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14 Kislev 5781
וַיִּשְׁלַ֨ח יַעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם׃ וַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָאֵחַ֖ר עַד־עָֽתָּה׃ וַֽיְהִי־לִי֙ שׁ֣וֹר וַחֲמ֔וֹר צֹ֖אן וְעֶ֣בֶד וְשִׁפְחָ֑ה וָֽאֶשְׁלְחָה֙ לְהַגִּ֣יד לַֽאדֹנִ֔י לִמְצֹא־חֵ֖ן בְּעֵינֶֽיךָ׃ וַיָּשֻׁ֙בוּ֙ הַמַּלְאָכִ֔ים אֶֽל־יַעֲקֹ֖ב לֵאמֹ֑ר בָּ֤אנוּ אֶל־אָחִ֙יךָ֙ אֶל־עֵשָׂ֔ו וְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔ וְאַרְבַּע־מֵא֥וֹת אִ֖ישׁ עִמּֽוֹ׃ וַיִּירָ֧א יַעֲקֹ֛ב מְאֹ֖ד וַיֵּ֣צֶר ל֑וֹ וַיַּ֜חַץ אֶת־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ וְאֶת־הַצֹּ֧אן וְאֶת־הַבָּקָ֛ר וְהַגְּמַלִּ֖ים לִשְׁנֵ֥י מַחֲנֽוֹת׃ וַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה׃ וַיֹּאמֶר֮ יַעֲקֹב֒ אֱלֹהֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵאלֹהֵ֖י אָבִ֣י יִצְחָ֑ק יְהוָ֞ה הָאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ׃ קָטֹ֜נְתִּי מִכֹּ֤ל הַחֲסָדִים֙ וּמִכָּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֙רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת׃ הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃ וְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶֽת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹא־יִסָּפֵ֖ר מֵרֹֽב׃ וַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו׃ עִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים׃ גְּמַלִּ֧ים מֵינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלֹשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה׃ וַיִּתֵּן֙ בְּיַד־עֲבָדָ֔יו עֵ֥דֶר עֵ֖דֶר לְבַדּ֑וֹ וַ֤יֹּאמֶר אֶל־עֲבָדָיו֙ עִבְר֣וּ לְפָנַ֔י וְרֶ֣וַח תָּשִׂ֔ימוּ בֵּ֥ין עֵ֖דֶר וּבֵ֥ין עֵֽדֶר׃ וַיְצַ֥ו אֶת־הָרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִֽפְגָּשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וִשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֙תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ׃ וְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַחֲרֵֽינוּ׃ וַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַחֲרֵ֥י הָעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַאֲכֶ֖ם אֹתֽוֹ׃ וַאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַעֲקֹ֖ב אַחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַהֹלֶ֣כֶת לְפָנָ֔י וְאַחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי׃ וַתַּעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּֽמַּחֲנֶֽה׃ וַיָּ֣קָם ׀ בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַֽיַּעֲבֹ֔ר אֵ֖ת מַעֲבַ֥ר יַבֹּֽק׃ וַיִּקָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַֽיַּעֲבֵ֖ר אֶת־אֲשֶׁר־לוֹ׃ וַיִּוָּתֵ֥ר יַעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר׃ וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃ וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֙אמֶר֙ לֹ֣א אֲשַֽׁלֵּחֲךָ֔ כִּ֖י אִם־בֵּרַכְתָּֽנִי׃ וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃ וַיִּשְׁאַ֣ל יַעֲקֹ֗ב וַיֹּ֙אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם׃ וַיִּקְרָ֧א יַעֲקֹ֛ב שֵׁ֥ם הַמָּק֖וֹם פְּנִיאֵ֑ל כִּֽי־רָאִ֤יתִי אֱלֹהִים֙ פָּנִ֣ים אֶל־פָּנִ֔ים וַתִּנָּצֵ֖ל נַפְשִֽׁי׃ וַיִּֽזְרַֽח־ל֣וֹ הַשֶּׁ֔מֶשׁ כַּאֲשֶׁ֥ר עָבַ֖ר אֶת־פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־יְרֵכֽוֹ׃ עַל־כֵּ֡ן לֹֽא־יֹאכְל֨וּ בְנֵֽי־יִשְׂרָאֵ֜ל אֶת־גִּ֣יד הַנָּשֶׁ֗ה אֲשֶׁר֙ עַל־כַּ֣ף הַיָּרֵ֔ךְ עַ֖ד הַיּ֣וֹם הַזֶּ֑ה כִּ֤י נָגַע֙ בְּכַף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּגִ֖יד הַנָּשֶֽׁה׃ וַיִּשָּׂ֨א יַעֲקֹ֜ב עֵינָ֗יו וַיַּרְא֙ וְהִנֵּ֣ה עֵשָׂ֣ו בָּ֔א וְעִמּ֕וֹ אַרְבַּ֥ע מֵא֖וֹת אִ֑ישׁ וַיַּ֣חַץ אֶת־הַיְלָדִ֗ים עַל־לֵאָה֙ וְעַל־רָחֵ֔ל וְעַ֖ל שְׁתֵּ֥י הַשְּׁפָחֽוֹת׃ וַיָּ֧שֶׂם אֶת־הַשְּׁפָח֛וֹת וְאֶת־יַלְדֵיהֶ֖ן רִֽאשֹׁנָ֑ה וְאֶת־לֵאָ֤ה וִֽילָדֶ֙יהָ֙ אַחֲרֹנִ֔ים וְאֶת־רָחֵ֥ל וְאֶת־יוֹסֵ֖ף אַחֲרֹנִֽים׃ וְה֖וּא עָבַ֣ר לִפְנֵיהֶ֑ם וַיִּשְׁתַּ֤חוּ אַ֙רְצָה֙ שֶׁ֣בַע פְּעָמִ֔ים עַד־גִּשְׁתּ֖וֹ עַד־אָחִֽיו׃ וַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־צַוָּארָ֖ו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃ וַיִּשָּׂ֣א אֶת־עֵינָ֗יו וַיַּ֤רְא אֶת־הַנָּשִׁים֙ וְאֶת־הַיְלָדִ֔ים וַיֹּ֖אמֶר מִי־אֵ֣לֶּה לָּ֑ךְ וַיֹּאמַ֕ר הַיְלָדִ֕ים אֲשֶׁר־חָנַ֥ן אֱלֹהִ֖ים אֶת־עַבְדֶּֽךָ׃ וַתִּגַּ֧שְׁןָ הַשְּׁפָח֛וֹת הֵ֥נָּה וְיַלְדֵיהֶ֖ן וַתִּֽשְׁתַּחֲוֶֽיןָ׃ וַתִּגַּ֧שׁ גַּם־לֵאָ֛ה וִילָדֶ֖יהָ וַיִּֽשְׁתַּחֲו֑וּ וְאַחַ֗ר נִגַּ֥שׁ יוֹסֵ֛ף וְרָחֵ֖ל וַיִּֽשְׁתַּחֲוֽוּ׃ וַיֹּ֕אמֶר מִ֥י לְךָ֛ כָּל־הַמַּחֲנֶ֥ה הַזֶּ֖ה אֲשֶׁ֣ר פָּגָ֑שְׁתִּי וַיֹּ֕אמֶר לִמְצֹא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי׃ וַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י יְהִ֥י לְךָ֖ אֲשֶׁר־לָֽךְ׃ וַיֹּ֣אמֶר יַעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹהִ֖ים וַתִּרְצֵֽנִי׃ קַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹהִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח׃ וַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵלְכָ֖ה לְנֶגְדֶּֽךָ׃ וַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֙עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן׃ יַעֲבָר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַאֲנִ֞י אֶֽתְנָהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה׃ וַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֙אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי׃ וַיָּשָׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה׃ וְיַעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֙הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵׁם־הַמָּק֖וֹם סֻכּֽוֹת׃ (ס) וַיָּבֹא֩ יַעֲקֹ֨ב שָׁלֵ֜ם עִ֣יר שְׁכֶ֗ם אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיִּ֖חַן אֶת־פְּנֵ֥י הָעִֽיר׃ וַיִּ֜קֶן אֶת־חֶלְקַ֣ת הַשָּׂדֶ֗ה אֲשֶׁ֤ר נָֽטָה־שָׁם֙ אָהֳל֔וֹ מִיַּ֥ד בְּנֵֽי־חֲמ֖וֹר אֲבִ֣י שְׁכֶ֑ם בְּמֵאָ֖ה קְשִׂיטָֽה׃ וַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ (ס) וַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָלְדָ֖ה לְיַעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ׃ וַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ׃ וַתִּדְבַּ֣ק נַפְשׁ֔וֹ בְּדִינָ֖ה בַּֽת־יַעֲקֹ֑ב וַיֶּֽאֱהַב֙ אֶת־הַֽנַּעֲרָ֔ וַיְדַבֵּ֖ר עַל־לֵ֥ב הַֽנַּעֲרָֽ׃ וַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַֽח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה׃ וְיַעֲקֹ֣ב שָׁמַ֗ע כִּ֤י טִמֵּא֙ אֶת־דִּינָ֣ה בִתּ֔וֹ וּבָנָ֛יו הָי֥וּ אֶת־מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה וְהֶחֱרִ֥שׁ יַעֲקֹ֖ב עַד־בֹּאָֽם׃ וַיֵּצֵ֛א חֲמ֥וֹר אֲבִֽי־שְׁכֶ֖ם אֶֽל־יַעֲקֹ֑ב לְדַבֵּ֖ר אִתּֽוֹ׃ וּבְנֵ֨י יַעֲקֹ֜ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשָׁמְעָ֔ם וַיִּֽתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּֽי־נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּֽת־יַעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵעָשֶֽׂה׃ וַיְדַבֵּ֥ר חֲמ֖וֹר אִתָּ֣ם לֵאמֹ֑ר שְׁכֶ֣ם בְּנִ֗י חָֽשְׁקָ֤ה נַפְשׁוֹ֙ בְּבִתְּכֶ֔ם תְּנ֨וּ נָ֥א אֹתָ֛הּ ל֖וֹ לְאִשָּֽׁה׃ וְהִֽתְחַתְּנ֖וּ אֹתָ֑נוּ בְּנֹֽתֵיכֶם֙ תִּתְּנוּ־לָ֔נוּ וְאֶת־בְּנֹתֵ֖ינוּ תִּקְח֥וּ לָכֶֽם׃ וְאִתָּ֖נוּ תֵּשֵׁ֑בוּ וְהָאָ֙רֶץ֙ תִּהְיֶ֣ה לִפְנֵיכֶ֔ם שְׁבוּ֙ וּסְחָר֔וּהָ וְהֵֽאָחֲז֖וּ בָּֽהּ׃ וַיֹּ֤אמֶר שְׁכֶם֙ אֶל־אָבִ֣יה וְאֶל־אַחֶ֔יהָ אֶמְצָא־חֵ֖ן בְּעֵינֵיכֶ֑ם וַאֲשֶׁ֥ר תֹּאמְר֛וּ אֵלַ֖י אֶתֵּֽן׃ הַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּאֲשֶׁ֥ר תֹּאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַֽנַּעֲרָ֖ לְאִשָּֽׁה׃ וַיַּעֲנ֨וּ בְנֵֽי־יַעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם׃ וַיֹּאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ׃ אַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר׃ וְנָתַ֤נּוּ אֶת־בְּנֹתֵ֙ינוּ֙ לָכֶ֔ם וְאֶת־בְּנֹתֵיכֶ֖ם נִֽקַּֽח־לָ֑נוּ וְיָשַׁ֣בְנוּ אִתְּכֶ֔ם וְהָיִ֖ינוּ לְעַ֥ם אֶחָֽד׃ וְאִם־לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־בִּתֵּ֖נוּ וְהָלָֽכְנוּ׃ וַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינֵ֣י חֲמ֑וֹר וּבְעֵינֵ֖י שְׁכֶ֥ם בֶּן־חֲמֽוֹר׃ וְלֹֽא־אֵחַ֤ר הַנַּ֙עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַֽת־יַעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו׃ וַיָּבֹ֥א חֲמ֛וֹר וּשְׁכֶ֥ם בְּנ֖וֹ אֶל־שַׁ֣עַר עִירָ֑ם וַֽיְדַבְּר֛וּ אֶל־אַנְשֵׁ֥י עִירָ֖ם לֵאמֹֽר׃ הָאֲנָשִׁ֨ים הָאֵ֜לֶּה שְֽׁלֵמִ֧ים הֵ֣ם אִתָּ֗נוּ וְיֵשְׁב֤וּ בָאָ֙רֶץ֙ וְיִסְחֲר֣וּ אֹתָ֔הּ וְהָאָ֛רֶץ הִנֵּ֥ה רַֽחֲבַת־יָדַ֖יִם לִפְנֵיהֶ֑ם אֶת־בְּנֹתָם֙ נִקַּֽח־לָ֣נוּ לְנָשִׁ֔ים וְאֶת־בְּנֹתֵ֖ינוּ נִתֵּ֥ן לָהֶֽם׃ אַךְ־בְּ֠זֹאת יֵאֹ֨תוּ לָ֤נוּ הָאֲנָשִׁים֙ לָשֶׁ֣בֶת אִתָּ֔נוּ לִהְי֖וֹת לְעַ֣ם אֶחָ֑ד בְּהִמּ֥וֹל לָ֙נוּ֙ כָּל־זָכָ֔ר כַּאֲשֶׁ֖ר הֵ֥ם נִמֹּלִֽים׃ מִקְנֵהֶ֤ם וְקִנְיָנָם֙ וְכָל־בְּהֶמְתָּ֔ם הֲל֥וֹא לָ֖נוּ הֵ֑ם אַ֚ךְ נֵא֣וֹתָה לָהֶ֔ם וְיֵשְׁב֖וּ אִתָּֽנוּ׃ וַיִּשְׁמְע֤וּ אֶל־חֲמוֹר֙ וְאֶל־שְׁכֶ֣ם בְּנ֔וֹ כָּל־יֹצְאֵ֖י שַׁ֣עַר עִיר֑וֹ וַיִּמֹּ֙לוּ֙ כָּל־זָכָ֔ר כָּל־יֹצְאֵ֖י שַׁ֥עַר עִירֽוֹ׃ וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיוֹתָ֣ם כֹּֽאֲבִ֗ים וַיִּקְח֣וּ שְׁנֵֽי־בְנֵי־יַ֠עֲקֹב שִׁמְע֨וֹן וְלֵוִ֜י אֲחֵ֤י דִינָה֙ אִ֣ישׁ חַרְבּ֔וֹ וַיָּבֹ֥אוּ עַל־הָעִ֖יר בֶּ֑טַח וַיַּֽהַרְג֖וּ כָּל־זָכָֽר׃ וְאֶת־חֲמוֹר֙ וְאֶת־שְׁכֶ֣ם בְּנ֔וֹ הָרְג֖וּ לְפִי־חָ֑רֶב וַיִּקְח֧וּ אֶת־דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ׃ בְּנֵ֣י יַעֲקֹ֗ב בָּ֚אוּ עַל־הַ֣חֲלָלִ֔ים וַיָּבֹ֖זּוּ הָעִ֑יר אֲשֶׁ֥ר טִמְּא֖וּ אֲחוֹתָֽם׃ אֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹרֵיהֶּ֑ם וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה לָקָֽחוּ׃ וְאֶת־כָּל־חֵילָ֤ם וְאֶת־כָּל־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם שָׁב֖וּ וַיָּבֹ֑זּוּ וְאֵ֖ת כָּל־אֲשֶׁ֥ר בַּבָּֽיִת׃ וַיֹּ֨אמֶר יַעֲקֹ֜ב אֶל־שִׁמְע֣וֹן וְאֶל־לֵוִי֮ עֲכַרְתֶּ֣ם אֹתִי֒ לְהַבְאִישֵׁ֙נִי֙ בְּיֹשֵׁ֣ב הָאָ֔רֶץ בַּֽכְּנַעֲנִ֖י וּבַפְּרִזִּ֑י וַאֲנִי֙ מְתֵ֣י מִסְפָּ֔ר וְנֶאֶסְפ֤וּ עָלַי֙ וְהִכּ֔וּנִי וְנִשְׁמַדְתִּ֖י אֲנִ֥י וּבֵיתִֽי׃ וַיֹּאמְר֑וּ הַכְזוֹנָ֕ה יַעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ׃ (פ) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶֽל־יַעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָרְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ׃ וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹכְכֶ֔ם וְהִֽטַּהֲר֔וּ וְהַחֲלִ֖יפוּ שִׂמְלֹתֵיכֶֽם׃ וְנָק֥וּמָה וְנַעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי׃ וַיִּתְּנ֣וּ אֶֽל־יַעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַעֲקֹ֔ב תַּ֥חַת הָאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם׃ וַיִּסָּ֑עוּ וַיְהִ֣י ׀ חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיבֹ֣תֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַחֲרֵ֖י בְּנֵ֥י יַעֲקֹֽב׃ וַיָּבֹ֨א יַעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ׃ וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו׃ וַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת׃ (פ) וַיֵּרָ֨א אֱלֹהִ֤ים אֶֽל־יַעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ׃ וַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל׃ וַיֹּאמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵחֲלָצֶ֥יךָ יֵצֵֽאוּ׃ וְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ׃ וַיַּ֥עַל מֵעָלָ֖יו אֱלֹהִ֑ים בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ׃ וַיַּצֵּ֨ב יַעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֙יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן׃ וַיִּקְרָ֨א יַעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל׃ וַיִּסְעוּ֙ מִבֵּ֣ית אֵ֔ל וַֽיְהִי־ע֥וֹד כִּבְרַת־הָאָ֖רֶץ לָב֣וֹא אֶפְרָ֑תָה וַתֵּ֥לֶד רָחֵ֖ל וַתְּקַ֥שׁ בְּלִדְתָּֽהּ׃ וַיְהִ֥י בְהַקְשֹׁתָ֖הּ בְּלִדְתָּ֑הּ וַתֹּ֨אמֶר לָ֤הּ הַמְיַלֶּ֙דֶת֙ אַל־תִּ֣ירְאִ֔י כִּֽי־גַם־זֶ֥ה לָ֖ךְ בֵּֽן׃ וַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין׃ וַתָּ֖מָת רָחֵ֑ל וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם׃ וַיַּצֵּ֧ב יַעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם׃ וַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר׃ וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃ בְּנֵ֣י לֵאָ֔ה בְּכ֥וֹר יַעֲקֹ֖ב רְאוּבֵ֑ן וְשִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וּזְבוּלֻֽן׃ בְּנֵ֣י רָחֵ֔ל יוֹסֵ֖ף וּבִנְיָמִֽן׃ וּבְנֵ֤י בִלְהָה֙ שִׁפְחַ֣ת רָחֵ֔ל דָּ֖ן וְנַפְתָּלִֽי׃ וּבְנֵ֥י זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה גָּ֣ד וְאָשֵׁ֑ר אֵ֚לֶּה בְּנֵ֣י יַעֲקֹ֔ב אֲשֶׁ֥ר יֻלַּד־ל֖וֹ בְּפַדַּ֥ן אֲרָֽם׃ וַיָּבֹ֤א יַעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק׃ וַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה׃ וַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֙מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַעֲקֹ֖ב בָּנָֽיו׃ (פ) וְאֵ֛לֶּה תֹּלְד֥וֹת עֵשָׂ֖ו ה֥וּא אֱדֽוֹם׃ עֵשָׂ֛ו לָקַ֥ח אֶת־נָשָׁ֖יו מִבְּנ֣וֹת כְּנָ֑עַן אֶת־עָדָ֗ה בַּת־אֵילוֹן֙ הַֽחִתִּ֔י וְאֶת־אָהֳלִֽיבָמָה֙ בַּת־עֲנָ֔ה בַּת־צִבְע֖וֹן הַֽחִוִּֽי׃ וְאֶת־בָּשְׂמַ֥ת בַּת־יִשְׁמָעֵ֖אל אֲח֥וֹת נְבָיֽוֹת׃ וַתֵּ֧לֶד עָדָ֛ה לְעֵשָׂ֖ו אֶת־אֱלִיפָ֑ז וּבָ֣שְׂמַ֔ת יָלְדָ֖ה אֶת־רְעוּאֵֽל׃ וְאָהֳלִֽיבָמָה֙ יָֽלְדָ֔ה אֶת־יעיש [יְע֥וּשׁ] וְאֶת־יַעְלָ֖ם וְאֶת־קֹ֑רַח אֵ֚לֶּה בְּנֵ֣י עֵשָׂ֔ו אֲשֶׁ֥ר יֻלְּדוּ־ל֖וֹ בְּאֶ֥רֶץ כְּנָֽעַן׃ וַיִּקַּ֣ח עֵשָׂ֡ו אֶת־נָ֠שָׁיו וְאֶת־בָּנָ֣יו וְאֶת־בְּנֹתָיו֮ וְאֶת־כָּל־נַפְשׁ֣וֹת בֵּיתוֹ֒ וְאֶת־מִקְנֵ֣הוּ וְאֶת־כָּל־בְּהֶמְתּ֗וֹ וְאֵת֙ כָּל־קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּאֶ֣רֶץ כְּנָ֑עַן וַיֵּ֣לֶךְ אֶל־אֶ֔רֶץ מִפְּנֵ֖י יַעֲקֹ֥ב אָחִֽיו׃ כִּֽי־הָיָ֧ה רְכוּשָׁ֛ם רָ֖ב מִשֶּׁ֣בֶת יַחְדָּ֑ו וְלֹ֨א יָֽכְלָ֜ה אֶ֤רֶץ מְגֽוּרֵיהֶם֙ לָשֵׂ֣את אֹתָ֔ם מִפְּנֵ֖י מִקְנֵיהֶֽם׃ וַיֵּ֤שֶׁב עֵשָׂו֙ בְּהַ֣ר שֵׂעִ֔יר עֵשָׂ֖ו ה֥וּא אֱדֽוֹם׃ וְאֵ֛לֶּה תֹּלְד֥וֹת עֵשָׂ֖ו אֲבִ֣י אֱד֑וֹם בְּהַ֖ר שֵׂעִֽיר׃ אֵ֖לֶּה שְׁמ֣וֹת בְּנֵֽי־עֵשָׂ֑ו אֱלִיפַ֗ז בֶּן־עָדָה֙ אֵ֣שֶׁת עֵשָׂ֔ו רְעוּאֵ֕ל בֶּן־בָּשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו׃ וַיִּהְי֖וּ בְּנֵ֣י אֱלִיפָ֑ז תֵּימָ֣ן אוֹמָ֔ר צְפ֥וֹ וְגַעְתָּ֖ם וּקְנַֽז׃ וְתִמְנַ֣ע ׀ הָיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו׃ וְאֵ֙לֶּה֙ בְּנֵ֣י רְעוּאֵ֔ל נַ֥חַת וָזֶ֖רַח שַׁמָּ֣ה וּמִזָּ֑ה אֵ֣לֶּ֣ה הָי֔וּ בְּנֵ֥י בָשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו׃ וְאֵ֣לֶּה הָי֗וּ בְּנֵ֨י אָהֳלִיבָמָ֧ה בַת־עֲנָ֛ה בַּת־צִבְע֖וֹן אֵ֣שֶׁת עֵשָׂ֑ו וַתֵּ֣לֶד לְעֵשָׂ֔ו אֶת־יעיש [יְע֥וּשׁ] וְאֶת־יַעְלָ֖ם וְאֶת־קֹֽרַח׃ אֵ֖לֶּה אַלּוּפֵ֣י בְנֵֽי־עֵשָׂ֑ו בְּנֵ֤י אֱלִיפַז֙ בְּכ֣וֹר עֵשָׂ֔ו אַלּ֤וּף תֵּימָן֙ אַלּ֣וּף אוֹמָ֔ר אַלּ֥וּף צְפ֖וֹ אַלּ֥וּף קְנַֽז׃ אַלּֽוּף־קֹ֛רַח אַלּ֥וּף גַּעְתָּ֖ם אַלּ֣וּף עֲמָלֵ֑ק אֵ֣לֶּה אַלּוּפֵ֤י אֱלִיפַז֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֖לֶּה בְּנֵ֥י עָדָֽה׃ וְאֵ֗לֶּה בְּנֵ֤י רְעוּאֵל֙ בֶּן־עֵשָׂ֔ו אַלּ֥וּף נַ֙חַת֙ אַלּ֣וּף זֶ֔רַח אַלּ֥וּף שַׁמָּ֖ה אַלּ֣וּף מִזָּ֑ה אֵ֣לֶּה אַלּוּפֵ֤י רְעוּאֵל֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֕לֶּה בְּנֵ֥י בָשְׂמַ֖ת אֵ֥שֶׁת עֵשָֽׂו׃ וְאֵ֗לֶּה בְּנֵ֤י אָהֳלִֽיבָמָה֙ אֵ֣שֶׁת עֵשָׂ֔ו אַלּ֥וּף יְע֛וּשׁ אַלּ֥וּף יַעְלָ֖ם אַלּ֣וּף קֹ֑רַח אֵ֣לֶּה אַלּוּפֵ֞י אָֽהֳלִיבָמָ֛ה בַּת־עֲנָ֖ה אֵ֥שֶׁת עֵשָֽׂו׃ אֵ֧לֶּה בְנֵי־עֵשָׂ֛ו וְאֵ֥לֶּה אַלּוּפֵיהֶ֖ם ה֥וּא אֱדֽוֹם׃ (ס) אֵ֤לֶּה בְנֵֽי־שֵׂעִיר֙ הַחֹרִ֔י יֹשְׁבֵ֖י הָאָ֑רֶץ לוֹטָ֥ן וְשׁוֹבָ֖ל וְצִבְע֥וֹן וַעֲנָֽה׃ וְדִשׁ֥וֹן וְאֵ֖צֶר וְדִישָׁ֑ן אֵ֣לֶּה אַלּוּפֵ֧י הַחֹרִ֛י בְּנֵ֥י שֵׂעִ֖יר בְּאֶ֥רֶץ אֱדֽוֹם׃ וַיִּהְי֥וּ בְנֵי־לוֹטָ֖ן חֹרִ֣י וְהֵימָ֑ם וַאֲח֥וֹת לוֹטָ֖ן תִּמְנָֽע׃ וְאֵ֙לֶּה֙ בְּנֵ֣י שׁוֹבָ֔ל עַלְוָ֥ן וּמָנַ֖חַת וְעֵיבָ֑ל שְׁפ֖וֹ וְאוֹנָֽם׃ וְאֵ֥לֶּה בְנֵֽי־צִבְע֖וֹן וְאַיָּ֣ה וַעֲנָ֑ה ה֣וּא עֲנָ֗ה אֲשֶׁ֨ר מָצָ֤א אֶת־הַיֵּמִם֙ בַּמִּדְבָּ֔ר בִּרְעֹת֥וֹ אֶת־הַחֲמֹרִ֖ים לְצִבְע֥וֹן אָבִֽיו׃ וְאֵ֥לֶּה בְנֵֽי־עֲנָ֖ה דִּשֹׁ֑ן וְאָהֳלִיבָמָ֖ה בַּת־עֲנָֽה׃ וְאֵ֖לֶּה בְּנֵ֣י דִישָׁ֑ן חֶמְדָּ֥ן וְאֶשְׁבָּ֖ן וְיִתְרָ֥ן וּכְרָֽן׃ אֵ֖לֶּה בְּנֵי־אֵ֑צֶר בִּלְהָ֥ן וְזַעֲוָ֖ן וַעֲקָֽן׃ אֵ֥לֶּה בְנֵֽי־דִישָׁ֖ן ע֥וּץ וַאֲרָֽן׃ אֵ֖לֶּה אַלּוּפֵ֣י הַחֹרִ֑י אַלּ֤וּף לוֹטָן֙ אַלּ֣וּף שׁוֹבָ֔ל אַלּ֥וּף צִבְע֖וֹן אַלּ֥וּף עֲנָֽה׃ אַלּ֥וּף דִּשֹׁ֛ן אַלּ֥וּף אֵ֖צֶר אַלּ֣וּף דִּישָׁ֑ן אֵ֣לֶּה אַלּוּפֵ֧י הַחֹרִ֛י לְאַלֻּפֵיהֶ֖ם בְּאֶ֥רֶץ שֵׂעִֽיר׃ (פ) וְאֵ֙לֶּה֙ הַמְּלָכִ֔ים אֲשֶׁ֥ר מָלְכ֖וּ בְּאֶ֣רֶץ אֱד֑וֹם לִפְנֵ֥י מְלָךְ־מֶ֖לֶךְ לִבְנֵ֥י יִשְׂרָאֵֽל׃ וַיִּמְלֹ֣ךְ בֶּאֱד֔וֹם בֶּ֖לַע בֶּן־בְּע֑וֹר וְשֵׁ֥ם עִיר֖וֹ דִּנְהָֽבָה׃ וַיָּ֖מָת בָּ֑לַע וַיִּמְלֹ֣ךְ תַּחְתָּ֔יו יוֹבָ֥ב בֶּן־זֶ֖רַח מִבָּצְרָֽה׃ וַיָּ֖מָת יוֹבָ֑ב וַיִּמְלֹ֣ךְ תַּחְתָּ֔יו חֻשָׁ֖ם מֵאֶ֥רֶץ הַתֵּימָנִֽי׃ וַיָּ֖מָת חֻשָׁ֑ם וַיִּמְלֹ֨ךְ תַּחְתָּ֜יו הֲדַ֣ד בֶּן־בְּדַ֗ד הַמַּכֶּ֤ה אֶת־מִדְיָן֙ בִּשְׂדֵ֣ה מוֹאָ֔ב וְשֵׁ֥ם עִיר֖וֹ עֲוִֽית׃ וַיָּ֖מָת הֲדָ֑ד וַיִּמְלֹ֣ךְ תַּחְתָּ֔יו שַׂמְלָ֖ה מִמַּשְׂרֵקָֽה׃ וַיָּ֖מָת שַׂמְלָ֑ה וַיִּמְלֹ֣ךְ תַּחְתָּ֔יו שָׁא֖וּל מֵרְחֹב֥וֹת הַנָּהָֽר׃ וַיָּ֖מָת שָׁא֑וּל וַיִּמְלֹ֣ךְ תַּחְתָּ֔יו בַּ֥עַל חָנָ֖ן בֶּן־עַכְבּֽוֹר׃ וַיָּמָת֮ בַּ֣עַל חָנָ֣ן בֶּן־עַכְבּוֹר֒ וַיִּמְלֹ֤ךְ תַּחְתָּיו֙ הֲדַ֔ר וְשֵׁ֥ם עִיר֖וֹ פָּ֑עוּ וְשֵׁ֨ם אִשְׁתּ֤וֹ מְהֵֽיטַבְאֵל֙ בַּת־מַטְרֵ֔ד בַּ֖ת מֵ֥י זָהָֽב׃ וְ֠אֵלֶּה שְׁמ֞וֹת אַלּוּפֵ֤י עֵשָׂו֙ לְמִשְׁפְּחֹתָ֔ם לִמְקֹמֹתָ֖ם בִּשְׁמֹתָ֑ם אַלּ֥וּף תִּמְנָ֛ע אַלּ֥וּף עַֽלְוָ֖ה אַלּ֥וּף יְתֵֽת׃ אַלּ֧וּף אָהֳלִיבָמָ֛ה אַלּ֥וּף אֵלָ֖ה אַלּ֥וּף פִּינֹֽן׃ אַלּ֥וּף קְנַ֛ז אַלּ֥וּף תֵּימָ֖ן אַלּ֥וּף מִבְצָֽר׃ אַלּ֥וּף מַגְדִּיאֵ֖ל אַלּ֣וּף עִירָ֑ם אֵ֣לֶּה ׀ אַלּוּפֵ֣י אֱד֗וֹם לְמֹֽשְׁבֹתָם֙ בְּאֶ֣רֶץ אֲחֻזָּתָ֔ם ה֥וּא עֵשָׂ֖ו אֲבִ֥י אֱדֽוֹם׃ (פ)
Jacob sent messengers ahead to his brother Esau in the land of Seir, the country of Edom, and instructed them as follows, “Thus shall you say, ‘To my lord Esau, thus says your servant Jacob: I stayed with Laban and remained until now; I have acquired cattle, asses, sheep, and male and female slaves; and I send this message to my lord in the hope of gaining your favor.’” The messengers returned to Jacob, saying, “We came to your brother Esau; he himself is coming to meet you, and there are four hundred men with him.” Jacob was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps, thinking, “If Esau comes to the one camp and attacks it, the other camp may yet escape.” Then Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD, who said to me, ‘Return to your native land and I will deal bountifully with you’! I am unworthy of all the kindness that You have so steadfastly shown Your servant: with my staff alone I crossed this Jordan, and now I have become two camps. Deliver me, I pray, from the hand of my brother, from the hand of Esau; else, I fear, he may come and strike me down, mothers and children alike. Yet You have said, ‘I will deal bountifully with you and make your offspring as the sands of the sea, which are too numerous to count.’” After spending the night there, he selected from what was at hand these presents for his brother Esau: 200 she-goats and 20 he-goats; 200 ewes and 20 rams; 30 milch camels with their colts; 40 cows and 10 bulls; 20 she-asses and 10 he-asses. These he put in the charge of his servants, drove by drove, and he told his servants, “Go on ahead, and keep a distance between droves.” He instructed the one in front as follows, “When my brother Esau meets you and asks you, ‘Whose man are you? Where are you going? And whose [animals] are these ahead of you?’ you shall answer, ‘Your servant Jacob’s; they are a gift sent to my lord Esau; and [Jacob] himself is right behind us.’” He gave similar instructions to the second one, and the third, and all the others who followed the droves, namely, “Thus and so shall you say to Esau when you reach him. And you shall add, ‘And your servant Jacob himself is right behind us.’” For he reasoned, “If I propitiate him with presents in advance, and then face him, perhaps he will show me favor.” And so the gift went on ahead, while he remained in camp that night. That same night he arose, and taking his two wives, his two maidservants, and his eleven children, he crossed the ford of the Jabbok. After taking them across the stream, he sent across all his possessions. Jacob was left alone. And a man wrestled with him until the break of dawn. When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” Said the other, “What is your name?” He replied, “Jacob.” Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. So Jacob named the place Peniel, meaning, “I have seen a divine being face to face, yet my life has been preserved.” The sun rose upon him as he passed Penuel, limping on his hip. That is why the children of Israel to this day do not eat the thigh muscle that is on the socket of the hip, since Jacob’s hip socket was wrenched at the thigh muscle. Looking up, Jacob saw Esau coming, accompanied by four hundred men. He divided the children among Leah, Rachel, and the two maids, putting the maids and their children first, Leah and her children next, and Rachel and Joseph last. He himself went on ahead and bowed low to the ground seven times until he was near his brother. Esau ran to greet him. He embraced him and, falling on his neck, he kissed him; and they wept. Looking about, he saw the women and the children. “Who,” he asked, “are these with you?” He answered, “The children with whom God has favored your servant.” Then the maids, with their children, came forward and bowed low; next Leah, with her children, came forward and bowed low; and last, Joseph and Rachel came forward and bowed low; And he asked, “What do you mean by all this company which I have met?” He answered, “To gain my lord’s favor.” Esau said, “I have enough, my brother; let what you have remain yours.” But Jacob said, “No, I pray you; if you would do me this favor, accept from me this gift; for to see your face is like seeing the face of God, and you have received me favorably. Please accept my present which has been brought to you, for God has favored me and I have plenty.” And when he urged him, he accepted. And [Esau] said, “Let us start on our journey, and I will proceed at your pace.” But he said to him, “My lord knows that the children are frail and that the flocks and herds, which are nursing, are a care to me; if they are driven hard a single day, all the flocks will die. Let my lord go on ahead of his servant, while I travel slowly, at the pace of the cattle before me and at the pace of the children, until I come to my lord in Seir.” Then Esau said, “Let me assign to you some of the men who are with me.” But he said, “Oh no, my lord is too kind to me!” So Esau started back that day on his way to Seir. But Jacob journeyed on to Succoth, and built a house for himself and made stalls for his cattle; that is why the place was called Succoth. Jacob arrived safe in the city of Shechem which is in the land of Canaan—having come thus from Paddan-aram—and he encamped before the city. The parcel of land where he pitched his tent he purchased from the children of Hamor, Shechem’s father, for a hundred kesitahs. He set up an altar there, and called it El-elohe-yisrael. Now Dinah, the daughter whom Leah had borne to Jacob, went out to visit the daughters of the land. Shechem son of Hamor the Hivite, chief of the country, saw her, and took her and lay with her by force. Being strongly drawn to Dinah daughter of Jacob, and in love with the maiden, he spoke to the maiden tenderly. So Shechem said to his father Hamor, “Get me this girl as a wife.” Jacob heard that he had defiled his daughter Dinah; but since his sons were in the field with his cattle, Jacob kept silent until they came home. Then Shechem’s father Hamor came out to Jacob to speak to him. Meanwhile Jacob’s sons, having heard the news, came in from the field. The men were distressed and very angry, because he had committed an outrage in Israel by lying with Jacob’s daughter—a thing not to be done. And Hamor spoke with them, saying, “My son Shechem longs for your daughter. Please give her to him in marriage. Intermarry with us: give your daughters to us, and take our daughters for yourselves: You will dwell among us, and the land will be open before you; settle, move about, and acquire holdings in it.” Then Shechem said to her father and brothers, “Do me this favor, and I will pay whatever you tell me. Ask of me a bride-price ever so high, as well as gifts, and I will pay what you tell me; only give me the maiden for a wife.” Jacob’s sons answered Shechem and his father Hamor—speaking with guile because he had defiled their sister Dinah— and said to them, “We cannot do this thing, to give our sister to a man who is uncircumcised, for that is a disgrace among us. Only on this condition will we agree with you; that you will become like us in that every male among you is circumcised. Then we will give our daughters to you and take your daughters to ourselves; and we will dwell among you and become as one kindred. But if you will