁיִּנְסֹר בְּשָׁוֶה הֲרֵי זֶה תּוֹלֶדֶת מְשַׂרְטֵט. וְכֵן הַגַּבָּלִים שֶׁעוֹשִׂים כֵּן בַּאֲבָנִים כְּדֵי שֶׁיְּפַצֵּל הָאֶבֶן בְּשָׁוֶה. וְאֶחָד הַמְשַׂרְטֵט בְּצֶבַע אוֹ בְּלֹא צֶבַע הֲרֵי זֶה חַיָּב:

Mishneh Torah, Sabbath 11

(1) One who slaughters is liable. And not only slaughtering; but anyone who takes the life of one of all the types of animals, beasts, birds, fish or swarming animals – whether by slaughtering, stabbing or hitting – is liable. One who strangles a living thing until it dies is surely [doing] a subcategory of slaughtering. Hence if he lifts a fish out of a pail of water and leaves it until it dies, he is liable. And not [even] from when it dies, but once [the size of a] sela coin has dried up between its gills, he is liable – as it can no longer live. If he extended his hand into the innards of a beast and dislocates a fetus in its innards, he is liable.

(2) One who kills creeping things that are fruitful and multiply from a male and a female, or come to be from the dirt – such as fleas – is liable like one who kills a beast or an animal. But one who kills creeping things that come to be from dung or from rotten produce and that which is similar to them – such as meat worms and worms in legumes – is exempt.

(3) One who searches his clothes [for lice] on Shabbat may crush the lice [between his fingers] and throw them away. And it is permissible to kill lice because they [come] from sweat.

(4) It is permissible to kill on Shabbat animals and creeping things that bite and definitely kill from when they are seen – for example, Egyptian flies, Nineveh wasps, Chadyab scorpions, snakes in the Land of Israel and rabid dogs anywhere. But it is only permissible to kill all the other injurious creatures if they were running after him. However if they were sitting in their place or running away from him, it is forbidden to kill them. And it is permissible to trample them and kill them innocently as he is walking.

(5) One who skins enough of the hide to make an amulet is liable. Likewise one who cures enough of the hide to make an amulet is liable. And it is the same if one salts or if one cures – as salting is a type of curing. And there is [no such thing as] curing with foods. Likewise one who smooths enough of the hide to make an amulet is liable. And what is smoothing? That is one who removes hair or wool from upon the hide after the death [of the animal] until he smooths the surface of the hide.

(6) One who separates the lower hide from the upper hide is surely [doing] a subcategory of skinning, so he is liable. (One who separates enough of the hide to make an amulet is liable.) One who tramples the hide with his foot until it becomes hard or one who softens it with his hand and pulls it and straightens it in the way that the strap-makers do is surely [doing] a subcategory of curing, so he is liable. One who plucks the plumage from a wing is surely [doing] a subcategory of smoothing, so he is liable. Likewise, one who spreads a minimal amount of a plaster bandage, wax, tar or that which is similar to them from the things that are spreadable, until their surface is flattened is liable on account of smoothing. Likewise, one who pounds a hide stretched between two poles with his hand is liable on account of smoothing.

(7) One who cuts enough of the hide to make an amulet is liable. And that is when he intends [to cut] the measure of its length and the measure of its width and he cuts with intention, such that it is a type of work. But if he cuts in a ruining way or without intention for its measure, but rather while preoccupied or like one who is playing, he is surely exempt. One who lops off a wing is surely [doing] a subcategory of cutting and is liable. Likewise, one who chisels posts of cedar wood is liable on account of cutting. Likewise, any cutting that a woodworker cuts from wood or a metalsmith from one of the metals is liable on account of cutting. One who takes a wood twig in front of him and snips it to pick his teeth with it or to open a door with it is liable.

(8) It is permissible on Shabbat to cut anything that is fitting for animal food, such as straw, moist grass, palm fronds and that which is similar to them – as there is no forming of a vessel with them. And it is permissible to break off fragrant [branches] to smell them, even though they are hard and dry. And he may split as much as he wants from them – whether he is breaking off a large [branch] or a small [branch].

(9) One who writes two letters is liable. One who erases in order to write two letters in the place of the erasure is liable. One who writes one letter as big as two is exempt. [But if] he erased one big letter and there is room to write two in its place, he is liable. [If] he wrote one letter and finished a book with it, he is liable. One who writes in order to destroy the hide is liable – as his liability is not for the place of the writing, but rather for the writing. But one who erases in order to destroy is exempt. [If] ink fell on [a page of] a book and he erased it; [if] wax fell on a ledger and he erased it – he is liable if there is enough to write two letters in its place.

(10) One who writes a letter twice and it is a word – such as dad (breast), tat (below), gag (roof), rer (flow), sas (rejoiced), sas (a moth) and chach (hook) – is liable. And one who writes in any script and in any language is liable, and [likewise] even for two signs.

(11) One who writes a letter adjacent to writing or on top of writing; one who intended to write [the single letter] chet and wrote zayin twice (which forms a word), and likewise with other letters; one who writes one letter on the ground and one letter on a beam such that one is surely not viewed with the other; and one who wrote two letters on two pages of a ledger and one is not viewed with the other – [are all] exempt. [If] he wrote them on two walls of a corner or two pages of a ledger, such that the one is viewed with the other, he is liable.

(12) [If] one took parchment or that which is similar to it and wrote one letter on it in this city and walked on the same day and wrote a second letter in a different city in another scroll, he is liable. For when they are brought close, one of them is viewed with the other – and there is no need for [a substantial] act in order to bring them close.

(13) One who writes one letter is exempt, even though they read a whole word from it. How is this? For example, [if] he wrote m. (mem), and everyone reads it as maaser; or that he wrote it instead of a number, as it is surely as if he wrote forty (the letter’s numerical equivalent) – he is surely exempt. One who checks one letter and makes it into two – such as [if] he divided the roof of the chet and it became zayin twice over – is liable. And likewise anything that is similar to this.

(14) One who writes with his left [hand], with the back of his hand, with his foot or with his elbow is exempt. A left-hander who write with his right is exempt – for it is like the left of [most people]. But if he wrote with his left, he is liable. However one who is fully ambidextrous and wrote – whether with his right or with his left – is liable. [If] a child holds a quill and an adult holds his hand and he writes, [the adult] is liable. [If] an adult holds a quill and a child holds his hand and he writes, [the adult] is exempt.

(15) One who writes is not liable until he writes with something that makes a lasting mark, such as ink, black [dye], copper sulfate, red dye, gum and that which is like them. And [he must] write on something upon which the writing lasts, such as leather, parchment, paper, wood or that which is similar to them. But one who writes with something that does not make a lasting mark – such as liquids or fruit juice; or writes with ink or that which is similar to it upon vegetable leaves or anything that does not last – is exempt. He is not liable until he writes with something lasting upon something lasting. Likewise, one who erases is not liable until he erases lasting writing from on top of something lasting.

(16) One who writes on his flesh is liable, because it is [considered] leather. And even though the warmth of his flesh removes the writing later on, it is surely similar to writing that has been erased. But one who etches the shape of writing upon his flesh is exempt. One who cuts the outline of writing upon leather is liable on account of writing. One who [only] marks the outline of writing upon leather is exempt. One who passes ink over red dye is liable twice – once on account of writing and once on account of erasing. [But if] he passed ink over ink, red dye over red dye or red dye over ink, he is exempt.

(17) Marking is a subcategory of writing. How is this? One who makes markings or images on a wall or a gate and that which is similar to them in the way that the artists do is surely liable on account of writing. Likewise, one who erases the markings to improve [it] is surely [doing] a subcategory of erasing, so he is liable. One who etches enough [of a line] below which to write two letters is liable. Woodworkers who pass a line of red dye on a beam to saw it evenly [are] surely [doing] a subcategory of etching. Likewise, stone workers who do the same with stones in order to split the stone evenly. And it is one whether one etches with a dye or without a dye, he is surely liable.