not listen to us and become circumcised, we will take our daughter and go.” Their words pleased Hamor and Hamor’s son Shechem. And the youth lost no time in doing the thing, for he wanted Jacob’s daughter. Now he was the most respected in his father’s house. So Hamor and his son Shechem went to the public place of their town and spoke to their fellow townsmen, saying, “These people are our friends; let them settle in the land and move about in it, for the land is large enough for them; we will take their daughters to ourselves as wives and give our daughters to them. But only on this condition will the men agree with us to dwell among us and be as one kindred: that all our males become circumcised as they are circumcised. Their cattle and substance and all their beasts will be ours, if we only agree to their terms, so that they will settle among us.” All who went out of the gate of his town heeded Hamor and his son Shechem, and all males, all those who went out of the gate of his town, were circumcised. On the third day, when they were in pain, Simeon and Levi, two of Jacob’s sons, brothers of Dinah, took each his sword, came upon the city unmolested, and slew all the males. They put Hamor and his son Shechem to the sword, took Dinah out of Shechem’s house, and went away. The other sons of Jacob came upon the slain and plundered the town, because their sister had been defiled. They seized their flocks and herds and asses, all that was inside the town and outside; all their wealth, all their children, and their wives, all that was in the houses, they took as captives and booty. Jacob said to Simeon and Levi, “You have brought trouble on me, making me odious among the inhabitants of the land, the Canaanites and the Perizzites; my men are few in number, so that if they unite against me and attack me, I and my house will be destroyed.” But they answered, “Should our sister be treated like a whore?” God said to Jacob, “Arise, go up to Bethel and remain there; and build an altar there to the God who appeared to you when you were fleeing from your brother Esau.” So Jacob said to his household and to all who were with him, “Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes. Come, let us go up to Bethel, and I will build an altar there to the God who answered me when I was in distress and who has been with me wherever I have gone.” They gave to Jacob all the alien gods that they had, and the rings that were in their ears, and Jacob buried them under the terebinth that was near Shechem. As they set out, a terror from God fell on the cities round about, so that they did not pursue the sons of Jacob. Thus Jacob came to Luz—that is, Bethel—in the land of Canaan, he and all the people who were with him. There he built an altar and named the site El-bethel, for it was there that God had revealed Himself to him when he was fleeing from his brother. Deborah, Rebekah’s nurse, died, and was buried under the oak below Bethel; so it was named Allon-bacuth. God appeared again to Jacob on his arrival from Paddan-aram, and He blessed him. God said to him, “You whose name is Jacob, You shall be called Jacob no more, But Israel shall be your name.” Thus He named him Israel. And God said to him, “I am El Shaddai. Be fertile and increase; A nation, yea an assembly of nations, Shall descend from you. Kings shall issue from your loins. The land that I assigned to Abraham and Isaac I assign to you; And to your offspring to come Will I assign the land.” God parted from him at the spot where He had spoken to him; and Jacob set up a pillar at the site where He had spoken to him, a pillar of stone, and he offered a libation on it and poured oil upon it. Jacob gave the site, where God had spoken to him, the name of Bethel. They set out from Bethel; but when they were still some distance short of Ephrath, Rachel was in childbirth, and she had hard labor. When her labor was at its hardest, the midwife said to her, “Have no fear, for it is another boy for you.” But as she breathed her last—for she was dying—she named him Ben-oni; but his father called him Benjamin. Thus Rachel died. She was buried on the road to Ephrath—now Bethlehem. Over her grave Jacob set up a pillar; it is the pillar at Rachel’s grave to this day. Israel journeyed on, and pitched his tent beyond Migdal-eder. While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number. The sons of Leah: Reuben—Jacob’s first-born—Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah, Rachel’s maid: Dan and Naphtali. And the sons of Zilpah, Leah’s maid: Gad and Asher. These are the sons of Jacob who were born to him in Paddan-aram. And Jacob came to his father Isaac at Mamre, at Kiriath-arba—now Hebron—where Abraham and Isaac had sojourned. Isaac was a hundred and eighty years old when he breathed his last and died. He was gathered to his kin in ripe old age; and he was buried by his sons Esau and Jacob. This is the line of Esau—that is, Edom. Esau took his wives from among the Canaanite women—Adah daughter of Elon the Hittite, and Oholibamah daughter of Anah daughter of Zibeon the Hivite— and also Basemath daughter of Ishmael and sister of Nebaioth. Adah bore to Esau Eliphaz; Basemath bore Reuel; and Oholibamah bore Jeush, Jalam, and Korah. Those were the sons of Esau, who were born to him in the land of Canaan. Esau took his wives, his sons and daughters, and all the members of his household, his cattle and all his livestock, and all the property that he had acquired in the land of Canaan, and went to another land because of his brother Jacob. For their possessions were too many for them to dwell together, and the land where they sojourned could not support them because of their livestock. So Esau settled in the hill country of Seir—Esau being Edom. This, then, is the line of Esau, the ancestor of the Edomites, in the hill country of Seir. These are the names of Esau’s sons: Eliphaz, the son of Esau’s wife Adah; Reuel, the son of Esau’s wife Basemath. The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. Timna was a concubine of Esau’s son Eliphaz; she bore Amalek to Eliphaz. Those were the descendants of Esau’s wife Adah. And these were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. Those were the descendants of Esau’s wife Basemath. And these were the sons of Esau’s wife Oholibamah, daughter of Anah daughter of Zibeon: she bore to Esau Jeush, Jalam, and Korah. These are the clans of the children of Esau. The descendants of Esau’s first-born Eliphaz: the clans Teman, Omar, Zepho, Kenaz, Korah, Gatam, and Amalek; these are the clans of Eliphaz in the land of Edom. Those are the descendants of Adah. And these are the descendants of Esau’s son Reuel: the clans Nahath, Zerah, Shammah, and Mizzah; these are the clans of Reuel in the land of Edom. Those are the descendants of Esau’s wife Basemath. And these are the descendants of Esau’s wife Oholibamah: the clans Jeush, Jalam, and Korah; these are the clans of Esau’s wife Oholibamah, the daughter of Anah. Those were the sons of Esau—that is, Edom—and those are their clans. These were the sons of Seir the Horite, who were settled in the land: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. Those are the clans of the Horites, the descendants of Seir, in the land of Edom. The sons of Lotan were Hori and Hemam; and Lotan’s sister was Timna. The sons of Shobal were these: Alvan, Manahath, Ebal, Shepho, and Onam. The sons of Zibeon were these: Aiah and Anah—that was the Anah who discovered the hot springs in the wilderness while pasturing the asses of his father Zibeon. The children of Anah were these: Dishon and Anah’s daughter Oholibamah. The sons of Dishon were these: Hemdan, Eshban, Ithran, and Cheran. The sons of Ezer were these: Bilhan, Zaavan, and Akan. And the sons of Dishan were these: Uz and Aran. These are the clans of the Horites: the clans Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. Those are the clans of the Horites, clan by clan, in the land of Seir. These are the kings who reigned in the land of Edom before any king reigned over the Israelites. Bela son of Beor reigned in Edom, and the name of his city was Dinhabah. When Bela died, Jobab son of Zerah, from Bozrah, succeeded him as king. When Jobab died, Husham of the land of the Temanites succeeded him as king. When Husham died, Hadad son of Bedad, who defeated the Midianites in the country of Moab, succeeded him as king; the name of his city was Avith. When Hadad died, Samlah of Masrekah succeeded him as king. When Samlah died, Saul of Rehoboth-on-the-river succeeded him as king. When Saul died, Baal-hanan son of Achbor succeeded him as king. And when Baal-hanan son of Achbor died, Hadar succeeded him as king; the name of his city was Pau, and his wife’s name was Mehetabel daughter of Matred daughter of Me-zahab. These are the names of the clans of Esau, each with its families and locality, name by name: the clans Timna, Alvah, Jetheth, Oholibamah, Elah, Pinon, Kenaz, Teman, Mibzar, Magdiel, and Iram. Those are the clans of Edom—that is, of Esau, father of the Edomites—by their settlements in the land which they hold.
חֲז֖וֹן עֹֽבַדְיָ֑ה כֹּֽה־אָמַר֩ אֲדֹנָ֨י יְהוִ֜ה לֶאֱד֗וֹם שְׁמוּעָ֨ה שָׁמַ֜עְנוּ מֵאֵ֤ת יְהוָה֙ וְצִיר֙ בַּגּוֹיִ֣ם שֻׁלָּ֔ח ק֛וּמוּ וְנָק֥וּמָה עָלֶיהָ לַמִּלְחָמָֽה׃ הִנֵּ֥ה קָטֹ֛ן נְתַתִּ֖יךָ בַּגּוֹיִ֑ם בָּז֥וּי אַתָּ֖ה מְאֹֽד׃ זְד֤וֹן לִבְּךָ֙ הִשִּׁיאֶ֔ךָ שֹׁכְנִ֥י בְחַגְוֵי־סֶּ֖לַע מְר֣וֹם שִׁבְתּ֑וֹ אֹמֵ֣ר בְּלִבּ֔וֹ מִ֥י יוֹרִדֵ֖נִי אָֽרֶץ׃ אִם־תַּגְבִּ֣יהַּ כַּנֶּ֔שֶׁר וְאִם־בֵּ֥ין כּֽוֹכָבִ֖ים שִׂ֣ים קִנֶּ֑ךָ מִשָּׁ֥ם אוֹרִֽידְךָ֖ נְאֻם־יְהוָֽה׃ אִם־גַּנָּבִ֤ים בָּאֽוּ־לְךָ֙ אִם־שׁ֣וֹדְדֵי לַ֔יְלָה אֵ֣יךְ נִדְמֵ֔יתָה הֲל֥וֹא יִגְנְב֖וּ דַּיָּ֑ם אִם־בֹּֽצְרִים֙ בָּ֣אוּ לָ֔ךְ הֲל֖וֹא יַשְׁאִ֥ירוּ עֹלֵלֽוֹת׃ אֵ֚יךְ נֶחְפְּשׂ֣וּ עֵשָׂ֔ו נִבְע֖וּ מַצְפֻּנָֽיו׃ עַֽד־הַגְּב֣וּל שִׁלְּח֗וּךָ כֹּ֚ל אַנְשֵׁ֣י בְרִיתֶ֔ךָ הִשִּׁיא֛וּךָ יָכְל֥וּ לְךָ֖ אַנְשֵׁ֣י שְׁלֹמֶ֑ךָ לַחְמְךָ֗ יָשִׂ֤ימוּ מָזוֹר֙ תַּחְתֶּ֔יךָ אֵ֥ין תְּבוּנָ֖ה בּֽוֹ׃ הֲל֛וֹא בַּיּ֥וֹם הַה֖וּא נְאֻם־יְהוָ֑ה וְהַאֲבַדְתִּ֤י חֲכָמִים֙ מֵֽאֱד֔וֹם וּתְבוּנָ֖ה מֵהַ֥ר עֵשָֽׂו׃ וְחַתּ֥וּ גִבּוֹרֶ֖יךָ תֵּימָ֑ן לְמַ֧עַן יִכָּֽרֶת־אִ֛ישׁ מֵהַ֥ר עֵשָׂ֖ו מִקָּֽטֶל׃ מֵחֲמַ֛ס אָחִ֥יךָ יַעֲקֹ֖ב תְּכַסְּךָ֣ בוּשָׁ֑ה וְנִכְרַ֖תָּ לְעוֹלָֽם׃ בְּיוֹם֙ עֲמָֽדְךָ֣ מִנֶּ֔גֶד בְּי֛וֹם שְׁב֥וֹת זָרִ֖ים חֵיל֑וֹ וְנָכְרִ֞ים בָּ֣אוּ שערו [שְׁעָרָ֗יו] וְעַל־יְרוּשָׁלִַ֙ם֙ יַדּ֣וּ גוֹרָ֔ל גַּם־אַתָּ֖ה כְּאַחַ֥ד מֵהֶֽם׃ וְאַל־תֵּ֤רֶא בְיוֹם־אָחִ֙יךָ֙ בְּי֣וֹם נָכְר֔וֹ וְאַל־תִּשְׂמַ֥ח לִבְנֵֽי־יְהוּדָ֖ה בְּי֣וֹם אָבְדָ֑ם וְאַל־תַּגְדֵּ֥ל פִּ֖יךָ בְּי֥וֹם צָרָֽה׃ אַל־תָּב֤וֹא בְשַֽׁעַר־עַמִּי֙ בְּי֣וֹם אֵידָ֔ם אַל־תֵּ֧רֶא גַם־אַתָּ֛ה בְּרָעָת֖וֹ בְּי֣וֹם אֵיד֑וֹ וְאַל־תִּשְׁלַ֥חְנָה בְחֵיל֖וֹ בְּי֥וֹם אֵידֽוֹ׃ וְאַֽל־תַּעֲמֹד֙ עַל־הַפֶּ֔רֶק לְהַכְרִ֖ית אֶת־פְּלִיטָ֑יו וְאַל־תַּסְגֵּ֥ר שְׂרִידָ֖יו בְּי֥וֹם צָרָֽה׃ כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַגּוֹיִ֑ם כַּאֲשֶׁ֤ר עָשִׂ֙יתָ֙ יֵעָ֣שֶׂה לָּ֔ךְ גְּמֻלְךָ֖ יָשׁ֥וּב בְּרֹאשֶֽׁךָ׃ כִּ֗י כַּֽאֲשֶׁ֤ר שְׁתִיתֶם֙ עַל־הַ֣ר קָדְשִׁ֔י יִשְׁתּ֥וּ כָֽל־הַגּוֹיִ֖ם תָּמִ֑יד וְשָׁת֣וּ וְלָע֔וּ וְהָי֖וּ כְּל֥וֹא הָיֽוּ׃ וּבְהַ֥ר צִיּ֛וֹן תִּהְיֶ֥ה פְלֵיטָ֖ה וְהָ֣יָה קֹ֑דֶשׁ וְיָֽרְשׁוּ֙ בֵּ֣ית יַֽעֲקֹ֔ב אֵ֖ת מוֹרָֽשֵׁיהֶם׃ וְהָיָה֩ בֵית־יַעֲקֹ֨ב אֵ֜שׁ וּבֵ֧ית יוֹסֵ֣ף לֶהָבָ֗ה וּבֵ֤ית עֵשָׂו֙ לְקַ֔שׁ וְדָלְק֥וּ בָהֶ֖ם וַאֲכָל֑וּם וְלֹֽא־יִֽהְיֶ֤ה שָׂרִיד֙ לְבֵ֣ית עֵשָׂ֔ו כִּ֥י יְהוָ֖ה דִּבֵּֽר׃ וְיָרְשׁ֨וּ הַנֶּ֜גֶב אֶת־הַ֣ר עֵשָׂ֗ו וְהַשְּׁפֵלָה֙ אֶת־פְּלִשְׁתִּ֔ים וְיָרְשׁוּ֙ אֶת־שְׂדֵ֣ה אֶפְרַ֔יִם וְאֵ֖ת שְׂדֵ֣ה שֹׁמְר֑וֹן וּבִנְיָמִ֖ן אֶת־הַגִּלְעָֽד׃ וְגָלֻ֣ת הַֽחֵל־הַ֠זֶּה לִבְנֵ֨י יִשְׂרָאֵ֤ל אֲשֶֽׁר־כְּנַעֲנִים֙ עַד־צָ֣רְפַ֔ת וְגָלֻ֥ת יְרוּשָׁלִַ֖ם אֲשֶׁ֣ר בִּסְפָרַ֑ד יִֽרְשׁ֕וּ אֵ֖ת עָרֵ֥י הַנֶּֽגֶב׃ וְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהוָ֖ה הַמְּלוּכָֽה׃
The prophecy of Obadiah. We have received tidings from the LORD, And an envoy has been sent out among the nations: “Up! Let us rise up against her for battle.” Thus said my Lord GOD concerning Edom: I will make you least among nations, You shall be most despised. Your arrogant heart has seduced you, You who dwell in clefts of the rock, In your lofty abode. You think in your heart, “Who can pull me down to earth?” Should you nest as high as the eagle, Should your eyrie be lodged ’mong the stars, Even from there I will pull you down —declares the LORD. If thieves were to come to you, Marauders by night, They would steal no more than they needed. If vintagers came to you, They would surely leave some gleanings. How utterly you are destroyed! How thoroughly rifled is Esau, How ransacked his hoards! All your allies turned you back At the frontier; Your own confederates Have duped and overcome you; [Those who ate] your bread Have planted snares under you. He is bereft of understanding. In that day —declares the LORD— I will make the wise vanish from Edom, Understanding from Esau’s mount. Your warriors shall lose heart, O Teman, And not a man on Esau’s mount Shall survive the slaughter. For the outrage to your brother Jacob, Disgrace shall engulf you, And you shall perish forever. On that day when you stood aloof, When aliens carried off his goods, When foreigners entered his gates And cast lots for Jerusalem, You were as one of them. How could you gaze with glee On your brother that day, On his day of calamity! How could you gloat Over the people of Judah On that day of ruin! How could you loudly jeer On a day of anguish! How could you enter the gate of My people On its day of disaster, Gaze in glee with the others On its misfortune On its day of disaster, And lay hands on its wealth On its day of disaster! How could you stand at the passes To cut down its fugitives! How could you betray those who fled On that day of anguish! As you did, so shall it be done to you; Your conduct shall be requited. Yea, against all nations The day of the LORD is at hand. That same cup that you drank on My Holy Mount Shall all nations drink evermore, Drink till their speech grows thick, And they become as though they had never been. But on Zion’s mount a remnant shall survive, And it shall be holy. The House of Jacob shall dispossess Those who dispossessed them. The House of Jacob shall be fire, And the House of Joseph flame, And the House of Esau shall be straw; They shall burn it and devour it, And no survivor shall be left of the House of Esau —for the LORD has spoken. Thus they shall possess the Negeb and Mount Esau as well, the Shephelah and Philistia. They shall possess the Ephraimite country and the district of Samaria, and Benjamin along with Gilead. And that exiled force of Israelites [shall possess] what belongs to the Phoenicians as far as Zarephath, while the Jerusalemite exile community of Sepharad shall possess the towns of the Negeb. For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the LORD’s.
וַיְהִ֣י הַיּ֗וֹם וַיֹּ֨אמֶר יוֹנָתָ֤ן בֶּן־שָׁאוּל֙ אֶל־הַנַּ֙עַר֙ נֹשֵׂ֣א כֵלָ֔יו לְכָ֗ה וְנַעְבְּרָה֙ אֶל־מַצַּ֣ב פְּלִשְׁתִּ֔ים אֲשֶׁ֖ר מֵעֵ֣בֶר הַלָּ֑ז וּלְאָבִ֖יו לֹ֥א הִגִּֽיד׃ וְשָׁא֗וּל יוֹשֵׁב֙ בִּקְצֵ֣ה הַגִּבְעָ֔ה תַּ֥חַת הָרִמּ֖וֹן אֲשֶׁ֣ר בְּמִגְר֑וֹן וְהָעָם֙ אֲשֶׁ֣ר עִמּ֔וֹ כְּשֵׁ֥שׁ מֵא֖וֹת אִֽישׁ׃ וַאֲחִיָּ֣ה בֶן־אֲחִט֡וּב אֲחִ֡י אִיכָב֣וֹד ׀ בֶּן־פִּינְחָ֨ס בֶּן־עֵלִ֜י כֹּהֵ֧ן ׀ יְהוָ֛ה בְּשִׁל֖וֹ נֹשֵׂ֣א אֵפ֑וֹד וְהָעָם֙ לֹ֣א יָדַ֔ע כִּ֥י הָלַ֖ךְ יוֹנָתָֽן׃ וּבֵ֣ין הַֽמַּעְבְּר֗וֹת אֲשֶׁ֨ר בִּקֵּ֤שׁ יֽוֹנָתָן֙ לַֽעֲבֹר֙ עַל־מַצַּ֣ב פְּלִשְׁתִּ֔ים שֵׁן־הַסֶּ֤לַע מֵהָעֵ֙בֶר֙ מִזֶּ֔ה וְשֵׁן־הַסֶּ֥לַע מֵהָעֵ֖בֶר מִזֶּ֑ה וְשֵׁ֤ם הָֽאֶחָד֙ בּוֹצֵ֔ץ וְשֵׁ֥ם הָאֶחָ֖ד סֶֽנֶּה׃ הַשֵּׁ֧ן הָאֶחָ֛ד מָצ֥וּק מִצָּפ֖וֹן מ֣וּל מִכְמָ֑שׂ וְהָאֶחָ֥ד מִנֶּ֖גֶב מ֥וּל גָּֽבַע׃ (ס) וַיֹּ֨אמֶר יְהוֹנָתָ֜ן אֶל־הַנַּ֣עַר ׀ נֹשֵׂ֣א כֵלָ֗יו לְכָה֙ וְנַעְבְּרָ֗ה אֶל־מַצַּב֙ הָעֲרֵלִ֣ים הָאֵ֔לֶּה אוּלַ֛י יַעֲשֶׂ֥ה יְהוָ֖ה לָ֑נוּ כִּ֣י אֵ֤ין לַֽיהוָה֙ מַעְצ֔וֹר לְהוֹשִׁ֥יעַ בְּרַ֖ב א֥וֹ בִמְעָֽט׃ וַיֹּ֤אמֶר לוֹ֙ נֹשֵׂ֣א כֵלָ֔יו עֲשֵׂ֖ה כָּל־אֲשֶׁ֣ר בִּלְבָבֶ֑ךָ נְטֵ֣ה לָ֔ךְ הִנְנִ֥י עִמְּךָ֖ כִּלְבָבֶֽךָ׃ (ס) וַיֹּ֙אמֶר֙ יְה֣וֹנָתָ֔ן הִנֵּ֛ה אֲנַ֥חְנוּ עֹבְרִ֖ים אֶל־הָאֲנָשִׁ֑ים וְנִגְלִ֖ינוּ אֲלֵיהֶֽם׃ אִם־כֹּ֤ה יֹֽאמְרוּ֙ אֵלֵ֔ינוּ דֹּ֕מּוּ עַד־הַגִּיעֵ֖נוּ אֲלֵיכֶ֑ם וְעָמַ֣דְנוּ תַחְתֵּ֔ינוּ וְלֹ֥א נַעֲלֶ֖ה אֲלֵיהֶֽם׃ וְאִם־כֹּ֨ה יֹאמְר֜וּ עֲל֤וּ עָלֵ֙ינוּ֙ וְעָלִ֔ינוּ כִּֽי־נְתָנָ֥ם יְהוָ֖ה בְּיָדֵ֑נוּ וְזֶה־לָּ֖נוּ הָאֽוֹת׃ וַיִּגָּל֣וּ שְׁנֵיהֶ֔ם אֶל־מַצַּ֖ב פְּלִשְׁתִּ֑ים וַיֹּאמְר֣וּ פְלִשְׁתִּ֔ים הִנֵּ֤ה עִבְרִים֙ יֹֽצְאִ֔ים מִן־הַחֹרִ֖ים אֲשֶׁ֥ר הִתְחַבְּאוּ־שָֽׁם׃ וַיַּעֲנוּ֩ אַנְשֵׁ֨י הַמַּצָּבָ֜ה אֶת־יוֹנָתָ֣ן ׀ וְאֶת־נֹשֵׂ֣א כֵלָ֗יו וַיֹּֽאמְרוּ֙ עֲל֣וּ אֵלֵ֔ינוּ וְנוֹדִ֥יעָה אֶתְכֶ֖ם דָּבָ֑ר (פ) וַיֹּ֨אמֶר יוֹנָתָ֜ן אֶל־נֹשֵׂ֤א כֵלָיו֙ עֲלֵ֣ה אַחֲרַ֔י כִּֽי־נְתָנָ֥ם יְהוָ֖ה בְּיַ֥ד יִשְׂרָאֵֽל׃ וַיַּ֣עַל יוֹנָתָ֗ן עַל־יָדָיו֙ וְעַל־רַגְלָ֔יו וְנֹשֵׂ֥א כֵלָ֖יו אַחֲרָ֑יו וַֽיִּפְּלוּ֙ לִפְנֵ֣י יוֹנָתָ֔ן וְנֹשֵׂ֥א כֵלָ֖יו מְמוֹתֵ֥ת אַחֲרָֽיו׃ וַתְּהִ֞י הַמַּכָּ֣ה הָרִאשֹׁנָ֗ה אֲשֶׁ֨ר הִכָּ֧ה יוֹנָתָ֛ן וְנֹשֵׂ֥א כֵלָ֖יו כְּעֶשְׂרִ֣ים אִ֑ישׁ כְּבַחֲצִ֥י מַעֲנָ֖ה צֶ֥מֶד שָׂדֶֽה׃ וַתְּהִי֩ חֲרָדָ֨ה בַמַּחֲנֶ֤ה בַשָּׂדֶה֙ וּבְכָל־הָעָ֔ם הַמַּצָּב֙ וְהַמַּשְׁחִ֔ית חָרְד֖וּ גַּם־הֵ֑מָּה וַתִּרְגַּ֣ז הָאָ֔רֶץ וַתְּהִ֖י לְחֶרְדַּ֥ת אֱלֹהִֽים׃ וַיִּרְא֤וּ הַצֹּפִים֙ לְשָׁא֔וּל בְּגִבְעַ֖ת בִּנְיָמִ֑ן וְהִנֵּ֧ה הֶהָמ֛וֹן נָמ֖וֹג וַיֵּ֥לֶךְ וַהֲלֹֽם׃ (פ) וַיֹּ֣אמֶר שָׁא֗וּל לָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ פִּקְדוּ־נָ֣א וּרְא֔וּ מִ֖י הָלַ֣ךְ מֵעִמָּ֑נוּ וַֽיִּפְקְד֔וּ וְהִנֵּ֛ה אֵ֥ין יוֹנָתָ֖ן וְנֹשֵׂ֥א כֵלָֽיו׃ וַיֹּ֤אמֶר שָׁאוּל֙ לַֽאֲחִיָּ֔ה הַגִּ֖ישָׁה אֲר֣וֹן הָאֱלֹהִ֑ים כִּֽי־הָיָ֞ה אֲר֧וֹן הָאֱלֹהִ֛ים בַּיּ֥וֹם הַה֖וּא וּבְנֵ֥י יִשְׂרָאֵֽל׃ וַיְהִ֗י עַ֣ד דִּבֶּ֤ר שָׁאוּל֙ אֶל־הַכֹּהֵ֔ן וְהֶהָמ֗וֹן אֲשֶׁר֙ בְּמַחֲנֵ֣ה פְלִשְׁתִּ֔ים וַיֵּ֥לֶךְ הָל֖וֹךְ וָרָ֑ב (פ) וַיֹּ֧אמֶר שָׁא֛וּל אֶל־הַכֹּהֵ֖ן אֱסֹ֥ף יָדֶֽךָ׃ וַיִּזָּעֵ֣ק שָׁא֗וּל וְכָל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיָּבֹ֖אוּ עַד־הַמִּלְחָמָ֑ה וְהִנֵּ֨ה הָיְתָ֜ה חֶ֤רֶב אִישׁ֙ בְּרֵעֵ֔הוּ מְהוּמָ֖ה גְּדוֹלָ֥ה מְאֹֽד׃ וְהָעִבְרִ֗ים הָי֤וּ לַפְּלִשְׁתִּים֙ כְּאֶתְמ֣וֹל שִׁלְשׁ֔וֹם אֲשֶׁ֨ר עָל֥וּ עִמָּ֛ם בַּֽמַּחֲנֶ֖ה סָבִ֑יב וְגַם־הֵ֗מָּה לִֽהְיוֹת֙ עִם־יִשְׂרָאֵ֔ל אֲשֶׁ֥ר עִם־שָׁא֖וּל וְיוֹנָתָֽן׃ וְכֹל֩ אִ֨ישׁ יִשְׂרָאֵ֜ל הַמִּֽתְחַבְּאִ֤ים בְּהַר־אֶפְרַ֙יִם֙ שָֽׁמְע֔וּ כִּֽי־נָ֖סוּ פְּלִשְׁתִּ֑ים וַֽיַּדְבְּק֥וּ גַם־הֵ֛מָּה אַחֲרֵיהֶ֖ם בַּמִּלְחָמָֽה׃ וַיּ֧וֹשַׁע יְהוָ֛ה בַּיּ֥וֹם הַה֖וּא אֶת־יִשְׂרָאֵ֑ל וְהַ֨מִּלְחָמָ֔ה עָבְרָ֖ה אֶת־בֵּ֥ית אָֽוֶן׃ וְאִֽישׁ־יִשְׂרָאֵ֥ל נִגַּ֖שׂ בַּיּ֣וֹם הַה֑וּא וַיֹּאֶל֩ שָׁא֨וּל אֶת־הָעָ֜ם לֵאמֹ֗ר אָר֣וּר הָ֠אִישׁ אֲשֶׁר־יֹ֨אכַל לֶ֜חֶם עַד־הָעֶ֗רֶב וְנִקַּמְתִּי֙ מֵאֹ֣יְבַ֔י וְלֹֽא טָעַ֥ם כָּל־הָעָ֖ם לָֽחֶם׃ (ס) וְכָל־הָאָ֖רֶץ בָּ֣אוּ בַיָּ֑עַר וַיְהִ֥י דְבַ֖שׁ עַל־פְּנֵ֥י הַשָּׂדֶֽה׃ וַיָּבֹ֤א הָעָם֙ אֶל־הַיַּ֔עַר וְהִנֵּ֖ה הֵ֣לֶךְ דְּבָ֑שׁ וְאֵין־מַשִּׂ֤יג יָדוֹ֙ אֶל־פִּ֔יו כִּֽי־יָרֵ֥א הָעָ֖ם אֶת־הַשְּׁבֻעָֽה׃ וְיוֹנָתָ֣ן לֹֽא־שָׁמַ֗ע בְּהַשְׁבִּ֣יעַ אָבִיו֮ אֶת־הָעָם֒ וַיִּשְׁלַ֗ח אֶת־קְצֵ֤ה הַמַּטֶּה֙ אֲשֶׁ֣ר בְּיָד֔וֹ וַיִּטְבֹּ֥ל אוֹתָ֖הּ בְּיַעְרַ֣ת הַדְּבָ֑שׁ וַיָּ֤שֶׁב יָדוֹ֙ אֶל־פִּ֔יו ותראנה [וַתָּאֹ֖רְנָה] עֵינָֽיו׃ וַיַּעַן֩ אִ֨ישׁ מֵֽהָעָ֜ם וַיֹּ֗אמֶר הַשְׁבֵּעַ֩ הִשְׁבִּ֨יעַ אָבִ֤יךָ אֶת־הָעָם֙ לֵאמֹ֔ר אָר֥וּר הָאִ֛ישׁ אֲשֶׁר־יֹ֥אכַל לֶ֖חֶם הַיּ֑וֹם וַיָּ֖עַף הָעָֽם׃ וַיֹּ֙אמֶר֙ יֽוֹנָתָ֔ן עָכַ֥ר אָבִ֖י אֶת־הָאָ֑רֶץ רְאוּ־נָא֙ כִּֽי־אֹ֣רוּ עֵינַ֔י כִּ֣י טָעַ֔מְתִּי מְעַ֖ט דְּבַ֥שׁ הַזֶּֽה׃ אַ֗ף כִּ֡י לוּא֩ אָכֹ֨ל אָכַ֤ל הַיּוֹם֙ הָעָ֔ם מִשְּׁלַ֥ל אֹיְבָ֖יו אֲשֶׁ֣ר מָצָ֑א כִּ֥י עַתָּ֛ה לֹֽא־רָבְתָ֥ה מַכָּ֖ה בַּפְּלִשְׁתִּֽים׃ וַיַּכּ֞וּ בַּיּ֤וֹם הַהוּא֙ בַּפְּלִשְׁתִּ֔ים מִמִּכְמָ֖שׂ אַיָּלֹ֑נָה וַיָּ֥עַף הָעָ֖ם מְאֹֽד׃ ויעש [וַיַּ֤עַט] הָעָם֙ אֶל־שלל [הַשָּׁלָ֔ל] וַיִּקְח֨וּ צֹ֧אן וּבָקָ֛ר וּבְנֵ֥י בָקָ֖ר וַיִּשְׁחֲטוּ־אָ֑רְצָה וַיֹּ֥אכַל הָעָ֖ם עַל־הַדָּֽם׃ וַיַּגִּ֤ידוּ לְשָׁאוּל֙ לֵאמֹ֔ר הִנֵּ֥ה הָעָ֛ם חֹטִ֥אים לַֽיהוָ֖ה לֶאֱכֹ֣ל עַל־הַדָּ֑ם וַיֹּ֣אמֶר בְּגַדְתֶּ֔ם גֹּֽלּוּ־אֵלַ֥י הַיּ֖וֹם אֶ֥בֶן גְּדוֹלָֽה׃ וַיֹּ֣אמֶר שָׁא֣וּל פֻּ֣צוּ בָעָ֡ם וַאֲמַרְתֶּ֣ם לָהֶ֡ם הַגִּ֣ישׁוּ אֵלַי֩ אִ֨ישׁ שׁוֹר֜וֹ וְאִ֣ישׁ שְׂיֵ֗הוּ וּשְׁחַטְתֶּ֤ם בָּזֶה֙ וַאֲכַלְתֶּ֔ם וְלֹֽא־תֶחֶטְא֥וּ לַֽיהוָ֖ה לֶאֱכֹ֣ל אֶל־הַדָּ֑ם וַיַּגִּ֨שׁוּ כָל־הָעָ֜ם אִ֣ישׁ שׁוֹר֧וֹ בְיָד֛וֹ הַלַּ֖יְלָה וַיִּשְׁחֲטוּ־שָֽׁם׃ וַיִּ֧בֶן שָׁא֛וּל מִזְבֵּ֖חַ לַֽיהוָ֑ה אֹת֣וֹ הֵחֵ֔ל לִבְנ֥וֹת מִזְבֵּ֖חַ לַֽיהוָֽה׃ (פ) וַיֹּ֣אמֶר שָׁא֡וּל נֵרְדָ֣ה אַחֲרֵי֩ פְלִשְׁתִּ֨ים ׀ לַ֜יְלָה וְֽנָבֹ֥זָה בָהֶ֣ם ׀ עַד־א֣וֹר הַבֹּ֗קֶר וְלֹֽא־נַשְׁאֵ֤ר בָּהֶם֙ אִ֔ישׁ וַיֹּ֣אמְר֔וּ כָּל־הַטּ֥וֹב בְּעֵינֶ֖יךָ עֲשֵׂ֑ה (ס) וַיֹּ֙אמֶר֙ הַכֹּהֵ֔ן נִקְרְבָ֥ה הֲלֹ֖ם אֶל־הָאֱלֹהִֽים׃ וַיִּשְׁאַ֤ל שָׁאוּל֙ בֵּֽאלֹהִ֔ים הַֽאֵרֵד֙ אַחֲרֵ֣י פְלִשְׁתִּ֔ים הֲתִתְּנֵ֖ם בְּיַ֣ד יִשְׂרָאֵ֑ל וְלֹ֥א עָנָ֖הוּ בַּיּ֥וֹם הַהֽוּא׃ וַיֹּ֣אמֶר שָׁא֔וּל גֹּ֣שֽׁוּ הֲלֹ֔ם כֹּ֖ל פִּנּ֣וֹת הָעָ֑ם וּדְע֣וּ וּרְא֔וּ בַּמָּ֗ה הָֽיְתָ֛ה הַחַטָּ֥את הַזֹּ֖את הַיּֽוֹם׃ כִּ֣י חַי־יְהוָ֗ה הַמּוֹשִׁ֙יעַ֙ אֶת־יִשְׂרָאֵ֔ל כִּ֧י אִם־יֶשְׁנ֛וֹ בְּיוֹנָתָ֥ן בְּנִ֖י כִּ֣י מ֣וֹת יָמ֑וּת וְאֵ֥ין עֹנֵ֖הוּ מִכָּל־הָעָֽם׃ וַיֹּ֣אמֶר אֶל־כָּל־יִשְׂרָאֵ֗ל אַתֶּם֙ תִּֽהְיוּ֙ לְעֵ֣בֶר אֶחָ֔ד וַֽאֲנִי֙ וְיוֹנָתָ֣ן בְּנִ֔י נִהְיֶ֖ה לְעֵ֣בֶר אֶחָ֑ד וַיֹּאמְר֤וּ הָעָם֙ אֶל־שָׁא֔וּל הַטּ֥וֹב בְּעֵינֶ֖יךָ עֲשֵֽׂה׃ (ס) וַיֹּ֣אמֶר שָׁא֗וּל אֶל־יְהוָ֛ה אֱלֹהֵ֥י יִשְׂרָאֵ֖ל הָ֣בָה תָמִ֑ים וַיִּלָּכֵ֧ד יוֹנָתָ֛ן וְשָׁא֖וּל וְהָעָ֥ם יָצָֽאוּ׃ וַיֹּ֣אמֶר שָׁא֔וּל הַפִּ֕ילוּ בֵּינִ֕י וּבֵ֖ין יוֹנָתָ֣ן בְּנִ֑י וַיִּלָּכֵ֖ד יוֹנָתָֽן׃ וַיֹּ֤אמֶר שָׁאוּל֙ אֶל־י֣וֹנָתָ֔ן הַגִּ֥ידָה לִּ֖י מֶ֣ה עָשִׂ֑יתָה וַיַּגֶּד־ל֣וֹ יוֹנָתָ֗ן וַיֹּאמֶר֩ טָעֹ֨ם טָעַ֜מְתִּי בִּקְצֵ֨ה הַמַּטֶּ֧ה אֲשֶׁר־בְּיָדִ֛י מְעַ֥ט דְּבַ֖שׁ הִנְנִ֥י אָמֽוּת׃ וַיֹּ֣אמֶר שָׁא֔וּל כֹּֽה־יַעֲשֶׂ֥ה אֱלֹהִ֖ים וְכֹ֣ה יוֹסִ֑ף כִּֽי־מ֥וֹת תָּמ֖וּת יוֹנָתָֽן׃ וַיֹּ֨אמֶר הָעָ֜ם אֶל־שָׁא֗וּל הֲ‍ֽיוֹנָתָ֤ן ׀ יָמוּת֙ אֲשֶׁ֣ר עָ֠שָׂה הַיְשׁוּעָ֨ה הַגְּדוֹלָ֣ה הַזֹּאת֮ בְּיִשְׂרָאֵל֒ חָלִ֗ילָה חַי־יְהוָה֙ אִם־יִפֹּ֞ל מִשַּׂעֲרַ֤ת רֹאשׁוֹ֙ אַ֔רְצָה כִּֽי־עִם־אֱלֹהִ֥ים עָשָׂ֖ה הַיּ֣וֹם הַזֶּ֑ה וַיִּפְדּ֥וּ הָעָ֛ם אֶת־יוֹנָתָ֖ן וְלֹא־מֵֽת׃ (ס) וַיַּ֣עַל שָׁא֔וּל מֵאַחֲרֵ֖י פְּלִשְׁתִּ֑ים וּפְלִשְׁתִּ֖ים הָלְכ֥וּ לִמְקוֹמָֽם׃ וְשָׁא֛וּל לָכַ֥ד הַמְּלוּכָ֖ה עַל־יִשְׂרָאֵ֑ל וַיִּלָּ֣חֶם סָבִ֣יב ׀ בְּֽכָל־אֹיְבָ֡יו בְּמוֹאָ֣ב ׀ וּבִבְנֵי־עַמּ֨וֹן וּבֶאֱד֜וֹם וּבְמַלְכֵ֤י צוֹבָה֙ וּבַפְּלִשְׁתִּ֔ים וּבְכֹ֥ל אֲשֶׁר־יִפְנֶ֖ה יַרְשִֽׁיעַ׃ וַיַּ֣עַשׂ חַ֔יִל וַיַּ֖ךְ אֶת־עֲמָלֵ֑ק וַיַּצֵּ֥ל אֶת־יִשְׂרָאֵ֖ל מִיַּ֥ד שֹׁסֵֽהוּ׃ (ס) וַיִּֽהְיוּ֙ בְּנֵ֣י שָׁא֔וּל יוֹנָתָ֥ן וְיִשְׁוִ֖י וּמַלְכִּי־שׁ֑וּעַ וְשֵׁם֙ שְׁתֵּ֣י בְנֹתָ֔יו שֵׁ֤ם הַבְּכִירָה֙ מֵרַ֔ב וְשֵׁ֥ם הַקְּטַנָּ֖ה מִיכַֽל׃ וְשֵׁם֙ אֵ֣שֶׁת שָׁא֔וּל אֲחִינֹ֖עַם בַּת־אֲחִימָ֑עַץ וְשֵׁ֤ם שַׂר־צְבָאוֹ֙ אֲבִינֵ֔ר בֶּן־נֵ֖ר דּ֥וֹד שָׁאֽוּל׃ וְקִ֧ישׁ אֲבִֽי־שָׁא֛וּל וְנֵ֥ר אֲבִֽי־אַבְנֵ֖ר בֶּן־אֲבִיאֵֽל׃ (ס) וַתְּהִ֤י הַמִּלְחָמָה֙ חֲזָקָ֣ה עַל־פְּלִשְׁתִּ֔ים כֹּ֖ל יְמֵ֣י שָׁא֑וּל וְרָאָ֨ה שָׁא֜וּל כָּל־אִ֤ישׁ גִּבּוֹר֙ וְכָל־בֶּן־חַ֔יִל וַיַּאַסְפֵ֖הוּ אֵלָֽיו׃ (ס) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל אֹתִ֨י שָׁלַ֤ח יְהוָה֙ לִמְשָׁחֳךָ֣ לְמֶ֔לֶךְ עַל־עַמּ֖וֹ עַל־יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י יְהוָֽה׃ (ס) כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת פָּקַ֕דְתִּי אֵ֛ת אֲשֶׁר־עָשָׂ֥ה עֲמָלֵ֖ק לְיִשְׂרָאֵ֑ל אֲשֶׁר־שָׂ֥ם לוֹ֙ בַּדֶּ֔רֶךְ בַּעֲלֹת֖וֹ מִמִּצְרָֽיִם׃ עַתָּה֩ לֵ֨ךְ וְהִכִּֽיתָ֜ה אֶת־עֲמָלֵ֗ק וְהַֽחֲרַמְתֶּם֙ אֶת־כָּל־אֲשֶׁר־ל֔וֹ וְלֹ֥א תַחְמֹ֖ל עָלָ֑יו וְהֵמַתָּ֞ה מֵאִ֣ישׁ עַד־אִשָּׁ֗ה מֵֽעֹלֵל֙ וְעַד־יוֹנֵ֔ק מִשּׁ֣וֹר וְעַד־שֶׂ֔ה מִגָּמָ֖ל וְעַד־חֲמֽוֹר׃ (ס) וַיְשַׁמַּ֤ע שָׁאוּל֙ אֶת־הָעָ֔ם וַֽיִּפְקְדֵם֙ בַּטְּלָאִ֔ים מָאתַ֥יִם אֶ֖לֶף רַגְלִ֑י וַעֲשֶׂ֥רֶת אֲלָפִ֖ים אֶת־אִ֥ישׁ יְהוּדָֽה׃ וַיָּבֹ֥א שָׁא֖וּל עַד־עִ֣יר עֲמָלֵ֑ק וַיָּ֖רֶב בַּנָּֽחַל׃ וַיֹּ֣אמֶר שָׁא֣וּל אֶֽל־הַקֵּינִ֡י לְכוּ֩ סֻּ֨רוּ רְד֜וּ מִתּ֣וֹךְ עֲמָלֵקִ֗י פֶּן־אֹֽסִפְךָ֙ עִמּ֔וֹ וְאַתָּ֞ה עָשִׂ֤יתָה חֶ֙סֶד֙ עִם־כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל בַּעֲלוֹתָ֖ם מִמִּצְרָ֑יִם וַיָּ֥סַר קֵינִ֖י מִתּ֥וֹךְ עֲמָלֵֽק׃ וַיַּ֥ךְ שָׁא֖וּל אֶת־עֲמָלֵ֑ק מֵֽחֲוִילָה֙ בּוֹאֲךָ֣ שׁ֔וּר אֲשֶׁ֖ר עַל־פְּנֵ֥י מִצְרָֽיִם׃ וַיִּתְפֹּ֛שׂ אֶת־אֲגַ֥ג מֶֽלֶךְ־עֲמָלֵ֖ק חָ֑י וְאֶת־כָּל־הָעָ֖ם הֶחֱרִ֥ים לְפִי־חָֽרֶב׃ וַיַּחְמֹל֩ שָׁא֨וּל וְהָעָ֜ם עַל־אֲגָ֗ג וְעַל־מֵיטַ֣ב הַצֹּאן֩ וְהַבָּקָ֨ר