קיצור שלחן ערוך רט״ז:א׳-רי״ז:ב׳

(א) בַּיּוֹם הַשְּׁבִיעִי לְאַחַר שֶׁהָלְכוּ הַמְנַחֲמִים מִן הָאָבֵל, מֻתָּר בְּכָל הַדְּבָרִים שֶׁהָיָה אָסוּר תּוֹךְ שִׁבְעָה, דְאָמְרִינָן מִקְצָת הַיוֹם כְּכֻלּוֹ. חוּץ מִתַּשְׁמִישׁ הַמִּטָּה שֶׁאָסוּר כָּל הַיוֹם (אֲפִלּוּ בְּבַיִת אָפֵל). וּבִמְדִינוֹת אֵלּוּ שֶׁאֵין הַמְנַחֲמִים רְגִילִים לָבוֹא בַּיּוֹם הַשְּׁבִיעִי, צָרִיךְ לְהַמְתִּין עַד שָׁעָה שֶׁרְגִילִין לָבוֹא בִּשְׁאָר הַיָמִים, דְּהַיְנוּ לְאַחַר יְצִיאָה מִבֵּית הַכְּנֶסֶת, שֶׁרְגִילִין לָבוּא מְנַחֲמִים. וְכֵן אִם חָל יוֹם הַשְּׁבִיעִי בְּשַׁבָּת, אֲזַי לְאַחַר יְצִיאָה מִבֵּית הַכְּנֶסֶת שַׁחֲרִית, מֻתָּר בְּתַלְמוּד תּוֹרָה.

(ב) בְּיוֹם שְׁלֹשִׁים, אָמְרִינָן גַּם כֵּן מִקְצָת הַיּוֹם כְּכֻלּוֹ. וְכֵיוָן שֶׁאָז אֵין בָּאִים מְנַחֲמִים, לָכֵן תֵּכֶף כְּשֶׁתָּנֵץ הַחַמָּה, בָּטְלָה מִמֶּנּוּ גְּזֵרַת שְׁלֹשִׁים. חָל יוֹם שְׁלֹשִׁים בְּשַׁבָּת, מֻתָּר לוֹ לִרְחוֹץ בְּעֶרֶב שַׁבָּת בְּחַמִּין לִכְבוֹד שַׁבָּת, וְלוֹבֵשׁ בִּגְדֵי שַׁבָּת, וְחוֹזֵר לִמְקוֹמוֹ בְבֵית הַכְּנֶסֶת, אֲבָל אָסוּר בְּגִלּוּחַ (דְּחָמִיר טְפֵּי).

(ג) בִּשְׁנֵים עָשָׂר חֹדֶשׁ שֶׁעַל אָבִיו וְאִמּוֹ, לָא אָמְרִינָן מִקְצָת הַיּוֹם כְּכֻלּוֹ, וְאַדְרַבָּא נוֹהֲגִין לְהוֹסִיף גַּם יוֹם הַיָארְצֵייט לִנְהוֹג בּוֹ כָּל דִּין שְׁנֵים עָשָׂר חֹדֶשׁ, וַאֲפִלּוּ חָל בְּשַׁבָּת. אַךְ אִם הָיְתָה הַשָּׁנָה מְעֻבֶּרֶת, גַּם כֵּן אֵין נוֹהֲגִין בַּאֲבֵלוּת שֶׁלִכְבוֹד אָבִיו וְאִמּוֹ, כִּי אִם שְׁנֵים עָשָׂר חֹדֶשׁ. וּמֵאַחַר שֶׁכְבָּר כָּלוּ שְׁנֵים עָשָׂר הַחֳדָשִׁים קֹדֶם הַיָארצֵייט, אָז בְּיוֹם הַיָארְצֵייט, אֵינוֹ חוֹזֵר עוֹד לָאֲבֵלוּת.

(א) אָבֵל שֶׁלֹּא נָהַג אֲבֵלוּת תּוֹךְ שִׁבְעָה, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד, מַשְׁלִים אוֹתָה כָּל שְׁלֹשִׁים, חוּץ מִן הַקְּרִיעָה, שֶׁאִם לֹא קָרַע בִשְׁעַת חִמּוּם, אֵינוֹ קוֹרֵעַ אֶלָּא בְּתוֹךְ שִׁבְעָה, דְּחָשִיב שְׁעַת חִמּוּם. וְעַל אָבִיו וְאִמּוֹ, קוֹרֵעַ לְעוֹלָם.