וְהַמִּשְׁנִ֤ים וְעַל־הַכָּרִים֙ וְעַל־כָּל־הַטּ֔וֹב וְלֹ֥א אָב֖וּ הַחֲרִימָ֑ם וְכָל־הַמְּלָאכָ֛ה נְמִבְזָ֥ה וְנָמֵ֖ס אֹתָ֥הּ הֶחֱרִֽימוּ׃ (פ) וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־שְׁמוּאֵ֖ל לֵאמֹֽר׃ נִחַ֗מְתִּי כִּֽי־הִמְלַ֤כְתִּי אֶת־שָׁאוּל֙ לְמֶ֔לֶךְ כִּֽי־שָׁב֙ מֵאַֽחֲרַ֔י וְאֶת־דְּבָרַ֖י לֹ֣א הֵקִ֑ים וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל וַיִּזְעַ֥ק אֶל־יְהוָ֖ה כָּל־הַלָּֽיְלָה׃ וַיַּשְׁכֵּ֧ם שְׁמוּאֵ֛ל לִקְרַ֥את שָׁא֖וּל בַּבֹּ֑קֶר וַיֻּגַּ֨ד לִשְׁמוּאֵ֜ל לֵאמֹ֗ר בָּֽא־שָׁא֤וּל הַכַּרְמֶ֙לָה֙ וְהִנֵּ֨ה מַצִּ֥יב לוֹ֙ יָ֔ד וַיִּסֹּב֙ וַֽיַּעֲבֹ֔ר וַיֵּ֖רֶד הַגִּלְגָּֽל׃ וַיָּבֹ֥א שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַיֹּ֧אמֶר ל֣וֹ שָׁא֗וּל בָּר֤וּךְ אַתָּה֙ לַֽיהוָ֔ה הֲקִימֹ֖תִי אֶת־דְּבַ֥ר יְהוָֽה׃ וַיֹּ֣אמֶר שְׁמוּאֵ֔ל וּמֶ֛ה קֽוֹל־הַצֹּ֥אן הַזֶּ֖ה בְּאָזְנָ֑י וְק֣וֹל הַבָּקָ֔ר אֲשֶׁ֥ר אָנֹכִ֖י שֹׁמֵֽעַ׃ וַיֹּ֨אמֶר שָׁא֜וּל מֵעֲמָלֵקִ֣י הֱבִיא֗וּם אֲשֶׁ֨ר חָמַ֤ל הָעָם֙ עַל־מֵיטַ֤ב הַצֹּאן֙ וְהַבָּקָ֔ר לְמַ֥עַן זְבֹ֖חַ לַיהוָ֣ה אֱלֹהֶ֑יךָ וְאֶת־הַיּוֹתֵ֖ר הֶחֱרַֽמְנוּ׃ (ס) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל הֶ֚רֶף וְאַגִּ֣ידָה לְּךָ֔ אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֵלַ֖י הַלָּ֑יְלָה ויאמרו [וַיֹּ֥אמֶר] ל֖וֹ דַּבֵּֽר׃ (ס) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל הֲל֗וֹא אִם־קָטֹ֤ן אַתָּה֙ בְּעֵינֶ֔יךָ רֹ֛אשׁ שִׁבְטֵ֥י יִשְׂרָאֵ֖ל אָ֑תָּה וַיִּמְשָׁחֲךָ֧ יְהוָ֛ה לְמֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ וַיִּשְׁלָחֲךָ֥ יְהוָ֖ה בְּדָ֑רֶךְ וַיֹּ֗אמֶר לֵ֣ךְ וְהַחֲרַמְתָּ֞ה אֶת־הַֽחַטָּאִים֙ אֶת־עֲמָלֵ֔ק וְנִלְחַמְתָּ֣ ב֔וֹ עַ֥ד כַּלּוֹתָ֖ם אֹתָֽם׃ וְלָ֥מָּה לֹא־שָׁמַ֖עְתָּ בְּק֣וֹל יְהוָ֑ה וַתַּ֙עַט֙ אֶל־הַשָּׁלָ֔ל וַתַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֥י יְהוָֽה׃ (ס) וַיֹּ֨אמֶר שָׁא֜וּל אֶל־שְׁמוּאֵ֗ל אֲשֶׁ֤ר שָׁמַ֙עְתִּי֙ בְּק֣וֹל יְהוָ֔ה וָאֵלֵ֕ךְ בַּדֶּ֖רֶךְ אֲשֶׁר־שְׁלָחַ֣נִי יְהוָ֑ה וָאָבִ֗יא אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וְאֶת־עֲמָלֵ֖ק הֶחֱרַֽמְתִּי׃ וַיִּקַּ֨ח הָעָ֧ם מֵהַשָּׁלָ֛ל צֹ֥אן וּבָקָ֖ר רֵאשִׁ֣ית הַחֵ֑רֶם לִזְבֹּ֛חַ לַֽיהוָ֥ה אֱלֹהֶ֖יךָ בַּגִּלְגָּֽל׃ וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֤פֶץ לַֽיהוָה֙ בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל יְהוָ֑ה הִנֵּ֤ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים׃ כִּ֤י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר יְהוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ (ס) וַיֹּ֨אמֶר שָׁא֤וּל אֶל־שְׁמוּאֵל֙ חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־יְהוָ֖ה וְאֶת־דְּבָרֶ֑יךָ כִּ֤י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם׃ וְעַתָּ֕ה שָׂ֥א נָ֖א אֶת־חַטָּאתִ֑י וְשׁ֣וּב עִמִּ֔י וְאֶֽשְׁתַּחֲוֶ֖ה לַֽיהוָֽה׃ וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לֹ֥א אָשׁ֖וּב עִמָּ֑ךְ כִּ֤י מָאַ֙סְתָּה֙ אֶת־דְּבַ֣ר יְהוָ֔ה וַיִּמְאָסְךָ֣ יְהוָ֔ה מִהְי֥וֹת מֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ (ס) וַיִּסֹּ֥ב שְׁמוּאֵ֖ל לָלֶ֑כֶת וַיַּחֲזֵ֥ק בִּכְנַף־מְעִיל֖וֹ וַיִּקָּרַֽע׃ וַיֹּ֤אמֶר אֵלָיו֙ שְׁמוּאֵ֔ל קָרַ֨ע יְהוָ֜ה אֶֽת־מַמְלְכ֧וּת יִשְׂרָאֵ֛ל מֵעָלֶ֖יךָ הַיּ֑וֹם וּנְתָנָ֕הּ לְרֵעֲךָ֖ הַטּ֥וֹב מִמֶּֽךָּ׃ וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃ וַיֹּ֣אמֶר חָטָ֔אתִי עַתָּ֗ה כַּבְּדֵ֥נִי נָ֛א נֶ֥גֶד זִקְנֵֽי־עַמִּ֖י וְנֶ֣גֶד יִשְׂרָאֵ֑ל וְשׁ֣וּב עִמִּ֔י וְהִֽשְׁתַּחֲוֵ֖יתִי לַֽיהוָ֥ה אֱלֹהֶֽיךָ׃ וַיָּ֥שָׁב שְׁמוּאֵ֖ל אַחֲרֵ֣י שָׁא֑וּל וַיִּשְׁתַּ֥חוּ שָׁא֖וּל לַֽיהוָֽה׃ (ס) וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֤ישׁוּ אֵלַי֙ אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־הַמָּֽוֶת׃ (ס) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֤ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־אֲגָ֛ג לִפְנֵ֥י יְהוָ֖ה בַּגִּלְגָּֽל׃ (ס) וַיֵּ֥לֶךְ שְׁמוּאֵ֖ל הָרָמָ֑תָה וְשָׁא֛וּל עָלָ֥ה אֶל־בֵּית֖וֹ גִּבְעַ֥ת שָׁאֽוּל׃ וְלֹא־יָסַ֨ף שְׁמוּאֵ֜ל לִרְא֤וֹת אֶת־שָׁאוּל֙ עַד־י֣וֹם מוֹת֔וֹ כִּֽי־הִתְאַבֵּ֥ל שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַיהוָ֣ה נִחָ֔ם כִּֽי־הִמְלִ֥יךְ אֶת־שָׁא֖וּל עַל־יִשְׂרָאֵֽל׃ (פ) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־שְׁמוּאֵ֗ל עַד־מָתַי֙ אַתָּה֙ מִתְאַבֵּ֣ל אֶל־שָׁא֔וּל וַאֲנִ֣י מְאַסְתִּ֔יו מִמְּלֹ֖ךְ עַל־יִשְׂרָאֵ֑ל מַלֵּ֨א קַרְנְךָ֜ שֶׁ֗מֶן וְלֵ֤ךְ אֶֽשְׁלָחֲךָ֙ אֶל־יִשַׁ֣י בֵּֽית־הַלַּחְמִ֔י כִּֽי־רָאִ֧יתִי בְּבָנָ֛יו לִ֖י מֶֽלֶךְ׃ וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֵ֣יךְ אֵלֵ֔ךְ וְשָׁמַ֥ע שָׁא֖וּל וַהֲרָגָ֑נִי (ס) וַיֹּ֣אמֶר יְהוָ֗ה עֶגְלַ֤ת בָּקָר֙ תִּקַּ֣ח בְּיָדֶ֔ךָ וְאָ֣מַרְתָּ֔ לִזְבֹּ֥חַ לַֽיהוָ֖ה בָּֽאתִי׃ וְקָרָ֥אתָ לְיִשַׁ֖י בַּזָּ֑בַח וְאָֽנֹכִ֗י אוֹדִֽיעֲךָ֙ אֵ֣ת אֲשֶֽׁר־תַּעֲשֶׂ֔ה וּמָשַׁחְתָּ֣ לִ֔י אֵ֥ת אֲשֶׁר־אֹמַ֖ר אֵלֶֽיךָ׃ וַיַּ֣עַשׂ שְׁמוּאֵ֗ל אֵ֚ת אֲשֶׁ֣ר דִּבֶּ֣ר יְהוָ֔ה וַיָּבֹ֖א בֵּ֣ית לָ֑חֶם וַיֶּחֶרְד֞וּ זִקְנֵ֤י הָעִיר֙ לִקְרָאת֔וֹ וַיֹּ֖אמֶר שָׁלֹ֥ם בּוֹאֶֽךָ׃ וַיֹּ֣אמֶר ׀ שָׁל֗וֹם לִזְבֹּ֤חַ לַֽיהוָה֙ בָּ֔אתִי הִֽתְקַדְּשׁ֔וּ וּבָאתֶ֥ם אִתִּ֖י בַּזָּ֑בַח וַיְקַדֵּ֤שׁ אֶת־יִשַׁי֙ וְאֶת־בָּנָ֔יו וַיִּקְרָ֥א לָהֶ֖ם לַזָּֽבַח׃ וַיְהִ֣י בְּבוֹאָ֔ם וַיַּ֖רְא אֶת־אֱלִיאָ֑ב וַיֹּ֕אמֶר אַ֛ךְ נֶ֥גֶד יְהוָ֖ה מְשִׁיחֽוֹ׃ וַיֹּ֨אמֶר יְהוָ֜ה אֶל־שְׁמוּאֵ֗ל אַל־תַּבֵּ֧ט אֶל־מַרְאֵ֛הוּ וְאֶל־גְּבֹ֥הַּ קוֹמָת֖וֹ כִּ֣י מְאַסְתִּ֑יהוּ כִּ֣י ׀ לֹ֗א אֲשֶׁ֤ר יִרְאֶה֙ הָאָדָ֔ם כִּ֤י הָֽאָדָם֙ יִרְאֶ֣ה לַעֵינַ֔יִם וַיהוָ֖ה יִרְאֶ֥ה לַלֵּבָֽב׃ וַיִּקְרָ֤א יִשַׁי֙ אֶל־אֲבִ֣ינָדָ֔ב וַיַּעֲבִרֵ֖הוּ לִפְנֵ֣י שְׁמוּאֵ֑ל וַיֹּ֕אמֶר גַּם־בָּזֶ֖ה לֹֽא־בָחַ֥ר יְהוָֽה׃ וַיַּעֲבֵ֥ר יִשַׁ֖י שַׁמָּ֑ה וַיֹּ֕אמֶר גַּם־בָּזֶ֖ה לֹא־בָחַ֥ר יְהוָֽה׃ וַיַּעֲבֵ֥ר יִשַׁ֛י שִׁבְעַ֥ת בָּנָ֖יו לִפְנֵ֣י שְׁמוּאֵ֑ל וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־יִשַׁ֔י לֹא־בָחַ֥ר יְהוָ֖ה בָּאֵֽלֶּה׃ וַיֹּ֨אמֶר שְׁמוּאֵ֣ל אֶל־יִשַׁי֮ הֲתַ֣מּוּ הַנְּעָרִים֒ וַיֹּ֗אמֶר ע֚וֹד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן וַיֹּ֨אמֶר שְׁמוּאֵ֤ל אֶל־יִשַׁי֙ שִׁלְחָ֣ה וְקָחֶ֔נּוּ כִּ֥י לֹא־נָסֹ֖ב עַד־בֹּא֥וֹ פֹֽה׃ וַיִּשְׁלַ֤ח וַיְבִיאֵ֙הוּ֙ וְה֣וּא אַדְמוֹנִ֔י עִם־יְפֵ֥ה עֵינַ֖יִם וְט֣וֹב רֹ֑אִי (פ) וַיֹּ֧אמֶר יְהוָ֛ה ק֥וּם מְשָׁחֵ֖הוּ כִּֽי־זֶ֥ה הֽוּא׃ וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶת־קֶ֣רֶן הַשֶּׁ֗מֶן וַיִּמְשַׁ֣ח אֹתוֹ֮ בְּקֶ֣רֶב אֶחָיו֒ וַתִּצְלַ֤ח רֽוּחַ־יְהוָה֙ אֶל־דָּוִ֔ד מֵהַיּ֥וֹם הַה֖וּא וָמָ֑עְלָה וַיָּ֣קָם שְׁמוּאֵ֔ל וַיֵּ֖לֶךְ הָרָמָֽתָה׃ (ס) וְר֧וּחַ יְהוָ֛ה סָ֖רָה מֵעִ֣ם שָׁא֑וּל וּבִֽעֲתַ֥תּוּ רֽוּחַ־רָעָ֖ה מֵאֵ֥ת יְהוָֽה׃ וַיֹּאמְר֥וּ עַבְדֵֽי־שָׁא֖וּל אֵלָ֑יו הִנֵּה־נָ֧א רֽוּחַ־אֱלֹהִ֛ים רָעָ֖ה מְבַעִתֶּֽךָ׃ יֹאמַר־נָ֤א אֲדֹנֵ֙נוּ֙ עֲבָדֶ֣יךָ לְפָנֶ֔יךָ יְבַקְשׁ֕וּ אִ֕ישׁ יֹדֵ֖עַ מְנַגֵּ֣ן בַּכִּנּ֑וֹר וְהָיָ֗ה בִּֽהְי֨וֹת עָלֶ֤יךָ רֽוּחַ־אֱלֹהִים֙ רָעָ֔ה וְנִגֵּ֥ן בְּיָד֖וֹ וְט֥וֹב לָֽךְ׃ (פ) וַיֹּ֥אמֶר שָׁא֖וּל אֶל־עֲבָדָ֑יו רְאוּ־נָ֣א לִ֗י אִ֚ישׁ מֵיטִ֣יב לְנַגֵּ֔ן וַהֲבִיאוֹתֶ֖ם אֵלָֽי׃ וַיַּעַן֩ אֶחָ֨ד מֵהַנְּעָרִ֜ים וַיֹּ֗אמֶר הִנֵּ֨ה רָאִ֜יתִי בֵּ֣ן לְיִשַׁי֮ בֵּ֣ית הַלַּחְמִי֒ יֹדֵ֣עַ נַ֠גֵּן וְגִבּ֨וֹר חַ֜יִל וְאִ֧ישׁ מִלְחָמָ֛ה וּנְב֥וֹן דָּבָ֖ר וְאִ֣ישׁ תֹּ֑אַר וַיהוָ֖ה עִמּֽוֹ׃ וַיִּשְׁלַ֥ח שָׁא֛וּל מַלְאָכִ֖ים אֶל־יִשָׁ֑י וַיֹּ֕אמֶר שִׁלְחָ֥ה אֵלַ֛י אֶת־דָּוִ֥ד בִּנְךָ֖ אֲשֶׁ֥ר בַּצֹּֽאן׃ וַיִּקַּ֨ח יִשַׁ֜י חֲמ֥וֹר לֶ֙חֶם֙ וְנֹ֣אד יַ֔יִן וּגְדִ֥י עִזִּ֖ים אֶחָ֑ד וַיִּשְׁלַ֛ח בְּיַד־דָּוִ֥ד בְּנ֖וֹ אֶל־שָׁאֽוּל׃ וַיָּבֹ֤א דָוִד֙ אֶל־שָׁא֔וּל וַֽיַּעֲמֹ֖ד לְפָנָ֑יו וַיֶּאֱהָבֵ֣הֽוּ מְאֹ֔ד וַֽיְהִי־ל֖וֹ נֹשֵׂ֥א כֵלִֽים׃ וַיִּשְׁלַ֣ח שָׁא֔וּל אֶל־יִשַׁ֖י לֵאמֹ֑ר יַעֲמָד־נָ֤א דָוִד֙ לְפָנַ֔י כִּֽי־מָ֥צָא חֵ֖ן בְּעֵינָֽי׃ וְהָיָ֗ה בִּֽהְי֤וֹת רֽוּחַ־אֱלֹהִים֙ אֶל־שָׁא֔וּל וְלָקַ֥ח דָּוִ֛ד אֶת־הַכִּנּ֖וֹר וְנִגֵּ֣ן בְּיָד֑וֹ וְרָוַ֤ח לְשָׁאוּל֙ וְט֣וֹב ל֔וֹ וְסָ֥רָה מֵעָלָ֖יו ר֥וּחַ הָרָעָֽה׃ (פ) וַיַּאַסְפ֨וּ פְלִשְׁתִּ֤ים אֶת־מַֽחֲנֵיהֶם֙ לַמִּלְחָמָ֔ה וַיֵּאָ֣סְפ֔וּ שֹׂכֹ֖ה אֲשֶׁ֣ר לִיהוּדָ֑ה וַֽיַּחֲנ֛וּ בֵּין־שׂוֹכֹ֥ה וּבֵין־עֲזֵקָ֖ה בְּאֶ֥פֶס דַּמִּֽים׃ וְשָׁא֤וּל וְאִֽישׁ־יִשְׂרָאֵל֙ נֶאֶסְפ֔וּ וַֽיַּחֲנ֖וּ בְּעֵ֣מֶק הָאֵלָ֑ה וַיַּעַרְכ֥וּ מִלְחָמָ֖ה לִקְרַ֥את פְּלִשְׁתִּֽים׃ וּפְלִשְׁתִּ֞ים עֹמְדִ֤ים אֶל־הָהָר֙ מִזֶּ֔ה וְיִשְׂרָאֵ֛ל עֹמְדִ֥ים אֶל־הָהָ֖ר מִזֶּ֑ה וְהַגַּ֖יְא בֵּינֵיהֶֽם׃ וַיֵּצֵ֤א אִֽישׁ־הַבֵּנַ֙יִם֙ מִמַּחֲנ֣וֹת פְּלִשְׁתִּ֔ים גָּלְיָ֥ת שְׁמ֖וֹ מִגַּ֑ת גָּבְה֕וֹ שֵׁ֥שׁ אַמּ֖וֹת וָזָֽרֶת׃ וְכ֤וֹבַע נְחֹ֙שֶׁת֙ עַל־רֹאשׁ֔וֹ וְשִׁרְי֥וֹן קַשְׂקַשִּׂ֖ים ה֣וּא לָב֑וּשׁ וּמִשְׁקַל֙ הַשִּׁרְי֔וֹן חֲמֵשֶׁת־אֲלָפִ֥ים שְׁקָלִ֖ים נְחֹֽשֶֽׁת׃ וּמִצְחַ֥ת נְחֹ֖שֶׁת עַל־רַגְלָ֑יו וְכִיד֥וֹן נְחֹ֖שֶׁת בֵּ֥ין כְּתֵפָֽיו׃ וחץ [וְעֵ֣ץ] חֲנִית֗וֹ כִּמְנוֹר֙ אֹֽרְגִ֔ים וְלַהֶ֣בֶת חֲנִית֔וֹ שֵׁשׁ־מֵא֥וֹת שְׁקָלִ֖ים בַּרְזֶ֑ל וְנֹשֵׂ֥א הַצִּנָּ֖ה הֹלֵ֥ךְ לְפָנָֽיו׃ וַֽיַּעֲמֹ֗ד וַיִּקְרָא֙ אֶל־מַעַרְכֹ֣ת יִשְׂרָאֵ֔ל וַיֹּ֣אמֶר לָהֶ֔ם לָ֥מָּה תֵצְא֖וּ לַעֲרֹ֣ךְ מִלְחָמָ֑ה הֲל֧וֹא אָנֹכִ֣י הַפְּלִשְׁתִּ֗י וְאַתֶּם֙ עֲבָדִ֣ים לְשָׁא֔וּל בְּרוּ־לָכֶ֥ם אִ֖ישׁ וְיֵרֵ֥ד אֵלָֽי׃ אִם־יוּכַ֞ל לְהִלָּחֵ֤ם אִתִּי֙ וְהִכָּ֔נִי וְהָיִ֥ינוּ לָכֶ֖ם לַעֲבָדִ֑ים וְאִם־אֲנִ֤י אֽוּכַל־לוֹ֙ וְהִכִּיתִ֔יו וִהְיִ֤יתֶם לָ֙נוּ֙ לַעֲבָדִ֔ים וַעֲבַדְתֶּ֖ם אֹתָֽנוּ׃ וַיֹּ֙אמֶר֙ הַפְּלִשְׁתִּ֔י אֲנִ֗י חֵרַ֛פְתִּי אֶת־מַעַרְכ֥וֹת יִשְׂרָאֵ֖ל הַיּ֣וֹם הַזֶּ֑ה תְּנוּ־לִ֣י אִ֔ישׁ וְנִֽלָּחֲמָ֖ה יָֽחַד׃ וַיִּשְׁמַ֤ע שָׁאוּל֙ וְכָל־יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֥י הַפְּלִשְׁתִּ֖י הָאֵ֑לֶּה וַיֵּחַ֥תּוּ וַיִּֽרְא֖וּ מְאֹֽד׃ (פ) וְדָוִד֩ בֶּן־אִ֨ישׁ אֶפְרָתִ֜י הַזֶּ֗ה מִבֵּ֥ית לֶ֙חֶם֙ יְהוּדָ֔ה וּשְׁמ֣וֹ יִשַׁ֔י וְל֖וֹ שְׁמֹנָ֣ה בָנִ֑ים וְהָאִישׁ֙ בִּימֵ֣י שָׁא֔וּל זָקֵ֖ן בָּ֥א בַאֲנָשִֽׁים׃ וַיֵּ֨לְכ֜וּ שְׁלֹ֤שֶׁת בְּנֵֽי־יִשַׁי֙ הַגְּדֹלִ֔ים הָלְכ֥וּ אַחֲרֵי־שָׁא֖וּל לַמִּלְחָמָ֑ה וְשֵׁ֣ם ׀ שְׁלֹ֣שֶׁת בָּנָ֗יו אֲשֶׁ֤ר הָלְכוּ֙ בַּמִּלְחָמָ֔ה אֱלִיאָ֣ב הַבְּכ֗וֹר וּמִשְׁנֵ֙הוּ֙ אֲבִ֣ינָדָ֔ב וְהַשְּׁלִשִׁ֖י שַׁמָּֽה׃ וְדָוִ֖ד ה֣וּא הַקָּטָ֑ן וּשְׁלֹשָׁה֙ הַגְּדֹלִ֔ים הָלְכ֖וּ אַחֲרֵ֥י שָׁאֽוּל׃ (ס) וְדָוִ֛ד הֹלֵ֥ךְ וָשָׁ֖ב מֵעַ֣ל שָׁא֑וּל לִרְע֛וֹת אֶת־צֹ֥אן אָבִ֖יו בֵּֽית־לָֽחֶם׃ וַיִּגַּ֥שׁ הַפְּלִשְׁתִּ֖י הַשְׁכֵּ֣ם וְהַעֲרֵ֑ב וַיִּתְיַצֵּ֖ב אַרְבָּעִ֥ים יֽוֹם׃ (פ) וַיֹּ֨אמֶר יִשַׁ֜י לְדָוִ֣ד בְּנ֗וֹ קַח־נָ֤א לְאַחֶ֙יךָ֙ אֵיפַ֤ת הַקָּלִיא֙ הַזֶּ֔ה וַעֲשָׂרָ֥ה לֶ֖חֶם הַזֶּ֑ה וְהָרֵ֥ץ הַֽמַּחֲנֶ֖ה לְאַחֶֽיךָ׃ וְ֠אֵת עֲשֶׂ֜רֶת חֲרִצֵ֤י הֶֽחָלָב֙ הָאֵ֔לֶּה תָּבִ֖יא לְשַׂר־הָאָ֑לֶף וְאֶת־אַחֶ֙יךָ֙ תִּפְקֹ֣ד לְשָׁל֔וֹם וְאֶת־עֲרֻבָּתָ֖ם תִּקָּֽח׃ וְשָׁא֤וּל וְהֵ֙מָּה֙ וְכָל־אִ֣ישׁ יִשְׂרָאֵ֔ל בְּעֵ֖מֶק הָֽאֵלָ֑ה נִלְחָמִ֖ים עִם־פְּלִשְׁתִּֽים׃ וַיַּשְׁכֵּ֨ם דָּוִ֜ד בַּבֹּ֗קֶר וַיִּטֹּ֤שׁ אֶת־הַצֹּאן֙ עַל־שֹׁמֵ֔ר וַיִּשָּׂ֣א וַיֵּ֔לֶךְ כַּאֲשֶׁ֥ר צִוָּ֖הוּ יִשָׁ֑י וַיָּבֹא֙ הַמַּעְגָּ֔לָה וְהַחַ֗יִל הַיֹּצֵא֙ אֶל־הַמַּ֣עֲרָכָ֔ה וְהֵרֵ֖עוּ בַּמִּלְחָמָֽה׃ וַתַּעֲרֹ֤ךְ יִשְׂרָאֵל֙ וּפְלִשְׁתִּ֔ים מַעֲרָכָ֖ה לִקְרַ֥את מַעֲרָכָֽה׃ וַיִּטֹּשׁ֩ דָּוִ֨ד אֶת־הַכֵּלִ֜ים מֵעָלָ֗יו עַל־יַד֙ שׁוֹמֵ֣ר הַכֵּלִ֔ים וַיָּ֖רָץ הַמַּעֲרָכָ֑ה וַיָּבֹ֕א וַיִּשְׁאַ֥ל לְאֶחָ֖יו לְשָׁלֽוֹם׃ וְה֣וּא ׀ מְדַבֵּ֣ר עִמָּ֗ם וְהִנֵּ֣ה אִ֣ישׁ הַבֵּנַ֡יִם עוֹלֶ֞ה גָּלְיָת֩ הַפְּלִשְׁתִּ֨י שְׁמ֤וֹ מִגַּת֙ ממערות [מִמַּעַרְכ֣וֹת] פְּלִשְׁתִּ֔ים וַיְדַבֵּ֖ר כַּדְּבָרִ֣ים הָאֵ֑לֶּה וַיִּשְׁמַ֖ע דָּוִֽד׃ וְכֹל֙ אִ֣ישׁ יִשְׂרָאֵ֔ל בִּרְאוֹתָ֖ם אֶת־הָאִ֑ישׁ וַיָּנֻ֙סוּ֙ מִפָּנָ֔יו וַיִּֽירְא֖וּ מְאֹֽד׃ וַיֹּ֣אמֶר ׀ אִ֣ישׁ יִשְׂרָאֵ֗ל הַרְּאִיתֶם֙ הָאִ֤ישׁ הָֽעֹלֶה֙ הַזֶּ֔ה כִּ֛י לְחָרֵ֥ף אֶת־יִשְׂרָאֵ֖ל עֹלֶ֑ה וְֽ֠הָיָה הָאִ֨ישׁ אֲשֶׁר־יַכֶּ֜נּוּ יַעְשְׁרֶ֥נּוּ הַמֶּ֣לֶךְ ׀ עֹ֣שֶׁר גָּד֗וֹל וְאֶת־בִּתּוֹ֙ יִתֶּן־ל֔וֹ וְאֵת֙ בֵּ֣ית אָבִ֔יו יַעֲשֶׂ֥ה חָפְשִׁ֖י בְּיִשְׂרָאֵֽל׃ וַיֹּ֣אמֶר דָּוִ֗ד אֶֽל־הָאֲנָשִׁ֞ים הָעֹמְדִ֣ים עִמּוֹ֮ לֵאמֹר֒ מַה־יֵּעָשֶׂ֗ה לָאִישׁ֙ אֲשֶׁ֤ר יַכֶּה֙ אֶת־הַפְּלִשְׁתִּ֣י הַלָּ֔ז וְהֵסִ֥יר חֶרְפָּ֖ה מֵעַ֣ל יִשְׂרָאֵ֑ל כִּ֣י מִ֗י הַפְּלִשְׁתִּ֤י הֶֽעָרֵל֙ הַזֶּ֔ה כִּ֣י חֵרֵ֔ף מַעַרְכ֖וֹת אֱלֹהִ֥ים חַיִּֽים׃ וַיֹּ֤אמֶר לוֹ֙ הָעָ֔ם כַּדָּבָ֥ר הַזֶּ֖ה לֵאמֹ֑ר כֹּ֣ה יֵעָשֶׂ֔ה לָאִ֖ישׁ אֲשֶׁ֥ר יַכֶּֽנּוּ׃ וַיִּשְׁמַ֤ע אֱלִיאָב֙ אָחִ֣יו הַגָּד֔וֹל בְּדַבְּר֖וֹ אֶל־הָאֲנָשִׁ֑ים וַיִּֽחַר־אַף֩ אֱלִיאָ֨ב בְּדָוִ֜ד וַיֹּ֣אמֶר ׀ לָמָּה־זֶּ֣ה יָרַ֗דְתָּ וְעַל־מִ֨י נָטַ֜שְׁתָּ מְעַ֨ט הַצֹּ֤אן הָהֵ֙נָּה֙ בַּמִּדְבָּ֔ר אֲנִ֧י יָדַ֣עְתִּי אֶת־זְדֹנְךָ֗ וְאֵת֙ רֹ֣עַ לְבָבֶ֔ךָ כִּ֗י לְמַ֛עַן רְא֥וֹת הַמִּלְחָמָ֖ה יָרָֽדְתָּ׃ וַיֹּ֣אמֶר דָּוִ֔ד מֶ֥ה עָשִׂ֖יתִי עָ֑תָּה הֲל֖וֹא דָּבָ֥ר הֽוּא׃ וַיִּסֹּ֤ב מֵֽאֶצְלוֹ֙ אֶל־מ֣וּל אַחֵ֔ר וַיֹּ֖אמֶר כַּדָּבָ֣ר הַזֶּ֑ה וַיְשִׁבֻ֤הוּ הָעָם֙ דָּבָ֔ר כַּדָּבָ֖ר הָרִאשֽׁוֹן׃ וַיְּשָּֽׁמְעוּ֙ הַדְּבָרִ֔ים אֲשֶׁ֖ר דִּבֶּ֣ר דָּוִ֑ד וַיַּגִּ֥דוּ לִפְנֵֽי־שָׁא֖וּל וַיִּקָּחֵֽהוּ׃ וַיֹּ֤אמֶר דָּוִד֙ אֶל־שָׁא֔וּל אַל־יִפֹּ֥ל לֵב־אָדָ֖ם עָלָ֑יו עַבְדְּךָ֣ יֵלֵ֔ךְ וְנִלְחַ֖ם עִם־הַפְּלִשְׁתִּ֥י הַזֶּֽה׃ וַיֹּ֨אמֶר שָׁא֜וּל אֶל־דָּוִ֗ד לֹ֤א תוּכַל֙ לָלֶ֙כֶת֙ אֶל־הַפְּלִשְׁתִּ֣י הַזֶּ֔ה לְהִלָּחֵ֖ם עִמּ֑וֹ כִּֽי־נַ֣עַר אַ֔תָּה וְה֛וּא אִ֥ישׁ מִלְחָמָ֖ה מִנְּעֻרָֽיו׃ (ס) וַיֹּ֤אמֶר דָּוִד֙ אֶל־שָׁא֔וּל רֹעֶ֨ה הָיָ֧ה עַבְדְּךָ֛ לְאָבִ֖יו בַּצֹּ֑אן וּבָ֤א הָֽאֲרִי֙ וְאֶת־הַדּ֔וֹב וְנָשָׂ֥א שֶׂ֖ה מֵהָעֵֽדֶר׃ וְיָצָ֧אתִי אַחֲרָ֛יו וְהִכִּתִ֖יו וְהִצַּ֣לְתִּי מִפִּ֑יו וַיָּ֣קָם עָלַ֔י וְהֶחֱזַ֙קְתִּי֙ בִּזְקָנ֔וֹ וְהִכִּתִ֖יו וַהֲמִיתִּֽיו׃ גַּ֧ם אֶֽת־הָאֲרִ֛י גַּם־הַדּ֖וֹב הִכָּ֣ה עַבְדֶּ֑ךָ וְֽ֠הָיָה הַפְּלִשְׁתִּ֨י הֶעָרֵ֤ל הַזֶּה֙ כְּאַחַ֣ד מֵהֶ֔ם כִּ֣י חֵרֵ֔ף מַעַרְכֹ֖ת אֱלֹהִ֥ים חַיִּֽים׃ (ס) וַיֹּאמֶר֮ דָּוִד֒ יְהוָ֗ה אֲשֶׁ֨ר הִצִּלַ֜נִי מִיַּ֤ד הָֽאֲרִי֙ וּמִיַּ֣ד הַדֹּ֔ב ה֣וּא יַצִּילֵ֔נִי מִיַּ֥ד הַפְּלִשְׁתִּ֖י הַזֶּ֑ה (ס) וַיֹּ֨אמֶר שָׁא֤וּל אֶל־דָּוִד֙ לֵ֔ךְ וַֽיהוָ֖ה יִהְיֶ֥ה עִמָּֽךְ׃ וַיַּלְבֵּ֨שׁ שָׁא֤וּל אֶת־דָּוִד֙ מַדָּ֔יו וְנָתַ֛ן ק֥וֹבַע נְחֹ֖שֶׁת עַל־רֹאשׁ֑וֹ וַיַּלְבֵּ֥שׁ אֹת֖וֹ שִׁרְיֽוֹן׃ וַיַּחְגֹּ֣ר דָּוִ֣ד אֶת־חַ֠רְבּוֹ מֵעַ֨ל לְמַדָּ֜יו וַיֹּ֣אֶל לָלֶכֶת֮ כִּ֣י לֹֽא־נִסָּה֒ וַיֹּ֨אמֶר דָּוִ֜ד אֶל־שָׁא֗וּל לֹ֥א אוּכַ֛ל לָלֶ֥כֶת בָּאֵ֖לֶּה כִּ֣י לֹ֣א נִסִּ֑יתִי וַיְסִרֵ֥ם דָּוִ֖ד מֵעָלָֽיו׃ וַיִּקַּ֨ח מַקְל֜וֹ בְּיָד֗וֹ וַיִּבְחַר־ל֣וֹ חֲמִשָּׁ֣ה חַלֻּקֵֽי־אֲבָנִ֣ים ׀ מִן־הַנַּ֡חַל וַיָּ֣שֶׂם אֹ֠תָם בִּכְלִ֨י הָרֹעִ֧ים אֲשֶׁר־ל֛וֹ וּבַיַּלְק֖וּט וְקַלְּע֣וֹ בְיָד֑וֹ וַיִּגַּ֖שׁ אֶל־הַפְּלִשְׁתִּֽי׃ וַיֵּ֙לֶךְ֙ הַפְּלִשְׁתִּ֔י הֹלֵ֥ךְ וְקָרֵ֖ב אֶל־דָּוִ֑ד וְהָאִ֛ישׁ נֹשֵׂ֥א הַצִּנָּ֖ה לְפָנָֽיו׃ וַיַּבֵּ֧ט הַפְּלִשְׁתִּ֛י וַיִּרְאֶ֥ה אֶת־דָּוִ֖ד וַיִּבְזֵ֑הוּ כִּֽי־הָיָ֣ה נַ֔עַר וְאַדְמֹנִ֖י עִם־יְפֵ֥ה מַרְאֶֽה׃ וַיֹּ֤אמֶר הַפְּלִשְׁתִּי֙ אֶל־דָּוִ֔ד הֲכֶ֣לֶב אָנֹ֔כִי כִּֽי־אַתָּ֥ה בָֽא־אֵלַ֖י בַּמַּקְל֑וֹת וַיְקַלֵּ֧ל הַפְּלִשְׁתִּ֛י אֶת־דָּוִ֖ד בֵּאלֹהָֽיו׃ וַיֹּ֥אמֶר הַפְּלִשְׁתִּ֖י אֶל־דָּוִ֑ד לְכָ֣ה אֵלַ֔י וְאֶתְּנָה֙ אֶת־בְּשָׂ֣רְךָ֔ לְע֥וֹף הַשָּׁמַ֖יִם וּלְבֶהֱמַ֥ת הַשָּׂדֶֽה׃ (ס) וַיֹּ֤אמֶר דָּוִד֙ אֶל־הַפְּלִשְׁתִּ֔י אַתָּה֙ בָּ֣א אֵלַ֔י בְּחֶ֖רֶב וּבַחֲנִ֣ית וּבְכִיד֑וֹן וְאָנֹכִ֣י בָֽא־אֵלֶ֗יךָ בְּשֵׁם֙ יְהוָ֣ה צְבָא֔וֹת אֱלֹהֵ֛י מַעַרְכ֥וֹת יִשְׂרָאֵ֖ל אֲשֶׁ֥ר חֵרַֽפְתָּ׃ הַיּ֣וֹם הַזֶּ֡ה יְסַגֶּרְךָ֩ יְהוָ֨ה בְּיָדִ֜י וְהִכִּיתִ֗ךָ וַהֲסִרֹתִ֤י אֶת־רֹֽאשְׁךָ֙ מֵעָלֶ֔יךָ וְנָ֨תַתִּ֜י פֶּ֣גֶר מַחֲנֵ֤ה פְלִשְׁתִּים֙ הַיּ֣וֹם הַזֶּ֔ה לְע֥וֹף הַשָּׁמַ֖יִם וּלְחַיַּ֣ת הָאָ֑רֶץ וְיֵֽדְעוּ֙ כָּל־הָאָ֔רֶץ כִּ֛י יֵ֥שׁ אֱלֹהִ֖ים לְיִשְׂרָאֵֽל׃ וְיֵֽדְעוּ֙ כָּל־הַקָּהָ֣ל הַזֶּ֔ה כִּֽי־לֹ֛א בְּחֶ֥רֶב וּבַחֲנִ֖ית יְהוֹשִׁ֣יעַ יְהוָ֑ה כִּ֤י לַֽיהוָה֙ הַמִּלְחָמָ֔ה וְנָתַ֥ן אֶתְכֶ֖ם בְּיָדֵֽנוּ׃ וְהָיָה֙ כִּֽי־קָ֣ם הַפְּלִשְׁתִּ֔י וַיֵּ֥לֶךְ וַיִּקְרַ֖ב לִקְרַ֣את דָּוִ֑ד וַיְמַהֵ֣ר דָּוִ֔ד וַיָּ֥רָץ הַמַּעֲרָכָ֖ה לִקְרַ֥את הַפְּלִשְׁתִּֽי׃ וַיִּשְׁלַח֩ דָּוִ֨ד אֶת־יָד֜וֹ אֶל־הַכֶּ֗לִי וַיִּקַּ֨ח מִשָּׁ֥ם אֶ֙בֶן֙ וַיְקַלַּ֔ע וַיַּ֥ךְ אֶת־הַפְּלִשְׁתִּ֖י אֶל־מִצְח֑וֹ וַתִּטְבַּ֤ע הָאֶ֙בֶן֙ בְּמִצְח֔וֹ וַיִּפֹּ֥ל עַל־פָּנָ֖יו אָֽרְצָה׃ וַיֶּחֱזַ֨ק דָּוִ֤ד מִן־הַפְּלִשְׁתִּי֙ בַּקֶּ֣לַע וּבָאֶ֔בֶן וַיַּ֥ךְ אֶת־הַפְּלִשְׁתִּ֖י וַיְמִיתֵ֑הוּ וְחֶ֖רֶב אֵ֥ין בְּיַד־דָּוִֽד׃ וַיָּ֣רָץ דָּ֠וִד וַיַּעֲמֹ֨ד אֶל־הַפְּלִשְׁתִּ֜י וַיִּקַּ֣ח אֶת־חַ֠רְבּוֹ וַֽיִּשְׁלְפָ֤הּ מִתַּעְרָהּ֙ וַיְמֹ֣תְתֵ֔הוּ וַיִּכְרָת־בָּ֖הּ אֶת־רֹאשׁ֑וֹ וַיִּרְא֧וּ הַפְּלִשְׁתִּ֛ים כִּֽי־מֵ֥ת גִּבּוֹרָ֖ם וַיָּנֻֽסוּ׃ וַיָּקֻ֣מוּ אַנְשֵׁי֩ יִשְׂרָאֵ֨ל וִיהוּדָ֜ה וַיָּרִ֗עוּ וַֽיִּרְדְּפוּ֙ אֶת־הַפְּלִשְׁתִּ֔ים עַד־בּוֹאֲךָ֣ גַ֔יְא וְעַ֖ד שַׁעֲרֵ֣י עֶקְר֑וֹן וַֽיִּפְּל֞וּ חַֽלְלֵ֤י פְלִשְׁתִּים֙ בְּדֶ֣רֶךְ שַׁעֲרַ֔יִם וְעַד־גַּ֖ת וְעַד־עֶקְרֽוֹן׃ וַיָּשֻׁ֙בוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מִדְּלֹ֖ק אַחֲרֵ֣י פְלִשְׁתִּ֑ים וַיָּשֹׁ֖סּוּ אֶת־מַחֲנֵיהֶֽם׃ וַיִּקַּ֤ח דָּוִד֙ אֶת־רֹ֣אשׁ הַפְּלִשְׁתִּ֔י וַיְבִאֵ֖הוּ יְרוּשָׁלִָ֑ם וְאֶת־כֵּלָ֖יו שָׂ֥ם בְּאָהֳלֽוֹ׃ (ס) וְכִרְא֨וֹת שָׁא֜וּל אֶת־דָּוִ֗ד יֹצֵא֙ לִקְרַ֣את הַפְּלִשְׁתִּ֔י אָמַ֗ר אֶל־אַבְנֵר֙ שַׂ֣ר הַצָּבָ֔א בֶּן־מִי־זֶ֥ה הַנַּ֖עַר אַבְנֵ֑ר וַיֹּ֣אמֶר אַבְנֵ֔ר חֵֽי־נַפְשְׁךָ֥ הַמֶּ֖לֶךְ אִם־יָדָֽעְתִּי׃ וַיֹּ֖אמֶר הַמֶּ֑לֶךְ שְׁאַ֣ל אַתָּ֔ה בֶּן־מִי־זֶ֖ה הָעָֽלֶם׃ (ס) וּכְשׁ֣וּב דָּוִ֗ד מֵֽהַכּוֹת֙ אֶת־הַפְּלִשְׁתִּ֔י וַיִּקַּ֤ח אֹתוֹ֙ אַבְנֵ֔ר וַיְבִאֵ֖הוּ לִפְנֵ֣י שָׁא֑וּל וְרֹ֥אשׁ הַפְּלִשְׁתִּ֖י בְּיָדֽוֹ׃ וַיֹּ֤אמֶר אֵלָיו֙ שָׁא֔וּל בֶּן־מִ֥י אַתָּ֖ה הַנָּ֑עַר וַיֹּ֣אמֶר דָּוִ֔ד בֶּֽן־עַבְדְּךָ֥ יִשַׁ֖י בֵּ֥ית הַלַּחְמִֽי׃ וַיְהִ֗י כְּכַלֹּתוֹ֙ לְדַבֵּ֣ר אֶל־שָׁא֔וּל וְנֶ֙פֶשׁ֙ יְה֣וֹנָתָ֔ן נִקְשְׁרָ֖ה בְּנֶ֣פֶשׁ דָּוִ֑ד ויאהבו [וַיֶּאֱהָבֵ֥הוּ] יְהוֹנָתָ֖ן כְּנַפְשֽׁוֹ׃ וַיִּקָּחֵ֥הוּ שָׁא֖וּל בַּיּ֣וֹם הַה֑וּא וְלֹ֣א נְתָנ֔וֹ לָשׁ֖וּב בֵּ֥ית אָבִֽיו׃ וַיִּכְרֹ֧ת יְהוֹנָתָ֛ן וְדָוִ֖ד בְּרִ֑ית בְּאַהֲבָת֥וֹ אֹת֖וֹ כְּנַפְשֽׁוֹ׃ וַיִּתְפַּשֵּׁ֣ט יְהוֹנָתָ֗ן אֶֽת־הַמְּעִיל֙ אֲשֶׁ֣ר עָלָ֔יו וַֽיִּתְּנֵ֖הוּ לְדָוִ֑ד וּמַדָּ֕יו וְעַד־חַרְבּ֥וֹ וְעַד־קַשְׁתּ֖וֹ וְעַד־חֲגֹרֽוֹ׃ וַיֵּצֵ֨א דָוִ֜ד בְּכֹל֩ אֲשֶׁ֨ר יִשְׁלָחֶ֤נּוּ שָׁאוּל֙ יַשְׂכִּ֔יל וַיְשִׂמֵ֣הוּ שָׁא֔וּל עַ֖ל אַנְשֵׁ֣י הַמִּלְחָמָ֑ה וַיִּיטַב֙ בְּעֵינֵ֣י כָל־הָעָ֔ם וְגַ֕ם בְּעֵינֵ֖י עַבְדֵ֥י שָׁאֽוּל׃ (פ) וַיְהִ֣י בְּבוֹאָ֗ם בְּשׁ֤וּב דָּוִד֙ מֵהַכּ֣וֹת אֶת־הַפְּלִשְׁתִּ֔י וַתֵּצֶ֨אנָה הַנָּשִׁ֜ים מִכָּל־עָרֵ֤י יִשְׂרָאֵל֙ לשור [לָשִׁ֣יר] וְהַמְּחֹל֔וֹת לִקְרַ֖את שָׁא֣וּל הַמֶּ֑לֶךְ בְּתֻפִּ֥ים בְּשִׂמְחָ֖ה וּבְשָׁלִשִֽׁים׃ וַֽתַּעֲנֶ֛ינָה הַנָּשִׁ֥ים הַֽמְשַׂחֲק֖וֹת וַתֹּאמַ֑רְןָ הִכָּ֤ה שָׁאוּל֙ באלפו [בַּאֲלָפָ֔יו] וְדָוִ֖ד בְּרִבְבֹתָֽיו׃ וַיִּ֨חַר לְשָׁא֜וּל מְאֹ֗ד וַיֵּ֤רַע בְּעֵינָיו֙ הַדָּבָ֣ר הַזֶּ֔ה וַיֹּ֗אמֶר נָתְנ֤וּ לְדָוִד֙ רְבָב֔וֹת וְלִ֥י נָתְנ֖וּ הָאֲלָפִ֑ים וְע֥וֹד ל֖וֹ אַ֥ךְ הַמְּלוּכָֽה׃ וַיְהִ֥י שָׁא֖וּל עון [עוֹיֵ֣ן] אֶת־דָּוִ֑ד מֵהַיּ֥וֹם הַה֖וּא וָהָֽלְאָה׃ (ס) וַיְהִ֣י מִֽמָּחֳרָ֗ת וַתִּצְלַ֣ח רוּחַ֩ אֱלֹהִ֨ים ׀ רָעָ֤ה ׀ אֶל־שָׁאוּל֙ וַיִּתְנַבֵּ֣א בְתוֹךְ־הַבַּ֔יִת וְדָוִ֛ד מְנַגֵּ֥ן בְּיָד֖וֹ כְּי֣וֹם ׀ בְּי֑וֹם וְהַחֲנִ֖ית בְּיַד־שָׁאֽוּל׃ וַיָּ֤טֶל שָׁאוּל֙ אֶֽת־הַחֲנִ֔ית וַיֹּ֕אמֶר אַכֶּ֥ה בְדָוִ֖ד וּבַקִּ֑יר וַיִּסֹּ֥ב דָּוִ֛ד מִפָּנָ֖יו פַּעֲמָֽיִם׃ וַיִּרָ֥א שָׁא֖וּל מִלִּפְנֵ֣י דָוִ֑ד כִּֽי־הָיָ֤ה יְהוָה֙ עִמּ֔וֹ וּמֵעִ֥ם שָׁא֖וּל סָֽר׃ וַיְסִרֵ֤הוּ שָׁאוּל֙ מֵֽעִמּ֔וֹ וַיְשִׂמֵ֥הוּ ל֖וֹ שַׂר־אָ֑לֶף וַיֵּצֵ֥א וַיָּבֹ֖א לִפְנֵ֥י הָעָֽם׃ (פ) וַיְהִ֥י דָוִ֛ד לְכָל־דָּרְכָ֖ו מַשְׂכִּ֑יל וַֽיהוָ֖ה עִמּֽוֹ׃ וַיַּ֣רְא שָׁא֔וּל אֲשֶׁר־ה֖וּא מַשְׂכִּ֣יל מְאֹ֑ד וַיָּ֖גָר מִפָּנָֽיו׃ וְכָל־יִשְׂרָאֵל֙ וִיהוּדָ֔ה אֹהֵ֖ב אֶת־דָּוִ֑ד כִּֽי־ה֛וּא יוֹצֵ֥א וָבָ֖א לִפְנֵיהֶֽם׃ (פ) וַיֹּ֨אמֶר שָׁא֜וּל אֶל־דָּוִ֗ד הִנֵּה֩ בִתִּ֨י הַגְּדוֹלָ֤ה מֵרַב֙ אֹתָהּ֙ אֶתֶּן־לְךָ֣ לְאִשָּׁ֔ה אַ֚ךְ הֱיֵה־לִּ֣י לְבֶן־חַ֔יִל וְהִלָּחֵ֖ם מִלְחֲמ֣וֹת יְהוָ֑ה וְשָׁא֣וּל אָמַ֗ר אַל־תְּהִ֤י יָדִי֙ בּ֔וֹ וּתְהִי־ב֖וֹ יַד־פְּלִשְׁתִּֽים׃ (ס) וַיֹּ֨אמֶר דָּוִ֜ד אֶל־שָׁא֗וּל מִ֤י אָֽנֹכִי֙ וּמִ֣י חַיַּ֔י מִשְׁפַּ֥חַת אָבִ֖י בְּיִשְׂרָאֵ֑ל כִּֽי־אֶהְיֶ֥ה חָתָ֖ן לַמֶּֽלֶךְ׃ וַיְהִ֗י בְּעֵ֥ת תֵּ֛ת אֶת־מֵרַ֥ב בַּת־שָׁא֖וּל לְדָוִ֑ד וְהִ֧יא נִתְּנָ֛ה לְעַדְרִיאֵ֥ל הַמְּחֹלָתִ֖י לְאִשָּֽׁה׃ וַתֶּאֱהַ֛ב מִיכַ֥ל בַּת־שָׁא֖וּל אֶת־דָּוִ֑ד וַיַּגִּ֣דוּ לְשָׁא֔וּל וַיִּשַׁ֥ר הַדָּבָ֖ר בְּעֵינָֽיו׃ וַיֹּ֨אמֶר שָׁא֜וּל אֶתְּנֶ֤נָּה לּוֹ֙ וּתְהִי־ל֣וֹ לְמוֹקֵ֔שׁ וּתְהִי־ב֖וֹ יַד־פְּלִשְׁתִּ֑ים וַיֹּ֤אמֶר שָׁאוּל֙ אֶל־דָּוִ֔ד בִּשְׁתַּ֛יִם תִּתְחַתֵּ֥ן בִּ֖י הַיּֽוֹם׃ וַיְצַ֨ו שָׁא֜וּל אֶת־עֲבָדָ֗ו דַּבְּר֨וּ אֶל־דָּוִ֤ד בַּלָּט֙ לֵאמֹ֔ר הִנֵּ֨ה חָפֵ֤ץ בְּךָ֙ הַמֶּ֔לֶךְ וְכָל־עֲבָדָ֖יו אֲהֵב֑וּךָ וְעַתָּ֖ה הִתְחַתֵּ֥ן בַּמֶּֽלֶךְ׃ וַֽיְדַבְּר֞וּ עַבְדֵ֤י שָׁאוּל֙ בְּאָזְנֵ֣י דָוִ֔ד אֶת־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיֹּ֣אמֶר דָּוִ֗ד הַֽנְקַלָּ֤ה בְעֵֽינֵיכֶם֙ הִתְחַתֵּ֣ן בַּמֶּ֔לֶךְ וְאָנֹכִ֖י אִֽישׁ־רָ֥שׁ וְנִקְלֶֽה׃ וַיַּגִּ֜דוּ עַבְדֵ֥י שָׁא֛וּל ל֖וֹ לֵאמֹ֑ר כַּדְּבָרִ֥ים הָאֵ֖לֶּה דִּבֶּ֥ר דָּוִֽד׃ (פ) וַיֹּ֨אמֶר שָׁא֜וּל כֹּֽה־תֹאמְר֣וּ לְדָוִ֗ד אֵֽין־חֵ֤פֶץ לַמֶּ֙לֶךְ֙ בְּמֹ֔הַר כִּ֗י בְּמֵאָה֙ עָרְל֣וֹת פְּלִשְׁתִּ֔ים לְהִנָּקֵ֖ם בְּאֹיְבֵ֣י הַמֶּ֑לֶךְ וְשָׁא֣וּל חָשַׁ֔ב לְהַפִּ֥יל אֶת־דָּוִ֖ד בְּיַד־פְּלִשְׁתִּֽים׃ וַיַּגִּ֨דוּ עֲבָדָ֤יו לְדָוִד֙ אֶת־הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיִּשַׁ֤ר הַדָּבָר֙ בְּעֵינֵ֣י דָוִ֔ד לְהִתְחַתֵּ֖ן בַּמֶּ֑לֶךְ וְלֹ֥א מָלְא֖וּ הַיָּמִֽים׃ וַיָּ֨קָם דָּוִ֜ד וַיֵּ֣לֶךְ ׀ ה֣וּא וַאֲנָשָׁ֗יו וַיַּ֣ךְ בַּפְּלִשְׁתִּים֮ מָאתַ֣יִם אִישׁ֒ וַיָּבֵ֤א דָוִד֙ אֶת־עָרְלֹ֣תֵיהֶ֔ם וַיְמַלְא֣וּם לַמֶּ֔לֶךְ לְהִתְחַתֵּ֖ן בַּמֶּ֑לֶךְ וַיִּתֶּן־ל֥וֹ שָׁא֛וּל אֶת־מִיכַ֥ל בִּתּ֖וֹ לְאִשָּֽׁה׃ (ס) וַיַּ֤רְא שָׁאוּל֙ וַיֵּ֔דַע כִּ֥י יְהוָ֖ה עִם־דָּוִ֑ד וּמִיכַ֥ל בַּת־שָׁא֖וּל אֲהֵבַֽתְהוּ׃ וַיֹּ֣אסֶף שָׁא֗וּל לֵרֹ֛א מִפְּנֵ֥י דָוִ֖ד ע֑וֹד וַיְהִ֥י שָׁא֛וּל אֹיֵ֥ב אֶת־דָּוִ֖ד כָּל־הַיָּמִֽים׃ (ס) וַיֵּצְא֖וּ שָׂרֵ֣י פְלִשְׁתִּ֑ים וַיְהִ֣י ׀ מִדֵּ֣י צֵאתָ֗ם שָׂכַ֤ל דָּוִד֙ מִכֹּל֙ עַבְדֵ֣י שָׁא֔וּל וַיִּיקַ֥ר שְׁמ֖וֹ מְאֹֽד׃ (ס) וַיְדַבֵּ֣ר שָׁא֗וּל אֶל־יוֹנָתָ֤ן בְּנוֹ֙ וְאֶל־כָּל־עֲבָדָ֔יו לְהָמִ֖ית אֶת־דָּוִ֑ד וִיהֽוֹנָתָן֙ בֶּן־שָׁא֔וּל חָפֵ֥ץ בְּדָוִ֖ד מְאֹֽד׃ וַיַּגֵּ֤ד יְהוֹנָתָן֙ לְדָוִ֣ד לֵאמֹ֔ר מְבַקֵּ֛שׁ שָׁא֥וּל אָבִ֖י לַהֲמִיתֶ֑ךָ וְעַתָּה֙ הִשָּֽׁמֶר־נָ֣א בַבֹּ֔קֶר וְיָשַׁבְתָּ֥ בַסֵּ֖תֶר וְנַחְבֵּֽאתָ׃ וַאֲנִ֨י אֵצֵ֜א וְעָמַדְתִּ֣י לְיַד־אָבִ֗י בַּשָּׂדֶה֙ אֲשֶׁ֣ר אַתָּ֣ה שָׁ֔ם וַאֲנִ֕י אֲדַבֵּ֥ר בְּךָ֖ אֶל־אָבִ֑י וְרָאִ֥יתִי מָ֖ה וְהִגַּ֥דְתִּי לָֽךְ׃ (ס) וַיְדַבֵּ֨ר יְהוֹנָתָ֤ן בְּדָוִד֙ ט֔וֹב אֶל־שָׁא֖וּל אָבִ֑יו וַיֹּ֣אמֶר אֵ֠לָיו אַל־יֶחֱטָ֨א הַמֶּ֜לֶךְ בְּעַבְדּ֣וֹ בְדָוִ֗ד כִּ֣י ל֤וֹא חָטָא֙ לָ֔ךְ וְכִ֥י מַעֲשָׂ֖יו טוֹב־לְךָ֥ מְאֹֽד׃ וַיָּשֶׂם֩ אֶת־נַפְשׁ֨וֹ בְכַפּ֜וֹ וַיַּ֣ךְ אֶת־הַפְּלִשְׁתִּ֗י וַיַּ֨עַשׂ יְהוָ֜ה תְּשׁוּעָ֤ה גְדוֹלָה֙ לְכָל־יִשְׂרָאֵ֔ל רָאִ֖יתָ וַתִּשְׂמָ֑ח וְלָ֤מָּה תֶֽחֱטָא֙ בְּדָ֣ם נָקִ֔י לְהָמִ֥ית אֶת־דָּוִ֖ד חִנָּֽם׃ וַיִּשְׁמַ֥ע שָׁא֖וּל בְּק֣וֹל יְהוֹנָתָ֑ן וַיִּשָּׁבַ֣ע שָׁא֔וּל חַי־יְהוָ֖ה אִם־יוּמָֽת׃ וַיִּקְרָ֤א יְהוֹנָתָן֙ לְדָוִ֔ד וַיַּגֶּד־לוֹ֙ יְה֣וֹנָתָ֔ן אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיָּבֵ֨א יְהוֹנָתָ֤ן אֶת־דָּוִד֙ אֶל־שָׁא֔וּל וַיְהִ֥י לְפָנָ֖יו כְּאֶתְמ֥וֹל שִׁלְשֽׁוֹם׃ (ס) וַתּ֥וֹסֶף הַמִּלְחָמָ֖ה לִֽהְי֑וֹת וַיֵּצֵ֨א דָוִ֜ד וַיִּלָּ֣חֶם בַּפְּלִשְׁתִּ֗ים וַיַּ֤ךְ בָּהֶם֙ מַכָּ֣ה גְדוֹלָ֔ה וַיָּנֻ֖סוּ מִפָּנָֽיו׃ וַתְּהִי֩ ר֨וּחַ יְהוָ֤ה ׀ רָעָה֙ אֶל־שָׁא֔וּל וְהוּא֙ בְּבֵית֣וֹ יוֹשֵׁ֔ב וַחֲנִית֖וֹ בְּיָד֑וֹ וְדָוִ֖ד מְנַגֵּ֥ן בְּיָֽד׃ וַיְבַקֵּ֨שׁ שָׁא֜וּל לְהַכּ֤וֹת בַּֽחֲנִית֙ בְּדָוִ֣ד וּבַקִּ֔יר וַיִּפְטַר֙ מִפְּנֵ֣י שָׁא֔וּל וַיַּ֥ךְ אֶֽת־הַחֲנִ֖ית בַּקִּ֑יר וְדָוִ֛ד נָ֥ס וַיִּמָּלֵ֖ט בַּלַּ֥יְלָה הֽוּא׃ (פ) וַיִּשְׁלַח֩ שָׁא֨וּל מַלְאָכִ֜ים אֶל־בֵּ֤ית דָּוִד֙ לְשָׁמְר֔וֹ וְלַהֲמִית֖וֹ בַּבֹּ֑קֶר וַתַּגֵּ֣ד לְדָוִ֗ד מִיכַ֤ל אִשְׁתּוֹ֙ לֵאמֹ֔ר אִם־אֵ֨ינְךָ֜ מְמַלֵּ֤ט אֶֽת־נַפְשְׁךָ֙ הַלַּ֔יְלָה מָחָ֖ר אַתָּ֥ה מוּמָֽת׃ וַתֹּ֧רֶד מִיכַ֛ל אֶת־דָּוִ֖ד בְּעַ֣ד הַחַלּ֑וֹן וַיֵּ֥לֶךְ וַיִּבְרַ֖ח וַיִּמָּלֵֽט׃ וַתִּקַּ֨ח מִיכַ֜ל אֶת־הַתְּרָפִ֗ים וַתָּ֙שֶׂם֙ אֶל־הַמִּטָּ֔ה וְאֵת֙ כְּבִ֣יר הָֽעִזִּ֔ים שָׂ֖מָה מְרַֽאֲשֹׁתָ֑יו וַתְּכַ֖ס בַּבָּֽגֶד׃ (ס) וַיִּשְׁלַ֥ח שָׁא֛וּל מַלְאָכִ֖ים לָקַ֣חַת אֶת־דָּוִ֑ד וַתֹּ֖אמֶר חֹלֶ֥ה הֽוּא׃ (פ) וַיִּשְׁלַ֤ח שָׁאוּל֙ אֶת־הַמַּלְאָכִ֔ים לִרְא֥וֹת אֶת־דָּוִ֖ד לֵאמֹ֑ר הַעֲל֨וּ אֹת֧וֹ בַמִּטָּ֛ה אֵלַ֖י לַהֲמִתֽוֹ׃ וַיָּבֹ֙אוּ֙ הַמַּלְאָכִ֔ים וְהִנֵּ֥ה הַתְּרָפִ֖ים אֶל־הַמִּטָּ֑ה וּכְבִ֥יר הָעִזִּ֖ים מְרַאֲשֹׁתָֽיו׃ וַיֹּ֨אמֶר שָׁא֜וּל אֶל־מִיכַ֗ל לָ֤מָּה כָּ֙כָה֙ רִמִּיתִ֔נִי וַתְּשַׁלְּחִ֥י אֶת־אֹיְבִ֖י וַיִּמָּלֵ֑ט וַתֹּ֤אמֶר מִיכַל֙ אֶל־שָׁא֔וּל הוּא־אָמַ֥ר אֵלַ֛י שַׁלְּחִ֖נִי לָמָ֥ה אֲמִיתֵֽךְ׃ וְדָוִ֨ד בָּרַ֜ח וַיִּמָּלֵ֗ט וַיָּבֹ֤א אֶל־שְׁמוּאֵל֙ הָרָמָ֔תָה וַיַּ֨גֶּד־ל֔וֹ אֵ֛ת כָּל־אֲשֶׁ֥ר עָֽשָׂה־ל֖וֹ שָׁא֑וּל וַיֵּ֤לֶךְ הוּא֙ וּשְׁמוּאֵ֔ל וַיֵּשְׁב֖וּ בנוית [בְּנָֽיוֹת׃] וַיֻּגַּ֥ד לְשָׁא֖וּל לֵאמֹ֑ר הִנֵּ֣ה דָוִ֔ד בנוית [בְּנָי֖וֹת] בָּרָמָֽה׃ וַיִּשְׁלַ֨ח שָׁא֣וּל מַלְאָכִים֮ לָקַ֣חַת אֶת־דָּוִד֒ וַיַּ֗רְא אֶֽת־לַהֲקַ֤ת הַנְּבִיאִים֙ נִבְּאִ֔ים וּשְׁמוּאֵ֕ל עֹמֵ֥ד נִצָּ֖ב עֲלֵיהֶ֑ם וַתְּהִ֞י עַֽל־מַלְאֲכֵ֤י שָׁאוּל֙ ר֣וּחַ אֱלֹהִ֔ים וַיִּֽתְנַבְּא֖וּ גַּם־הֵֽמָּה׃ וַיַּגִּ֣דוּ לְשָׁא֗וּל וַיִּשְׁלַח֙ מַלְאָכִ֣ים אֲחֵרִ֔ים וַיִּֽתְנַבְּא֖וּ גַּם־הֵ֑מָּה וַיֹּ֣סֶף שָׁא֗וּל וַיִּשְׁלַח֙ מַלְאָכִ֣ים שְׁלִשִׁ֔ים וַיִּֽתְנַבְּא֖וּ גַּם־הֵֽמָּה׃ וַיֵּ֨לֶךְ גַּם־ה֜וּא הָרָמָ֗תָה וַיָּבֹא֙ עַד־בּ֤וֹר הַגָּדוֹל֙ אֲשֶׁ֣ר בַּשֶּׂ֔כוּ וַיִּשְׁאַ֣ל וַיֹּ֔אמֶר אֵיפֹ֥ה שְׁמוּאֵ֖ל וְדָוִ֑ד וַיֹּ֕אמֶר הִנֵּ֖ה בנוית [בְּנָי֥וֹת] בָּרָמָֽה׃ וַיֵּ֣לֶךְ שָׁ֔ם אֶל־נוית [נָי֖וֹת] בָּרָמָ֑ה וַתְּהִי֩ עָלָ֨יו גַּם־ה֜וּא ר֣וּחַ אֱלֹהִ֗ים וַיֵּ֤לֶךְ הָלוֹךְ֙ וַיִּתְנַבֵּ֔א עַד־בֹּא֖וֹ בנוית [בְּנָי֥וֹת] בָּרָמָֽה׃ וַיִּפְשַׁ֨ט גַּם־ה֜וּא בְּגָדָ֗יו וַיִּתְנַבֵּ֤א גַם־הוּא֙ לִפְנֵ֣י שְׁמוּאֵ֔ל וַיִּפֹּ֣ל עָרֹ֔ם כָּל־הַיּ֥וֹם הַה֖וּא וְכָל־הַלָּ֑יְלָה עַל־כֵּן֙ יֹֽאמְר֔וּ הֲגַ֥ם שָׁא֖וּל בַּנְּבִיאִֽם׃ (פ) וַיִּבְרַ֣ח דָּוִ֔ד מנוות [מִנָּי֖וֹת] בָּרָמָ֑ה וַיָּבֹ֞א וַיֹּ֣אמֶר ׀ לִפְנֵ֣י יְהוֹנָתָ֗ן מֶ֤ה עָשִׂ֙יתִי֙ מֶֽה־עֲוֺנִ֤י וּמֶֽה־חַטָּאתִי֙ לִפְנֵ֣י אָבִ֔יךָ כִּ֥י מְבַקֵּ֖שׁ אֶת־נַפְשִֽׁי׃ וַיֹּ֨אמֶר ל֣וֹ חָלִילָה֮ לֹ֣א תָמוּת֒ הִנֵּ֡ה לו־עשה [לֹֽא־] [יַעֲשֶׂ֨ה] אָבִ֜י דָּבָ֣ר גָּד֗וֹל א֚וֹ דָּבָ֣ר קָטֹ֔ן וְלֹ֥א יִגְלֶ֖ה אֶת־אָזְנִ֑י וּמַדּוּעַ֩ יַסְתִּ֨יר אָבִ֥י מִמֶּ֛נִּי אֶת־הַדָּבָ֥ר הַזֶּ֖ה אֵ֥ין זֹֽאת׃ וַיִּשָּׁבַ֨ע ע֜וֹד דָּוִ֗ד וַיֹּ֙אמֶר֙ יָדֹ֨עַ יָדַ֜ע אָבִ֗יךָ כִּֽי־מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וַיֹּ֛אמֶר אַל־יֵֽדַע־זֹ֥את יְהוֹנָתָ֖ן פֶּן־יֵֽעָצֵ֑ב וְאוּלָ֗ם חַי־יְהוָה֙ וְחֵ֣י נַפְשֶׁ֔ךָ כִּ֣י כְפֶ֔שַׂע בֵּינִ֖י וּבֵ֥ין הַמָּֽוֶת׃ וַיֹּ֥אמֶר יְהוֹנָתָ֖ן אֶל־דָּוִ֑ד מַה־תֹּאמַ֥ר נַפְשְׁךָ֖ וְאֶֽעֱשֶׂה־לָּֽךְ׃ (פ) וַיֹּ֨אמֶר דָּוִ֜ד אֶל־יְהוֹנָתָ֗ן הִֽנֵּה־חֹ֙דֶשׁ֙ מָחָ֔ר וְאָנֹכִ֛י יָשֹׁב־אֵשֵׁ֥ב עִם־הַמֶּ֖לֶךְ לֶאֱכ֑וֹל וְשִׁלַּחְתַּ֙נִי֙ וְנִסְתַּרְתִּ֣י בַשָּׂדֶ֔ה עַ֖ד הָעֶ֥רֶב הַשְּׁלִשִֽׁית׃ אִם־פָּקֹ֥ד יִפְקְדֵ֖נִי אָבִ֑יךָ וְאָמַרְתָּ֗ נִשְׁאֹל֩ נִשְׁאַ֨ל מִמֶּ֤נִּי דָוִד֙ לָרוּץ֙ בֵּֽית־לֶ֣חֶם עִיר֔וֹ כִּ֣י זֶ֧בַח הַיָּמִ֛ים שָׁ֖ם לְכָל־הַמִּשְׁפָּחָֽה׃ אִם־כֹּ֥ה יֹאמַ֛ר ט֖וֹב שָׁל֣וֹם לְעַבְדֶּ֑ךָ וְאִם־חָרֹ֤ה יֶֽחֱרֶה֙ ל֔וֹ דַּ֕ע כִּֽי־כָלְתָ֥ה הָרָעָ֖ה מֵעִמּֽוֹ׃ וְעָשִׂ֤יתָ חֶ֙סֶד֙ עַל־עַבְדֶּ֔ךָ כִּ֚י בִּבְרִ֣ית יְהוָ֔ה הֵבֵ֥אתָ אֶֽת־עַבְדְּךָ֖ עִמָּ֑ךְ וְאִם־יֶשׁ־בִּ֤י עָוֺן֙ הֲמִיתֵ֣נִי אַ֔תָּה וְעַד־אָבִ֖יךָ לָמָּה־זֶּ֥ה תְבִיאֵֽנִי׃ (פ) וַיֹּ֥אמֶר יְהוֹנָתָ֖ן חָלִ֣ילָה לָּ֑ךְ כִּ֣י ׀ אִם־יָדֹ֣עַ אֵדַ֗ע כִּֽי־כָלְתָ֨ה הָרָעָ֜ה מֵעִ֤ם אָבִי֙ לָב֣וֹא עָלֶ֔יךָ וְלֹ֥א אֹתָ֖הּ אַגִּ֥יד לָֽךְ׃ (ס) וַיֹּ֤אמֶר דָּוִד֙ אֶל־יְה֣וֹנָתָ֔ן מִ֖י יַגִּ֣יד לִ֑י א֛וֹ מַה־יַּעַנְךָ֥ אָבִ֖יךָ קָשָֽׁה׃ (ס) וַיֹּ֤אמֶר יְהֽוֹנָתָן֙ אֶל־דָּוִ֔ד לְכָ֖ה וְנֵצֵ֣א הַשָּׂדֶ֑ה וַיֵּצְא֥וּ שְׁנֵיהֶ֖ם הַשָּׂדֶֽה׃ (ס) וַיֹּ֨אמֶר יְהוֹנָתָ֜ן אֶל־דָּוִ֗ד יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ כִּֽי־אֶחְקֹ֣ר אֶת־אָבִ֗י כָּעֵ֤ת ׀ מָחָר֙ הַשְּׁלִשִׁ֔ית וְהִנֵּה־ט֖וֹב אֶל־דָּוִ֑ד וְלֹֽא־אָז֙ אֶשְׁלַ֣ח אֵלֶ֔יךָ וְגָלִ֖יתִי אֶת־אָזְנֶֽךָ׃ כֹּֽה־יַעֲשֶׂה֩ יְהוָ֨ה לִֽיהוֹנָתָ֜ן וְכֹ֣ה יֹסִ֗יף כִּֽי־יֵיטִ֨ב אֶל־אָבִ֤י אֶת־הָֽרָעָה֙ עָלֶ֔יךָ וְגָלִ֙יתִי֙ אֶת־אָזְנֶ֔ךָ וְשִׁלַּחְתִּ֖יךָ וְהָלַכְתָּ֣ לְשָׁל֑וֹם וִיהִ֤י יְהוָה֙ עִמָּ֔ךְ כַּאֲשֶׁ֥ר הָיָ֖ה עִם־אָבִֽי׃ וְלֹ֖א אִם־עוֹדֶ֣נִּי חָ֑י וְלֹֽא־תַעֲשֶׂ֧ה עִמָּדִ֛י חֶ֥סֶד יְהוָ֖ה וְלֹ֥א אָמֽוּת׃ וְלֹֽא־תַכְרִ֧ת אֶֽת־חַסְדְּךָ֛ מֵעִ֥ם בֵּיתִ֖י עַד־עוֹלָ֑ם וְלֹ֗א בְּהַכְרִ֤ת יְהוָה֙ אֶת־אֹיְבֵ֣י דָוִ֔ד אִ֕ישׁ מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ וַיִּכְרֹ֥ת יְהוֹנָתָ֖ן עִם־בֵּ֣ית דָּוִ֑ד וּבִקֵּ֣שׁ יְהוָ֔ה מִיַּ֖ד אֹיְבֵ֥י דָוִֽד׃ וַיּ֤וֹסֶף יְהֽוֹנָתָן֙ לְהַשְׁבִּ֣יעַ אֶת־דָּוִ֔ד בְּאַהֲבָת֖וֹ אֹת֑וֹ כִּֽי־אַהֲבַ֥ת נַפְשׁ֖וֹ אֲהֵבֽוֹ׃ (ס) וַיֹּֽאמֶר־ל֥וֹ יְהוֹנָתָ֖ן מָחָ֣ר חֹ֑דֶשׁ וְנִפְקַ֕דְתָּ כִּ֥י יִפָּקֵ֖ד מוֹשָׁבֶֽךָ׃ וְשִׁלַּשְׁתָּ֙ תֵּרֵ֣ד מְאֹ֔ד וּבָאתָ֙ אֶל־הַמָּק֔וֹם אֲשֶׁר־נִסְתַּ֥רְתָּ שָּׁ֖ם בְּי֣וֹם הַֽמַּעֲשֶׂ֑ה וְיָ֣שַׁבְתָּ֔ אֵ֖צֶל הָאֶ֥בֶן הָאָֽזֶל׃ וַאֲנִ֕י שְׁלֹ֥שֶׁת הַחִצִּ֖ים צִדָּ֣ה אוֹרֶ֑ה לְשַֽׁלַּֽח־לִ֖י לְמַטָּרָֽה׃ וְהִנֵּה֙ אֶשְׁלַ֣ח אֶת־הַנַּ֔עַר לֵ֖ךְ מְצָ֣א אֶת־הַחִצִּ֑ים אִם־אָמֹר֩ אֹמַ֨ר לַנַּ֜עַר הִנֵּ֥ה הַחִצִּ֣ים ׀ מִמְּךָ֣ וָהֵ֗נָּה קָחֶ֧נּוּ ׀ וָבֹ֛אָה כִּֽי־שָׁל֥וֹם לְךָ֛ וְאֵ֥ין דָּבָ֖ר חַי־יְהוָֽה׃ וְאִם־כֹּ֤ה אֹמַר֙ לָעֶ֔לֶם הִנֵּ֥ה הַחִצִּ֖ים מִמְּךָ֣ וָהָ֑לְאָה לֵ֕ךְ כִּ֥י שִֽׁלַּחֲךָ֖ יְהוָֽה׃ וְהַ֨דָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְנוּ אֲנִ֣י וָאָ֑תָּה הִנֵּ֧ה יְהוָ֛ה בֵּינִ֥י וּבֵינְךָ֖ עַד־עוֹלָֽם׃ (ס) וַיִּסָּתֵ֥ר דָּוִ֖ד בַּשָּׂדֶ֑ה וַיְהִ֣י הַחֹ֔דֶשׁ וַיֵּ֧שֶׁב הַמֶּ֛לֶךְ על־[אֶל־] הַלֶּ֖חֶם לֶאֱכֽוֹל׃ וַיֵּ֣שֶׁב הַ֠מֶּלֶךְ עַל־מ֨וֹשָׁב֜וֹ כְּפַ֣עַם ׀ בְּפַ֗עַם אֶל־מוֹשַׁב֙ הַקִּ֔יר וַיָּ֙קָם֙ יְה֣וֹנָתָ֔ן וַיֵּ֥שֶׁב אַבְנֵ֖ר מִצַּ֣ד שָׁא֑וּל וַיִּפָּקֵ֖ד מְק֥וֹם דָּוִֽד׃ וְלֹֽא־דִבֶּ֥ר שָׁא֛וּל מְא֖וּמָה בַּיּ֣וֹם הַה֑וּא כִּ֤י אָמַר֙ מִקְרֶ֣ה ה֔וּא בִּלְתִּ֥י טָה֛וֹר ה֖וּא כִּֽי־לֹ֥א טָהֽוֹר׃ (ס) וַיְהִ֗י מִֽמָּחֳרַ֤ת הַחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י וַיִּפָּקֵ֖ד מְק֣וֹם דָּוִ֑ד (ס) וַיֹּ֤אמֶר שָׁאוּל֙ אֶל־יְהוֹנָתָ֣ן בְּנ֔וֹ מַדּ֜וּעַ לֹא־בָ֧א בֶן־יִשַׁ֛י גַּם־תְּמ֥וֹל גַּם־הַיּ֖וֹם אֶל־הַלָּֽחֶם׃ וַיַּ֥עַן יְהוֹנָתָ֖ן אֶת־שָׁא֑וּל נִשְׁאֹ֨ל נִשְׁאַ֥ל דָּוִ֛ד מֵעִמָּדִ֖י עַד־בֵּ֥ית לָֽחֶם׃ וַיֹּ֡אמֶר שַׁלְּחֵ֣נִי נָ֡א כִּ֣י זֶבַח֩ מִשְׁפָּחָ֨ה לָ֜נוּ בָּעִ֗יר וְה֤וּא צִוָּֽה־לִי֙ אָחִ֔י וְעַתָּ֗ה אִם־מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אִמָּ֥לְטָה נָּ֖א וְאֶרְאֶ֣ה אֶת־אֶחָ֑י עַל־כֵּ֣ן לֹא־בָ֔א אֶל־שֻׁלְחַ֖ן הַמֶּֽלֶךְ׃ (ס) וַיִּֽחַר־אַ֤ף שָׁאוּל֙ בִּיה֣וֹנָתָ֔ן וַיֹּ֣אמֶר ל֔וֹ בֶּֽן־נַעֲוַ֖ת הַמַּרְדּ֑וּת הֲל֣וֹא יָדַ֗עְתִּי כִּֽי־בֹחֵ֤ר אַתָּה֙ לְבֶן־יִשַׁ֔י לְבָ֨שְׁתְּךָ֔ וּלְבֹ֖שֶׁת עֶרְוַ֥ת אִמֶּֽךָ׃ כִּ֣י כָל־הַיָּמִ֗ים אֲשֶׁ֤ר בֶּן־יִשַׁי֙ חַ֣י עַל־הָאֲדָמָ֔ה לֹ֥א תִכּ֖וֹן אַתָּ֣ה וּמַלְכוּתֶ֑ךָ וְעַתָּ֗ה שְׁלַ֨ח וְקַ֤ח אֹתוֹ֙ אֵלַ֔י כִּ֥י בֶן־מָ֖וֶת הֽוּא׃ (ס) וַיַּ֙עַן֙ יְה֣וֹנָתָ֔ן אֶת־שָׁא֖וּל אָבִ֑יו וַיֹּ֧אמֶר אֵלָ֛יו לָ֥מָּה יוּמַ֖ת מֶ֥ה עָשָֽׂה׃ וַיָּ֨טֶל שָׁא֧וּל אֶֽת־הַחֲנִ֛ית עָלָ֖יו לְהַכֹּת֑וֹ וַיֵּ֙דַע֙ יְה֣וֹנָתָ֔ן כִּֽי־כָ֥לָה הִ֛יא מֵעִ֥ם אָבִ֖יו לְהָמִ֥ית אֶת־דָּוִֽד׃ (ס) וַיָּ֧קָם יְהוֹנָתָ֛ן מֵעִ֥ם הַשֻּׁלְחָ֖ן בָּחֳרִי־אָ֑ף וְלֹא־אָכַ֞ל בְּיוֹם־הַחֹ֤דֶשׁ הַשֵּׁנִי֙ לֶ֔חֶם כִּ֤י נֶעְצַב֙ אֶל־דָּוִ֔ד כִּ֥י הִכְלִמ֖וֹ אָבִֽיו׃ (ס) וַיְהִ֣י בַבֹּ֔קֶר וַיֵּצֵ֧א יְהוֹנָתָ֛ן הַשָּׂדֶ֖ה לְמוֹעֵ֣ד דָּוִ֑ד וְנַ֥עַר קָטֹ֖ן עִמּֽוֹ׃ וַיֹּ֣אמֶר לְנַעֲר֔וֹ רֻ֗ץ מְצָ֥א נָא֙ אֶת־הַ֣חִצִּ֔ים אֲשֶׁ֥ר אָנֹכִ֖י מוֹרֶ֑ה הַנַּ֣עַר רָ֔ץ וְהֽוּא־יָרָ֥ה הַחֵ֖צִי לְהַעֲבִרֽוֹ׃ וַיָּבֹ֤א הַנַּ֙עַר֙ עַד־מְק֣וֹם הַחֵ֔צִי אֲשֶׁ֥ר יָרָ֖ה יְהוֹנָתָ֑ן וַיִּקְרָ֨א יְהוֹנָתָ֜ן אַחֲרֵ֤י הַנַּ֙עַר֙ וַיֹּ֔אמֶר הֲל֥וֹא הַחֵ֖צִי מִמְּךָ֥ וָהָֽלְאָה׃ וַיִּקְרָ֤א יְהֽוֹנָתָן֙ אַחֲרֵ֣י הַנַּ֔עַר מְהֵרָ֥ה ח֖וּשָׁה אַֽל־תַּעֲמֹ֑ד וַיְלַקֵּ֞ט נַ֤עַר יְהֽוֹנָתָן֙ אֶת־החצי [הַ֣חִצִּ֔ים] וַיָּבֹ֖א אֶל־אֲדֹנָֽיו׃ וְהַנַּ֖עַר לֹֽא־יָדַ֣ע מְא֑וּמָה אַ֤ךְ יְהֽוֹנָתָן֙ וְדָוִ֔ד יָדְע֖וּ אֶת־הַדָּבָֽר׃ וַיִּתֵּ֤ן יְהֽוֹנָתָן֙ אֶת־כֵּלָ֔יו אֶל־הַנַּ֖עַר אֲשֶׁר־ל֑וֹ וַיֹּ֣אמֶר ל֔וֹ לֵ֖ךְ הָבֵ֥יא הָעִֽיר׃ הַנַּעַר֮ בָּא֒ וְדָוִ֗ד קָ֚ם מֵאֵ֣צֶל הַנֶּ֔גֶב וַיִּפֹּ֨ל לְאַפָּ֥יו אַ֛רְצָה וַיִּשְׁתַּ֖חוּ שָׁלֹ֣שׁ פְּעָמִ֑ים וַֽיִּשְּׁק֣וּ ׀ אִ֣ישׁ אֶת־רֵעֵ֗הוּ וַיִּבְכּוּ֙ אִ֣ישׁ אֶת־רֵעֵ֔הוּ עַד־דָּוִ֖ד הִגְדִּֽיל׃ וַיֹּ֧אמֶר יְהוֹנָתָ֛ן לְדָוִ֖ד לֵ֣ךְ לְשָׁל֑וֹם אֲשֶׁר֩ נִשְׁבַּ֨עְנוּ שְׁנֵ֜ינוּ אֲנַ֗חְנוּ בְּשֵׁ֤ם יְהוָה֙ לֵאמֹ֔ר יְהוָ֞ה יִֽהְיֶ֣ה ׀ בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֥ין זַרְעִ֛י וּבֵ֥ין זַרְעֲךָ֖ עַד־עוֹלָֽם׃ (פ) וַיָּ֖קָם וַיֵּלַ֑ךְ וִיהוֹנָתָ֖ן בָּ֥א הָעִֽיר׃ וַיָּבֹ֤א דָוִד֙ נֹ֔בֶה אֶל־אֲחִימֶ֖לֶךְ הַכֹּהֵ֑ן וַיֶּחֱרַ֨ד אֲחִימֶ֜לֶךְ לִקְרַ֣את דָּוִ֗ד וַיֹּ֤אמֶר לוֹ֙ מַדּ֤וּעַ אַתָּה֙ לְבַדֶּ֔ךָ וְאִ֖ישׁ אֵ֥ין אִתָּֽךְ׃ וַיֹּ֨אמֶר דָּוִ֜ד לַאֲחִימֶ֣לֶךְ הַכֹּהֵ֗ן הַמֶּלֶךְ֮ צִוַּ֣נִי דָבָר֒ וַיֹּ֣אמֶר אֵלַ֗י אִ֣ישׁ אַל־יֵ֧דַע מְא֛וּמָה אֶת־הַדָּבָ֛ר אֲשֶׁר־אָנֹכִ֥י שֹׁלֵֽחֲךָ֖ וַאֲשֶׁ֣ר צִוִּיתִ֑ךָ וְאֶת־הַנְּעָרִ֣ים יוֹדַ֔עְתִּי אֶל־מְק֥וֹם פְּלֹנִ֖י אַלְמוֹנִֽי׃ וְעַתָּ֗ה מַה־יֵּ֧שׁ תַּֽחַת־יָדְךָ֛ חֲמִשָּׁה־לֶ֖חֶם תְּנָ֣ה בְיָדִ֑י א֖וֹ הַנִּמְצָֽא׃ וַיַּ֨עַן הַכֹּהֵ֤ן אֶת־דָּוִד֙ וַיֹּ֔אמֶר אֵֽין־לֶ֥חֶם חֹ֖ל אֶל־תַּ֣חַת יָדִ֑י כִּֽי־אִם־לֶ֤חֶם קֹ֙דֶשׁ֙ יֵ֔שׁ אִם־נִשְׁמְר֥וּ הַנְּעָרִ֖ים אַ֥ךְ מֵאִשָּֽׁה׃ (פ) וַיַּעַן֩ דָּוִ֨ד אֶת־הַכֹּהֵ֜ן וַיֹּ֣אמֶר ל֗וֹ כִּ֣י אִם־אִשָּׁ֤ה עֲצֻֽרָה־לָ֙נוּ֙ כִּתְמ֣וֹל שִׁלְשֹׁ֔ם בְּצֵאתִ֕י וַיִּהְי֥וּ כְלֵֽי־הַנְּעָרִ֖ים קֹ֑דֶשׁ וְהוּא֙ דֶּ֣רֶךְ חֹ֔ל וְאַ֕ף כִּ֥י הַיּ֖וֹם יִקְדַּ֥שׁ בַּכֶּֽלִי׃ וַיִּתֶּן־ל֥וֹ הַכֹּהֵ֖ן קֹ֑דֶשׁ כִּי֩ לֹא־הָ֨יָה שָׁ֜ם לֶ֗חֶם כִּֽי־אִם־לֶ֤חֶם הַפָּנִים֙ הַמּֽוּסָרִים֙ מִלִּפְנֵ֣י יְהוָ֔ה לָשׂוּם֙ לֶ֣חֶם חֹ֔ם בְּי֖וֹם הִלָּקְחֽוֹ׃ וְשָׁ֡ם אִישׁ֩ מֵעַבְדֵ֨י שָׁא֜וּל בַּיּ֣וֹם הַה֗וּא נֶעְצָר֙ לִפְנֵ֣י יְהוָ֔ה וּשְׁמ֖וֹ דֹּאֵ֣ג הָאֲדֹמִ֑י אַבִּ֥יר הָרֹעִ֖ים אֲשֶׁ֥ר לְשָׁאֽוּל׃ וַיֹּ֤אמֶר דָּוִד֙ לַאֲחִימֶ֔לֶךְ וְאִ֛ין יֶשׁ־פֹּ֥ה תַֽחַת־יָדְךָ֖ חֲנִ֣ית אוֹ־חָ֑רֶב כִּ֣י גַם־חַרְבִּ֤י וְגַם־כֵּלַי֙ לֹֽא־לָקַ֣חְתִּי בְיָדִ֔י כִּֽי־הָיָ֥ה דְבַר־הַמֶּ֖לֶךְ נָחֽוּץ׃ (ס) וַיֹּ֣אמֶר הַכֹּהֵ֗ן חֶרֶב֩ גָּלְיָ֨ת הַפְּלִשְׁתִּ֜י אֲשֶׁר־הִכִּ֣יתָ ׀ בְּעֵ֣מֶק הָאֵלָ֗ה הִנֵּה־הִ֞יא לוּטָ֣ה בַשִּׂמְלָה֮ אַחֲרֵ֣י הָאֵפוֹד֒ אִם־אֹתָ֤הּ תִּֽקַּח־לְךָ֙ קָ֔ח כִּ֣י אֵ֥ין אַחֶ֛רֶת זוּלָתָ֖הּ בָּזֶ֑ה וַיֹּ֧אמֶר דָּוִ֛ד אֵ֥ין כָּמ֖וֹהָ תְּנֶ֥נָּה לִּֽי׃ וַיָּ֣קָם דָּוִ֔ד וַיִּבְרַ֥ח בַּיּוֹם־הַה֖וּא מִפְּנֵ֣י שָׁא֑וּל וַיָּבֹ֕א אֶל־אָכִ֖ישׁ מֶ֥לֶךְ גַּֽת׃ וַיֹּ֨אמְר֜וּ עַבְדֵ֤י אָכִישׁ֙ אֵלָ֔יו הֲלוֹא־זֶ֥ה דָוִ֖ד מֶ֣לֶךְ הָאָ֑רֶץ הֲל֣וֹא לָזֶ֗ה יַעֲנ֤וּ בַמְּחֹלוֹת֙ לֵאמֹ֔ר הִכָּ֤ה שָׁאוּל֙ באלפו [בַּאֲלָפָ֔יו] וְדָוִ֖ד ברבבתו [בְּרִבְבֹתָֽיו׃] וַיָּ֧שֶׂם דָּוִ֛ד אֶת־הַדְּבָרִ֥ים הָאֵ֖לֶּה בִּלְבָב֑וֹ וַיִּרָ֣א מְאֹ֔ד מִפְּנֵ֖י אָכִ֥ישׁ מֶֽלֶךְ־גַּֽת׃ וַיְשַׁנּ֤וֹ אֶת־טַעְמוֹ֙ בְּעֵ֣ינֵיהֶ֔ם וַיִּתְהֹלֵ֖ל בְּיָדָ֑ם ויתו [וַיְתָיו֙] עַל־דַּלְת֣וֹת הַשַּׁ֔עַר וַיּ֥וֹרֶד רִיר֖וֹ אֶל־זְקָנֽוֹ׃ וַיֹּ֥אמֶר אָכִ֖ישׁ אֶל־עֲבָדָ֑יו הִנֵּ֤ה תִרְאוּ֙ אִ֣ישׁ מִשְׁתַּגֵּ֔עַ לָ֛מָּה תָּבִ֥יאוּ אֹת֖וֹ אֵלָֽי׃ חֲסַ֤ר מְשֻׁגָּעִים֙ אָ֔נִי כִּי־הֲבֵאתֶ֣ם אֶת־זֶ֔ה לְהִשְׁתַּגֵּ֖עַ עָלָ֑י הֲזֶ֖ה יָב֥וֹא אֶל־בֵּיתִֽי׃ (ס) וַיֵּ֤לֶךְ דָּוִד֙ מִשָּׁ֔ם וַיִּמָּלֵ֖ט אֶל־מְעָרַ֣ת עֲדֻלָּ֑ם וַיִּשְׁמְע֤וּ אֶחָיו֙ וְכָל־בֵּ֣ית אָבִ֔יו וַיֵּרְד֥וּ אֵלָ֖יו שָֽׁמָּה׃ וַיִּֽתְקַבְּצ֣וּ אֵ֠לָיו כָּל־אִ֨ישׁ מָצ֜וֹק וְכָל־אִ֨ישׁ אֲשֶׁר־ל֤וֹ נֹשֶׁא֙ וְכָל־אִ֣ישׁ מַר־נֶ֔פֶשׁ וַיְהִ֥י עֲלֵיהֶ֖ם לְשָׂ֑ר וַיִּהְי֣וּ עִמּ֔וֹ כְּאַרְבַּ֥ע מֵא֖וֹת אִֽישׁ׃ וַיֵּ֧לֶךְ דָּוִ֛ד מִשָּׁ֖ם מִצְפֵּ֣ה מוֹאָ֑ב וַיֹּ֣אמֶר ׀ אֶל־מֶ֣לֶךְ מוֹאָ֗ב יֵֽצֵא־נָ֞א אָבִ֤י וְאִמִּי֙ אִתְּכֶ֔ם עַ֚ד אֲשֶׁ֣ר אֵדַ֔ע מַה־יַּֽעֲשֶׂה־לִּ֖י אֱלֹהִֽים׃ וַיַּנְחֵ֕ם אֶת־פְּנֵ֖י מֶ֣לֶךְ מוֹאָ֑ב וַיֵּשְׁב֣וּ עִמּ֔וֹ כָּל־יְמֵ֥י הֱיוֹת־דָּוִ֖ד בַּמְּצוּדָֽה׃ (ס) וַיֹּאמֶר֩ גָּ֨ד הַנָּבִ֜יא אֶל־דָּוִ֗ד לֹ֤א תֵשֵׁב֙ בַּמְּצוּדָ֔ה לֵ֥ךְ וּבָֽאתָ־לְּךָ֖ אֶ֣רֶץ יְהוּדָ֑ה וַיֵּ֣לֶךְ דָּוִ֔ד וַיָּבֹ֖א יַ֥עַר חָֽרֶת׃ (ס) וַיִּשְׁמַ֣ע שָׁא֔וּל כִּ֚י נוֹדַ֣ע דָּוִ֔ד וַאֲנָשִׁ֖ים אֲשֶׁ֣ר אִתּ֑וֹ וְשָׁאוּל֩ יוֹשֵׁ֨ב בַּגִּבְעָ֜ה תַּֽחַת־הָאֶ֤שֶׁל בָּֽרָמָה֙ וַחֲנִית֣וֹ בְיָד֔וֹ וְכָל־עֲבָדָ֖יו נִצָּבִ֥ים עָלָֽיו׃ וַיֹּ֣אמֶר שָׁא֗וּל לַֽעֲבָדָיו֙ הַנִּצָּבִ֣ים עָלָ֔יו שִׁמְעוּ־נָ֖א בְּנֵ֣י יְמִינִ֑י גַּם־לְכֻלְּכֶ֗ם יִתֵּ֤ן בֶּן־יִשַׁי֙ שָׂד֣וֹת וּכְרָמִ֔ים לְכֻלְּכֶ֣ם יָשִׂ֔ים שָׂרֵ֥י אֲלָפִ֖ים וְשָׂרֵ֥י מֵאֽוֹת׃ כִּי֩ קְשַׁרְתֶּ֨ם כֻּלְּכֶ֜ם עָלַ֗י וְאֵין־גֹּלֶ֤ה אֶת־אָזְנִי֙ בִּכְרָת־בְּנִ֣י עִם־בֶּן־יִשַׁ֔י וְאֵין־חֹלֶ֥ה מִכֶּ֛ם עָלַ֖י וְגֹלֶ֣ה אֶת־אָזְנִ֑י כִּ֣י הֵקִים֩ בְּנִ֨י אֶת־עַבְדִּ֥י עָלַ֛י לְאֹרֵ֖ב כַּיּ֥וֹם הַזֶּֽה׃ (ס) וַיַּ֜עַן דֹּאֵ֣ג הָאֲדֹמִ֗י וְה֛וּא נִצָּ֥ב עַל־עַבְדֵֽי־שָׁא֖וּל וַיֹּאמַ֑ר רָאִ֙יתִי֙ אֶת־בֶּן־יִשַׁ֔י בָּ֣א נֹ֔בֶה אֶל־אֲחִימֶ֖לֶךְ בֶּן־אֲחִטֽוּב׃ וַיִּשְׁאַל־לוֹ֙ בַּֽיהוָ֔ה וְצֵידָ֖ה נָ֣תַן ל֑וֹ וְאֵ֗ת חֶ֛רֶב גָּלְיָ֥ת הַפְּלִשְׁתִּ֖י נָ֥תַן לֽוֹ׃ וַיִּשְׁלַ֣ח הַמֶּ֡לֶךְ לִקְרֹא֩ אֶת־אֲחִימֶ֨לֶךְ בֶּן־אֲחִיט֜וּב הַכֹּהֵ֗ן וְאֵ֨ת כָּל־בֵּ֥ית אָבִ֛יו הַכֹּהֲנִ֖ים אֲשֶׁ֣ר בְּנֹ֑ב וַיָּבֹ֥אוּ כֻלָּ֖ם אֶל־הַמֶּֽלֶךְ׃ (ס) וַיֹּ֣אמֶר שָׁא֔וּל שְֽׁמַֽע־נָ֖א בֶּן־אֲחִיט֑וּב וַיֹּ֖אמֶר הִנְנִ֥י אֲדֹנִֽי׃ וַיֹּ֤אמֶר אלו [אֵלָיו֙] שָׁא֔וּל לָ֚מָּה קְשַׁרְתֶּ֣ם עָלַ֔י אַתָּ֖ה וּבֶן־יִשָׁ֑י בְּתִתְּךָ֨ ל֜וֹ לֶ֣חֶם וְחֶ֗רֶב וְשָׁא֥וֹל לוֹ֙ בֵּֽאלֹהִ֔ים לָק֥וּם אֵלַ֛י לְאֹרֵ֖ב כַּיּ֥וֹם הַזֶּֽה׃ (ס) וַיַּ֧עַן אֲחִימֶ֛לֶךְ אֶת־הַמֶּ֖לֶךְ וַיֹּאמַ֑ר וּמִ֤י בְכָל־עֲבָדֶ֙יךָ֙ כְּדָוִ֣ד נֶאֱמָ֔ן וַחֲתַ֥ן הַמֶּ֛לֶךְ וְסָ֥ר אֶל־מִשְׁמַעְתֶּ֖ךָ וְנִכְבָּ֥ד בְּבֵיתֶֽךָ׃ הַיּ֧וֹם הַחִלֹּ֛תִי לשאול־[לִשְׁאָל־] ל֥וֹ בֵאלֹהִ֖ים חָלִ֣ילָה לִּ֑י אַל־יָשֵׂם֩ הַמֶּ֨לֶךְ בְּעַבְדּ֤וֹ דָבָר֙ בְּכָל־בֵּ֣ית אָבִ֔י כִּ֠י לֹֽא־יָדַ֤ע עַבְדְּךָ֙ בְּכָל־זֹ֔את דָּבָ֥ר קָטֹ֖ן א֥וֹ גָדֽוֹל׃ וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מ֥וֹת תָּמ֖וּת אֲחִימֶ֑לֶךְ אַתָּ֖ה וְכָל־בֵּ֥ית אָבִֽיךָ׃ וַיֹּ֣אמֶר הַמֶּ֡לֶךְ לָרָצִים֩ הַנִּצָּבִ֨ים עָלָ֜יו סֹ֥בּוּ וְהָמִ֣יתוּ ׀ כֹּהֲנֵ֣י יְהוָ֗ה כִּ֤י גַם־יָדָם֙ עִם־דָּוִ֔ד וְכִ֤י יָֽדְעוּ֙ כִּֽי־בֹרֵ֣חַ ה֔וּא וְלֹ֥א גָל֖וּ אֶת־אזנו [אָזְנִ֑י] וְלֹֽא־אָב֞וּ עַבְדֵ֤י הַמֶּ֙לֶךְ֙ לִשְׁלֹ֣חַ אֶת־יָדָ֔ם לִפְגֹ֖עַ בְּכֹהֲנֵ֥י יְהוָֽה׃ (ס) וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לדויג [לְדוֹאֵ֔ג] סֹ֣ב