(ב) קָטֹן שֶׁמֵּת לוֹ מֵת, אֲפִלּוּ גָדַל תּוֹךְ שִׁבְעָה, כֵּיוָן שֶׁבִּשְעַת מִיתָה הָיָה פָטוּר, בָטֵל מִמֶּנּוּ כָּל דִּין אֲבֵלוּת, אַךְ בַּאֲבֵלוּת דִּשְׁנֵים עָשָׂר חֹדֶשׁ עַל אָבִיו וְאִמּוֹ שֶׁהִיא מִשּׁוּם כְּבוֹדָם, יֶשׁ לוֹ לִנְהוֹג.

Kitzur Shulchan Arukh 216:1-217:2

(1) On the seventh day, after the consolers have left the mourner, he is permitted to do all the things that were forbidden during the seven days. because we say that a part of the day is considered like the entire day, except with regard to marital relations, which is forbidden the entire seventh day (even in a dark room). In those places where the consolers are not accustomed to come on the seventh day, he must wait until the time they used to come on the other days, which is after people leave the synagogue in the morning. If the seventh day of mourning occurs on Shabbos, then after people leave the synagogue in the morning, he is permitted to study Torah.

(2) Regarding the thirtieth day we also say that part of the day is considered like the entire day. And since no consolers come then, therefore, immediately after sunrise he is absolved of the laws governing the thirty days of mourning. If the thirtieth day occurs on a Shabbos the mourner is permitted to bathe on Friday, with warm water, in honor of the Shabbos. He may put on Shabbos clothes and return to his regular seat in the synagogue; but he may not have his hair cut.

(3) Regarding the twelve month period of mourning for a father or mother we do not say part of the day is considered like the entire day. On the contrary, it is customary to add the Yahrzeit (anniversary of death) day in which to observe all the laws of mourning that pertain to the twelve months of mourning, even if it occurs on Shabbos. However, if it was a leap year, the custom is to observe mourning for the honor of a father and mother only twelve months. Since the twelve months expired before the Yahrzeit day, therefore, on the Yahrzeit day he is not required to resume mourning.

(1) A mourner who neglected to observe mourning during the first seven days, whether inadvertently or intentionally, may fulfill his obligation during the thirty day period, with the exception of tearing his garments. If he did not tear his garments, at his moment of grief, he should not tear them, for tearing the garments are of no avail except during the first seven days which are considered a time of grief. For his father or mother one must tear his garments at any time.

(2) If a child under thirteen years loses a relative, even if he becomes thirteen years of age during the first seven days of mourning, since he was exempt at the time of death, the laws of mourning are cancelled for him.¹Some Poskim disagree and prevailing custom is that he should observe the remaining days. See Gesher HaChaim 19:3:3. A Rav should be consulted. However he should observe the twelve month period of mourning for his father or mother, which is for their honor.

תניא, אגרת הקדש כ״ח

(א) (מה שכתב למחותנו הרב הגאון המפורסם איש אלקים קדוש ה' נ"י ע"ה פ"ה מו"ה לוי יצחק נ"ע אב"ד דק"ק בארדיטשוב לנחמו על פטירת בנו הרב החסיד מו"ה מאיר נ"ע:) למה נסמכה פ' מרים לפ' פרה לומר לך מה פרה מכפרת וכו'. וצריך להבין למה נסמכה דוקא לפרה אדומה הנעשה חוץ לשלש מחנות אלא דחטאת קריי' רחמנא [בכת"י הנוסחא הנעשה בחוץ. ומן תיבת לשלש עד תיבת רחמנא ליתא בכת"י] ולא נסמכה לפ' חטאת הנעשה בפנים על גבי המזבח כפרה ממש. אמנם נודע מזוה"ק והאריז"ל סוד הקרבנות שעל גבי המזבח הן בחי' העלאת מ"נ מנפש הבהמית שבנוגה אל שרשן ומקורן הן בחי' ד' חיות שבמרכבה הנושאות את הכסא פני שור ופני נשר וכו'. ועי"ז נמשכים ויורדים מ"ד מבחי' אדם שעל הכסא הנקרא בשם מלכא וז"א. אכן בשריפת הפרה אדומה הנה ע"י השלכת עץ ארז ואזוב וכו' ונתינת מים חיים אל האפר נקרא בשם קידוש מי חטאת במשנה והיא בחי' קדש העליון הנקרא בשם טלא דבדולחא כמ"ש בזוה"ק שהיא בחי' חכמה עילאה ומוחא סתימאה דא"א ועלה איתמר בדוכתי טובא בזוה"ק בחכמה אתברירו ואתהפכא חשוכא לנהורא דהיינו עולם התיקון שנתברר ונתתקן ע"י מוחא סתימאה דא"א מעולם התהו ושבירת הכלים שנפלו בבי"ע וכו' כנודע. ולזאת מטהרת טומאת המת אף שהוא אבי אבות וכו' ולמטה מטה מנוגה:

(ב) והנה מודעת זאת דאבא יונק ממזל השמיני כו' והוא תיקון ונוצר אותיות רצון והיא ג"כ עת רצון המתגלה ומאיר בבחי' גילוי מלמעלה למטה בעת פטירת צדיקי עליון עובדי ה' באהבה במסירת נפשם לה' בחייהם ערבית ושחרית בק"ש שעי"ז היו מעלים מ"נ לאו"א בק"ש כידוע. (וכן בת"ת דמחכמה נפקא) ועי"ז היו נמשכים ויורדים בחי' מ"ד מתיקון ונוצר חסד והם הם המאירים בבחי' גילוי בפטירתם כנודע שכל עמל האדם שעמלה נפשו בחייו למעלה בבחי' העלם והסתר מתגלה ומאיר בבחי' גילוי מלמעלה למטה בעת פטירתו והנה ע"י גילוי הארת תיקון ונוצר חסד בפטירתן מאיר חסד ה' מעולם עד עולם על יראיו ופועל ישועות בקרב הארץ לכפר על עון הדור אף גם על הזדונות שהן מג' קליפות הטמאות שלמטה מנוגה לפי שמזל דנוצר ממו"ס דא"א מקור הבירורים ואתהפכא חשוכא דשבירת הכלים לנהורא דעולם התיקון. משא"כ בקרבנות שע"ג המזבח שאינן מכפרים אלא על השגגות שהן מהתגברות נפש הבהמית שמנוגה כמ"ש בלקוטי תורה פ' ויקרא ולכן נסמכה לפ' פרה דוקא מה פרה וכו' ובילקוט פ' שמיני הגי' מי חטאת וכו':

Tanya, Part IV; Iggeret HaKodesh 28

...

בראשית ז׳:ז׳

(ז) וַיָּ֣בֹא נֹ֗חַ וּ֠בָנָיו וְאִשְׁתּ֧וֹ וּנְשֵֽׁי־בָנָ֛יו אִתּ֖וֹ אֶל־הַתֵּבָ֑ה מִפְּנֵ֖י מֵ֥י הַמַּבּֽוּל׃

Genesis 7:7

(7) Noah, with his sons, his wife, and his sons’ wives, went into the ark because of the waters of the Flood.

רש"י על בראשית ז׳:ז׳

(א) נח ובניו. הָאֲנָשִׁים לְבַד וְהַנָּשִׁים לְבַד, לְפִי שֶׁנֶּאֱסְרוּ בְּתַשְׁמִישׁ הַמִּטָּה מִפְּנֵי שֶׁהָעוֹלָם שָׁרוּי בְּצַעַר: (ב) מפני מי המבול. אַף נֹחַ מִקְּטַנֵּי אֲמָנָה הָיָה, מַאֲמִין וְאֵינוֹ מַאֲמִין שֶׁיָבֹא הַמַּבּוּל, וְלֹא נִכְנַס לַתֵּבָה עַד שְׁדְּחָקוּהוּ הַמַּיִם:

Rashi on Genesis 7:7

(1) נח ובניו NOAH AND HIS SONS — The men separately and the women separately, because they were forbidden to live together as man and wife since the world was living in a state of distress (2) מפני מי המבול BECAUSE OF THE WATERS OF THE FLOOD — (מפני properly means ‘‘from before”) — Noah, also, was of those people who are wanting in faith: he believed and he did not believe that the Flood would come, and he would not enter the Ark until the waters forced him to do so (Genesis Rabbah 32:6).

A Rainbow Thread 36: Enforcing a Punishment for Homosexual Activity in Ottoman Palestine

Meig Dickson

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