אַתָּ֔ה וּפְגַ֖ע בַּכֹּהֲנִ֑ים וַיִּסֹּ֞ב דויג [דּוֹאֵ֣ג] הָאֲדֹמִ֗י וַיִּפְגַּע־הוּא֙ בַּכֹּ֣הֲנִ֔ים וַיָּ֣מֶת ׀ בַּיּ֣וֹם הַה֗וּא שְׁמֹנִ֤ים וַחֲמִשָּׁה֙ אִ֔ישׁ נֹשֵׂ֖א אֵפ֥וֹד בָּֽד׃ וְאֵ֨ת נֹ֤ב עִיר־הַכֹּֽהֲנִים֙ הִכָּ֣ה לְפִי־חֶ֔רֶב מֵאִישׁ֙ וְעַד־אִשָּׁ֔ה מֵעוֹלֵ֖ל וְעַד־יוֹנֵ֑ק וְשׁ֧וֹר וַחֲמ֛וֹר וָשֶׂ֖ה לְפִי־חָֽרֶב׃ וַיִּמָּלֵ֣ט בֵּן־אֶחָ֗ד לַאֲחִימֶ֙לֶךְ֙ בֶּן־אֲחִט֔וּב וּשְׁמ֖וֹ אֶבְיָתָ֑ר וַיִּבְרַ֖ח אַחֲרֵ֥י דָוִֽד׃ וַיַּגֵּ֥ד אֶבְיָתָ֖ר לְדָוִ֑ד כִּ֚י הָרַ֣ג שָׁא֔וּל אֵ֖ת כֹּהֲנֵ֥י יְהוָֽה׃ וַיֹּ֨אמֶר דָּוִ֜ד לְאֶבְיָתָ֗ר יָדַ֜עְתִּי בַּיּ֤וֹם הַהוּא֙ כִּֽי־שָׁם֙ דויג [דּוֹאֵ֣ג] הָאֲדֹמִ֔י כִּֽי־הַגֵּ֥ד יַגִּ֖יד לְשָׁא֑וּל אָנֹכִ֣י סַבֹּ֔תִי בְּכָל־נֶ֖פֶשׁ בֵּ֥ית אָבִֽיךָ׃ שְׁבָ֤ה אִתִּי֙ אַל־תִּירָ֔א כִּ֛י אֲשֶׁר־יְבַקֵּ֥שׁ אֶת־נַפְשִׁ֖י יְבַקֵּ֣שׁ אֶת־נַפְשֶׁ֑ךָ כִּֽי־מִשְׁמֶ֥רֶת אַתָּ֖ה עִמָּדִֽי׃ וַיַּגִּ֥דוּ לְדָוִ֖ד לֵאמֹ֑ר הִנֵּ֤ה פְלִשְׁתִּים֙ נִלְחָמִ֣ים בִּקְעִילָ֔ה וְהֵ֖מָּה שֹׁסִ֥ים אֶת־הַגֳּרָנֽוֹת׃ וַיִּשְׁאַ֨ל דָּוִ֤ד בַּֽיהוָה֙ לֵאמֹ֔ר הַאֵלֵ֣ךְ וְהִכֵּ֔יתִי בַּפְּלִשְׁתִּ֖ים הָאֵ֑לֶּה (ס) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־דָּוִ֗ד לֵ֚ךְ וְהִכִּ֣יתָ בַפְּלִשְׁתִּ֔ים וְהוֹשַׁעְתָּ֖ אֶת־קְעִילָֽה׃ וַיֹּ֨אמְר֜וּ אַנְשֵׁ֤י דָוִד֙ אֵלָ֔יו הִנֵּ֨ה אֲנַ֥חְנוּ פֹ֛ה בִּֽיהוּדָ֖ה יְרֵאִ֑ים וְאַף֙ כִּֽי־נֵלֵ֣ךְ קְעִלָ֔ה אֶל־מַֽעַרְכ֖וֹת פְּלִשְׁתִּֽים׃ (ס) וַיּ֨וֹסֶף ע֤וֹד דָּוִד֙ לִשְׁאֹ֣ל בַּֽיהוָ֔ה (ס) וַֽיַּעֲנֵ֖הוּ יְהוָ֑ה וַיֹּ֗אמֶר ק֚וּם רֵ֣ד קְעִילָ֔ה כִּֽי־אֲנִ֥י נֹתֵ֛ן אֶת־פְּלִשְׁתִּ֖ים בְּיָדֶֽךָ׃ וַיֵּ֣לֶךְ דָּוִד֩ ואנשו [וַאֲנָשָׁ֨יו] קְעִילָ֜ה וַיִּלָּ֣חֶם בַּפְּלִשְׁתִּ֗ים וַיִּנְהַג֙ אֶת־מִקְנֵיהֶ֔ם וַיַּ֥ךְ בָּהֶ֖ם מַכָּ֣ה גְדוֹלָ֑ה וַיֹּ֣שַׁע דָּוִ֔ד אֵ֖ת יֹשְׁבֵ֥י קְעִילָֽה׃ (ס) וַיְהִ֗י בִּ֠בְרֹחַ אֶבְיָתָ֧ר בֶּן־אֲחִימֶ֛לֶךְ אֶל־דָּוִ֖ד קְעִילָ֑ה אֵפ֖וֹד יָרַ֥ד בְּיָדֽוֹ׃ וַיֻּגַּ֣ד לְשָׁא֔וּל כִּי־בָ֥א דָוִ֖ד קְעִילָ֑ה וַיֹּ֣אמֶר שָׁא֗וּל נִכַּ֨ר אֹת֤וֹ אֱלֹהִים֙ בְּיָדִ֔י כִּ֚י נִסְגַּ֣ר לָב֔וֹא בְּעִ֖יר דְּלָתַ֥יִם וּבְרִֽיחַ׃ וַיְשַׁמַּ֥ע שָׁא֛וּל אֶת־כָּל־הָעָ֖ם לַמִּלְחָמָ֑ה לָרֶ֣דֶת קְעִילָ֔ה לָצ֥וּר אֶל־דָּוִ֖ד וְאֶל־אֲנָשָֽׁיו׃ וַיֵּ֣דַע דָּוִ֔ד כִּ֣י עָלָ֔יו שָׁא֖וּל מַחֲרִ֣ישׁ הָרָעָ֑ה וַיֹּ֙אמֶר֙ אֶל־אֶבְיָתָ֣ר הַכֹּהֵ֔ן הַגִּ֖ישָׁה הָאֵפֽוֹד׃ (ס) וַיֹּאמֶר֮ דָּוִד֒ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שָׁמֹ֤עַ שָׁמַע֙ עַבְדְּךָ֔ כִּֽי־מְבַקֵּ֥שׁ שָׁא֖וּל לָב֣וֹא אֶל־קְעִילָ֑ה לְשַׁחֵ֥ת לָעִ֖יר בַּעֲבוּרִֽי׃ הֲיַסְגִּרֻ֣נִי בַעֲלֵי֩ קְעִילָ֨ה בְיָד֜וֹ הֲיֵרֵ֣ד שָׁא֗וּל כַּֽאֲשֶׁר֙ שָׁמַ֣ע עַבְדֶּ֔ךָ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הַגֶּד־נָ֖א לְעַבְדֶּ֑ךָ (ס) וַיֹּ֥אמֶר יְהוָ֖ה יֵרֵֽד׃ וַיֹּ֣אמֶר דָּוִ֔ד הֲיַסְגִּ֜רוּ בַּעֲלֵ֧י קְעִילָ֛ה אֹתִ֥י וְאֶת־אֲנָשַׁ֖י בְּיַד־שָׁא֑וּל וַיֹּ֥אמֶר יְהוָ֖ה יַסְגִּֽירוּ׃ (ס) וַיָּקָם֩ דָּוִ֨ד וַאֲנָשָׁ֜יו כְּשֵׁשׁ־מֵא֣וֹת אִ֗ישׁ וַיֵּצְאוּ֙ מִקְּעִלָ֔ה וַיִּֽתְהַלְּכ֖וּ בַּאֲשֶׁ֣ר יִתְהַלָּ֑כוּ וּלְשָׁא֣וּל הֻגַּ֗ד כִּֽי־נִמְלַ֤ט דָּוִד֙ מִקְּעִילָ֔ה וַיֶּחְדַּ֖ל לָצֵֽאת׃ וַיֵּ֨שֶׁב דָּוִ֤ד בַּמִּדְבָּר֙ בַּמְּצָד֔וֹת וַיֵּ֥שֶׁב בָּהָ֖ר בְּמִדְבַּר־זִ֑יף וַיְבַקְשֵׁ֤הוּ שָׁאוּל֙ כָּל־הַיָּמִ֔ים וְלֹֽא־נְתָנ֥וֹ אֱלֹהִ֖ים בְּיָדֽוֹ׃ וַיַּ֣רְא דָוִ֔ד כִּֽי־יָצָ֥א שָׁא֖וּל לְבַקֵּ֣שׁ אֶת־נַפְשׁ֑וֹ וְדָוִ֥ד בְּמִדְבַּר־זִ֖יף בַּחֹֽרְשָׁה׃ (ס) וַיָּ֙קָם֙ יְהוֹנָתָ֣ן בֶּן־שָׁא֔וּל וַיֵּ֥לֶךְ אֶל־דָּוִ֖ד חֹ֑רְשָׁה וַיְחַזֵּ֥ק אֶת־יָד֖וֹ בֵּאלֹהִֽים׃ וַיֹּ֨אמֶר אֵלָ֜יו אַל־תִּירָ֗א כִּ֠י לֹ֤א תִֽמְצָאֲךָ֙ יַ֚ד שָׁא֣וּל אָבִ֔י וְאַתָּה֙ תִּמְלֹ֣ךְ עַל־יִשְׂרָאֵ֔ל וְאָנֹכִ֖י אֶֽהְיֶה־לְּךָ֣ לְמִשְׁנֶ֑ה וְגַם־שָׁא֥וּל אָבִ֖י יֹדֵ֥עַ כֵּֽן׃ וַיִּכְרְת֧וּ שְׁנֵיהֶ֛ם בְּרִ֖ית לִפְנֵ֣י יְהוָ֑ה וַיֵּ֤שֶׁב דָּוִד֙ בַּחֹ֔רְשָׁה וִיהוֹנָתָ֖ן הָלַ֥ךְ לְבֵיתֽוֹ׃ (ס) וַיַּעֲל֤וּ זִפִים֙ אֶל־שָׁא֔וּל הַגִּבְעָ֖תָה לֵאמֹ֑ר הֲל֣וֹא דָ֠וִד מִסְתַּתֵּ֨ר עִמָּ֤נוּ בַמְּצָדוֹת֙ בַּחֹ֔רְשָׁה בְּגִבְעַת֙ הַֽחֲכִילָ֔ה אֲשֶׁ֖ר מִימִ֥ין הַיְשִׁימֽוֹן׃ וְ֠עַתָּה לְכָל־אַוַּ֨ת נַפְשְׁךָ֥ הַמֶּ֛לֶךְ לָרֶ֖דֶת רֵ֑ד וְלָ֥נוּ הַסְגִּיר֖וֹ בְּיַ֥ד הַמֶּֽלֶךְ׃ וַיֹּ֣אמֶר שָׁא֔וּל בְּרוּכִ֥ים אַתֶּ֖ם לַֽיהוָ֑ה כִּ֥י חֲמַלְתֶּ֖ם עָלָֽי׃ לְכוּ־נָ֞א הָכִ֣ינוּ ע֗וֹד וּדְע֤וּ וּרְאוּ֙ אֶת־מְקוֹמוֹ֙ אֲשֶׁ֣ר תִּֽהְיֶ֣ה רַגְל֔וֹ מִ֥י רָאָ֖הוּ שָׁ֑ם כִּ֚י אָמַ֣ר אֵלַ֔י עָר֥וֹם יַעְרִ֖ם הֽוּא׃ וּרְא֣וּ וּדְע֗וּ מִכֹּ֤ל הַמַּֽחֲבֹאִים֙ אֲשֶׁ֣ר יִתְחַבֵּ֣א שָׁ֔ם וְשַׁבְתֶּ֤ם אֵלַי֙ אֶל־נָכ֔וֹן וְהָלַכְתִּ֖י אִתְּכֶ֑ם וְהָיָה֙ אִם־יֶשְׁנ֣וֹ בָאָ֔רֶץ וְחִפַּשְׂתִּ֣י אֹת֔וֹ בְּכֹ֖ל אַלְפֵ֥י יְהוּדָֽה׃ וַיָּק֛וּמוּ וַיֵּלְכ֥וּ זִ֖יפָה לִפְנֵ֣י שָׁא֑וּל וְדָוִ֨ד וַאֲנָשָׁ֜יו בְּמִדְבַּ֤ר מָעוֹן֙ בָּעֲרָבָ֔ה אֶ֖ל יְמִ֥ין הַיְשִׁימֽוֹן׃ וַיֵּ֨לֶךְ שָׁא֣וּל וַאֲנָשָׁיו֮ לְבַקֵּשׁ֒ וַיַּגִּ֣דוּ לְדָוִ֔ד וַיֵּ֣רֶד הַסֶּ֔לַע וַיֵּ֖שֶׁב בְּמִדְבַּ֣ר מָע֑וֹן וַיִּשְׁמַ֣ע שָׁא֔וּל וַיִּרְדֹּ֥ף אַחֲרֵֽי־דָוִ֖ד מִדְבַּ֥ר מָעֽוֹן׃ וַיֵּ֨לֶךְ שָׁא֜וּל מִצַּ֤ד הָהָר֙ מִזֶּ֔ה וְדָוִ֧ד וַאֲנָשָׁ֛יו מִצַּ֥ד הָהָ֖ר מִזֶּ֑ה וַיְהִ֨י דָוִ֜ד נֶחְפָּ֤ז לָלֶ֙כֶת֙ מִפְּנֵ֣י שָׁא֔וּל וְשָׁא֣וּל וַאֲנָשָׁ֗יו עֹֽטְרִ֛ים אֶל־דָּוִ֥ד וְאֶל־אֲנָשָׁ֖יו לְתָפְשָֽׂם׃ וּמַלְאָ֣ךְ בָּ֔א אֶל־שָׁא֖וּל לֵאמֹ֑ר מַהֲרָ֣ה וְלֵ֔כָה כִּֽי־פָשְׁט֥וּ פְלִשְׁתִּ֖ים עַל־הָאָֽרֶץ׃ וַיָּ֣שָׁב שָׁא֗וּל מִרְדֹף֙ אַחֲרֵ֣י דָוִ֔ד וַיֵּ֖לֶךְ לִקְרַ֣את פְּלִשְׁתִּ֑ים עַל־כֵּ֗ן קָֽרְאוּ֙ לַמָּק֣וֹם הַה֔וּא סֶ֖לַע הַֽמַּחְלְקֽוֹת׃ וַיַּ֥עַל דָּוִ֖ד מִשָּׁ֑ם וַיֵּ֖שֶׁב בִּמְצָד֥וֹת עֵֽין־גֶּֽדִי׃ וַיְהִ֗י כַּֽאֲשֶׁר֙ שָׁ֣ב שָׁא֔וּל מֵאַחֲרֵ֖י פְּלִשְׁתִּ֑ים וַיַּגִּ֤דוּ לוֹ֙ לֵאמֹ֔ר הִנֵּ֣ה דָוִ֔ד בְּמִדְבַּ֖ר עֵ֥ין גֶּֽדִי׃ (ס) וַיִּקַּ֣ח שָׁא֗וּל שְׁלֹ֧שֶׁת אֲלָפִ֛ים אִ֥ישׁ בָּח֖וּר מִכָּל־יִשְׂרָאֵ֑ל וַיֵּ֗לֶךְ לְבַקֵּ֤שׁ אֶת־דָּוִד֙ וַֽאֲנָשָׁ֔יו עַל־פְּנֵ֖י צוּרֵ֥י הַיְּעֵלִֽים׃ וַ֠יָּבֹא אֶל־גִּדְר֨וֹת הַצֹּ֤אן עַל־הַדֶּ֙רֶךְ֙ וְשָׁ֣ם מְעָרָ֔ה וַיָּבֹ֥א שָׁא֖וּל לְהָסֵ֣ךְ אֶת־רַגְלָ֑יו וְדָוִד֙ וַאֲנָשָׁ֔יו בְּיַרְכְּתֵ֥י הַמְּעָרָ֖ה יֹשְׁבִֽים׃ וַיֹּאמְרוּ֩ אַנְשֵׁ֨י דָוִ֜ד אֵלָ֗יו הִנֵּ֨ה הַיּ֜וֹם אֲ‍ֽשֶׁר־אָמַ֧ר יְהוָ֣ה אֵלֶ֗יךָ הִנֵּ֨ה אָנֹכִ֜י נֹתֵ֤ן אֶת־איביך [אֹֽיִבְךָ֙] בְּיָדֶ֔ךָ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֖ר יִטַ֣ב בְּעֵינֶ֑יךָ וַיָּ֣קָם דָּוִ֗ד וַיִּכְרֹ֛ת אֶת־כְּנַֽף־הַמְּעִ֥יל אֲשֶׁר־לְשָׁא֖וּל בַּלָּֽט׃ וַֽיְהִי֙ אַֽחֲרֵי־כֵ֔ן וַיַּ֥ךְ לֵב־דָּוִ֖ד אֹת֑וֹ עַ֚ל אֲשֶׁ֣ר כָּרַ֔ת אֶת־כָּנָ֖ף אֲשֶׁ֥ר לְשָׁאֽוּל׃ (ס) וַיֹּ֨אמֶר לַאֲנָשָׁ֜יו חָלִ֧ילָה לִּ֣י מֵֽיהוָ֗ה אִם־אֶעֱשֶׂה֩ אֶת־הַדָּבָ֨ר הַזֶּ֤ה לַֽאדֹנִי֙ לִמְשִׁ֣יחַ יְהוָ֔ה לִשְׁלֹ֥חַ יָדִ֖י בּ֑וֹ כִּֽי־מְשִׁ֥יחַ יְהוָ֖ה הֽוּא׃ וַיְשַׁסַּ֨ע דָּוִ֤ד אֶת־אֲנָשָׁיו֙ בַּדְּבָרִ֔ים וְלֹ֥א נְתָנָ֖ם לָק֣וּם אֶל־שָׁא֑וּל וְשָׁא֛וּל קָ֥ם מֵהַמְּעָרָ֖ה וַיֵּ֥לֶךְ בַּדָּֽרֶךְ׃ (ס) וַיָּ֨קָם דָּוִ֜ד אַחֲרֵי־כֵ֗ן וַיֵּצֵא֙ מן־המערה [מֵֽהַמְּעָרָ֔ה] וַיִּקְרָ֧א אַֽחֲרֵי־שָׁא֛וּל לֵאמֹ֖ר אֲדֹנִ֣י הַמֶּ֑לֶךְ וַיַּבֵּ֤ט שָׁאוּל֙ אַֽחֲרָ֔יו וַיִּקֹּ֨ד דָּוִ֥ד אַפַּ֛יִם אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ (ס) וַיֹּ֤אמֶר דָּוִד֙ לְשָׁא֔וּל לָ֧מָּה תִשְׁמַ֛ע אֶת־דִּבְרֵ֥י אָדָ֖ם לֵאמֹ֑ר הִנֵּ֣ה דָוִ֔ד מְבַקֵּ֖שׁ רָעָתֶֽךָ׃ הִנֵּה֩ הַיּ֨וֹם הַזֶּ֜ה רָא֣וּ עֵינֶ֗יךָ אֵ֣ת אֲשֶׁר־נְתָנְךָ֩ יְהוָ֨ה ׀ הַיּ֤וֹם ׀ בְּיָדִי֙ בַּמְּעָרָ֔ה וְאָמַ֥ר לַהֲרָגֲךָ֖ וַתָּ֣חָס עָלֶ֑יךָ וָאֹמַ֗ר לֹא־אֶשְׁלַ֤ח יָדִי֙ בַּֽאדֹנִ֔י כִּי־מְשִׁ֥יחַ יְהוָ֖ה הֽוּא׃ וְאָבִ֣י רְאֵ֔ה גַּ֗ם רְאֵ֛ה אֶת־כְּנַ֥ף מְעִילְךָ֖ בְּיָדִ֑י כִּ֡י בְּכָרְתִי֩ אֶת־כְּנַ֨ף מְעִֽילְךָ֜ וְלֹ֣א הֲרַגְתִּ֗יךָ דַּ֤ע וּרְאֵה֙ כִּי֩ אֵ֨ין בְּיָדִ֜י רָעָ֤ה וָפֶ֙שַׁע֙ וְלֹא־חָטָ֣אתִי לָ֔ךְ וְאַתָּ֛ה צֹדֶ֥ה אֶת־נַפְשִׁ֖י לְקַחְתָּֽהּ׃ יִשְׁפֹּ֤ט יְהוָה֙ בֵּינִ֣י וּבֵינֶ֔ךָ וּנְקָמַ֥נִי יְהוָ֖ה מִמֶּ֑ךָּ וְיָדִ֖י לֹ֥א תִֽהְיֶה־בָּֽךְ׃ כַּאֲשֶׁ֣ר יֹאמַ֗ר מְשַׁל֙ הַקַּדְמֹנִ֔י מֵרְשָׁעִ֖ים יֵ֣צֵא רֶ֑שַׁע וְיָדִ֖י לֹ֥א תִֽהְיֶה־בָּֽךְ׃ אַחֲרֵ֨י מִ֤י יָצָא֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל אַחֲרֵ֥י מִ֖י אַתָּ֣ה רֹדֵ֑ף אַֽחֲרֵי֙ כֶּ֣לֶב מֵ֔ת אַחֲרֵ֖י פַּרְעֹ֥שׁ אֶחָֽד׃ וְהָיָ֤ה יְהוָה֙ לְדַיָּ֔ן וְשָׁפַ֖ט בֵּינִ֣י וּבֵינֶ֑ךָ וְיֵ֙רֶא֙ וְיָרֵ֣ב אֶת־רִיבִ֔י וְיִשְׁפְּטֵ֖נִי מִיָּדֶֽךָ׃ (פ) וַיְהִ֣י ׀ כְּכַלּ֣וֹת דָּוִ֗ד לְדַבֵּ֞ר אֶת־הַדְּבָרִ֤ים הָאֵ֙לֶּה֙ אֶל־שָׁא֔וּל וַיֹּ֣אמֶר שָׁא֔וּל הֲקֹלְךָ֥ זֶ֖ה בְּנִ֣י דָוִ֑ד וַיִּשָּׂ֥א שָׁא֛וּל קֹל֖וֹ וַיֵּֽבְךְּ׃ וַיֹּ֙אמֶר֙ אֶל־דָּוִ֔ד צַדִּ֥יק אַתָּ֖ה מִמֶּ֑נִּי כִּ֤י אַתָּה֙ גְּמַלְתַּ֣נִי הַטּוֹבָ֔ה וַאֲנִ֖י גְּמַלְתִּ֥יךָ הָרָעָֽה׃ ואת [וְאַתָּה֙] הִגַּ֣דְתָּ הַיּ֔וֹם אֵ֛ת אֲשֶׁר־עָשִׂ֥יתָה אִתִּ֖י טוֹבָ֑ה אֵת֩ אֲשֶׁ֨ר סִגְּרַ֧נִי יְהוָ֛ה בְּיָדְךָ֖ וְלֹ֥א הֲרַגְתָּֽנִי׃ וְכִֽי־יִמְצָ֥א אִישׁ֙ אֶת־אֹ֣יְב֔וֹ וְשִׁלְּח֖וֹ בְּדֶ֣רֶךְ טוֹבָ֑ה וַֽיהוָה֙ יְשַׁלֶּמְךָ֣ טוֹבָ֔ה תַּ֚חַת הַיּ֣וֹם הַזֶּ֔ה אֲשֶׁ֥ר עָשִׂ֖יתָה לִֽי׃ וְעַתָּה֙ הִנֵּ֣ה יָדַ֔עְתִּי כִּ֥י מָלֹ֖ךְ תִּמְל֑וֹךְ וְקָ֙מָה֙ בְּיָ֣דְךָ֔ מַמְלֶ֖כֶת יִשְׂרָאֵֽל׃ וְעַתָּ֗ה הִשָּׁ֤בְעָה לִּי֙ בַּֽיהוָ֔ה אִם־תַּכְרִ֥ית אֶת־זַרְעִ֖י אַֽחֲרָ֑י וְאִם־תַּשְׁמִ֥יד אֶת־שְׁמִ֖י מִבֵּ֥ית אָבִֽי׃ וַיִּשָּׁבַ֥ע דָּוִ֖ד לְשָׁא֑וּל וַיֵּ֤לֶךְ שָׁאוּל֙ אֶל־בֵּית֔וֹ וְדָוִד֙ וַֽאֲנָשָׁ֔יו עָל֖וּ עַל־הַמְּצוּדָֽה׃ (פ) וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־מִדְבַּ֥ר פָּארָֽן׃ (ס) וְאִ֨ישׁ בְּמָע֜וֹן וּמַעֲשֵׂ֣הוּ בַכַּרְמֶ֗ל וְהָאִישׁ֙ גָּד֣וֹל מְאֹ֔ד וְל֛וֹ צֹ֥אן שְׁלֹֽשֶׁת־אֲלָפִ֖ים וְאֶ֣לֶף עִזִּ֑ים וַיְהִ֛י בִּגְזֹ֥ז אֶת־צֹאנ֖וֹ בַּכַּרְמֶֽל׃ וְשֵׁ֤ם הָאִישׁ֙ נָבָ֔ל וְשֵׁ֥ם אִשְׁתּ֖וֹ אֲבִגָ֑יִל וְהָאִשָּׁ֤ה טֽוֹבַת־שֶׂ֙כֶל֙ וִ֣יפַת תֹּ֔אַר וְהָאִ֥ישׁ קָשֶׁ֛ה וְרַ֥ע מַעֲלָלִ֖ים וְה֥וּא כלבו [כָלִבִּֽי׃] וַיִּשְׁמַ֥ע דָּוִ֖ד בַּמִּדְבָּ֑ר כִּֽי־גֹזֵ֥ז נָבָ֖ל אֶת־צֹאנֽוֹ׃ וַיִּשְׁלַ֥ח דָּוִ֖ד עֲשָׂרָ֣ה נְעָרִ֑ים וַיֹּ֨אמֶר דָּוִ֜ד לַנְּעָרִ֗ים עֲל֤וּ כַרְמֶ֙לָה֙ וּבָאתֶ֣ם אֶל־נָבָ֔ל וּשְׁאֶלְתֶּם־ל֥וֹ בִשְׁמִ֖י לְשָׁלֽוֹם׃ וַאֲמַרְתֶּ֥ם כֹּ֖ה לֶחָ֑י וְאַתָּ֤ה שָׁלוֹם֙ וּבֵיתְךָ֣ שָׁל֔וֹם וְכֹ֥ל אֲשֶׁר־לְךָ֖ שָׁלֽוֹם׃ וְעַתָּ֣ה שָׁמַ֔עְתִּי כִּ֥י גֹזְזִ֖ים לָ֑ךְ עַתָּ֗ה הָרֹעִ֤ים אֲשֶׁר־לְךָ֙ הָי֣וּ עִמָּ֔נוּ לֹ֣א הֶכְלַמְנ֗וּם וְלֹֽא־נִפְקַ֤ד לָהֶם֙ מְא֔וּמָה כָּל־יְמֵ֖י הֱיוֹתָ֥ם בַּכַּרְמֶֽל׃ שְׁאַ֨ל אֶת־נְעָרֶ֜יךָ וְיַגִּ֣ידוּ לָ֗ךְ וְיִמְצְא֨וּ הַנְּעָרִ֥ים חֵן֙ בְּעֵינֶ֔יךָ כִּֽי־עַל־י֥וֹם ט֖וֹב בָּ֑נוּ תְּנָה־נָּ֗א אֵת֩ אֲשֶׁ֨ר תִּמְצָ֤א יָֽדְךָ֙ לַעֲבָדֶ֔יךָ וּלְבִנְךָ֖ לְדָוִֽד׃ וַיָּבֹ֙אוּ֙ נַעֲרֵ֣י דָוִ֔ד וַיְדַבְּר֧וּ אֶל־נָבָ֛ל כְּכָל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּשֵׁ֣ם דָּוִ֑ד וַיָּנֽוּחוּ׃ וַיַּ֨עַן נָבָ֜ל אֶת־עַבְדֵ֤י דָוִד֙ וַיֹּ֔אמֶר מִ֥י דָוִ֖ד וּמִ֣י בֶן־יִשָׁ֑י הַיּוֹם֙ רַבּ֣וּ עֲבָדִ֔ים הַמִּתְפָּ֣רְצִ֔ים אִ֖ישׁ מִפְּנֵ֥י אֲדֹנָֽיו׃ וְלָקַחְתִּ֤י אֶת־לַחְמִי֙ וְאֶת־מֵימַ֔י וְאֵת֙ טִבְחָתִ֔י אֲשֶׁ֥ר טָבַ֖חְתִּי לְגֹֽזְזָ֑י וְנָֽתַתִּי֙ לַֽאֲנָשִׁ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתִּי אֵ֥י מִזֶּ֖ה הֵֽמָּה׃ וַיַּהַפְכ֥וּ נַעֲרֵֽי־דָוִ֖ד לְדַרְכָּ֑ם וַיָּשֻׁ֙בוּ֙ וַיָּבֹ֔אוּ וַיַּגִּ֣דוּ ל֔וֹ כְּכֹ֖ל הַדְּבָרִ֥ים הָאֵֽלֶּה׃ וַיֹּאמֶר֩ דָּוִ֨ד לַאֲנָשָׁ֜יו חִגְר֣וּ ׀ אִ֣ישׁ אֶת־חַרְבּ֗וֹ וַֽיַּחְגְּרוּ֙ אִ֣ישׁ אֶת־חַרְבּ֔וֹ וַיַּחְגֹּ֥ר גַּם־דָּוִ֖ד אֶת־חַרְבּ֑וֹ וַֽיַּעֲל֣וּ ׀ אַחֲרֵ֣י דָוִ֗ד כְּאַרְבַּ֤ע מֵאוֹת֙ אִ֔ישׁ וּמָאתַ֖יִם יָשְׁב֥וּ עַל־הַכֵּלִֽים׃ וְלַאֲבִיגַ֙יִל֙ אֵ֣שֶׁת נָבָ֔ל הִגִּ֧יד נַֽעַר־אֶחָ֛ד מֵהַנְּעָרִ֖ים לֵאמֹ֑ר הִנֵּ֣ה שָׁלַח֩ דָּוִ֨ד מַלְאָכִ֧ים ׀ מֵֽהַמִּדְבָּ֛ר לְבָרֵ֥ךְ אֶת־אֲדֹנֵ֖ינוּ וַיָּ֥עַט בָּהֶֽם׃ וְהָ֣אֲנָשִׁ֔ים טֹבִ֥ים לָ֖נוּ מְאֹ֑ד וְלֹ֤א הָכְלַ֙מְנוּ֙ וְלֹֽא־פָקַ֣דְנוּ מְא֔וּמָה כָּל־יְמֵי֙ הִתְהַלַּ֣כְנוּ אִתָּ֔ם בִּֽהְיוֹתֵ֖נוּ בַּשָּׂדֶֽה׃ חוֹמָה֙ הָי֣וּ עָלֵ֔ינוּ גַּם־לַ֖יְלָה גַּם־יוֹמָ֑ם כָּל־יְמֵ֛י הֱיוֹתֵ֥נוּ עִמָּ֖ם רֹעִ֥ים הַצֹּֽאן׃ וְעַתָּ֗ה דְּעִ֤י וּרְאִי֙ מַֽה־תַּעֲשִׂ֔י כִּֽי־כָלְתָ֧ה הָרָעָ֛ה אֶל־אֲדֹנֵ֖ינוּ וְעַ֣ל כָּל־בֵּית֑וֹ וְהוּא֙ בֶּן־בְּלִיַּ֔עַל מִדַּבֵּ֖ר אֵלָֽיו׃ וַתְּמַהֵ֣ר אבוגיל [אֲבִיגַ֡יִל] וַתִּקַּח֩ מָאתַ֨יִם לֶ֜חֶם וּשְׁנַ֣יִם נִבְלֵי־יַ֗יִן וְחָמֵ֨שׁ צֹ֤אן עשוות [עֲשׂוּיֹת֙] וְחָמֵ֤שׁ סְאִים֙ קָלִ֔י וּמֵאָ֥ה צִמֻּקִ֖ים וּמָאתַ֣יִם דְּבֵלִ֑ים וַתָּ֖שֶׂם עַל־הַחֲמֹרִֽים׃ וַתֹּ֤אמֶר לִנְעָרֶ֙יהָ֙ עִבְר֣וּ לְפָנַ֔י הִנְנִ֖י אַחֲרֵיכֶ֣ם בָּאָ֑ה וּלְאִישָׁ֥הּ נָבָ֖ל לֹ֥א הִגִּֽידָה׃ וְהָיָ֞ה הִ֣יא ׀ רֹכֶ֣בֶת עַֽל־הַחֲמ֗וֹר וְיֹרֶ֙דֶת֙ בְּסֵ֣תֶר הָהָ֔ר וְהִנֵּ֤ה דָוִד֙ וַאֲנָשָׁ֔יו יֹרְדִ֖ים לִקְרָאתָ֑הּ וַתִּפְגֹּ֖שׁ אֹתָֽם׃ וְדָוִ֣ד אָמַ֗ר אַךְ֩ לַשֶּׁ֨קֶר שָׁמַ֜רְתִּי אֶֽת־כָּל־אֲשֶׁ֤ר לָזֶה֙ בַּמִּדְבָּ֔ר וְלֹא־נִפְקַ֥ד מִכָּל־אֲשֶׁר־ל֖וֹ מְא֑וּמָה וַיָּֽשֶׁב־לִ֥י רָעָ֖ה תַּ֥חַת טוֹבָֽה׃ כֹּה־יַעֲשֶׂ֧ה אֱלֹהִ֛ים לְאֹיְבֵ֥י דָוִ֖ד וְכֹ֣ה יֹסִ֑יף אִם־אַשְׁאִ֧יר מִכָּל־אֲשֶׁר־ל֛וֹ עַד־הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃ וַתֵּ֤רֶא אֲבִיגַ֙יִל֙ אֶת־דָּוִ֔ד וַתְּמַהֵ֕ר וַתֵּ֖רֶד מֵעַ֣ל הַחֲמ֑וֹר וַתִּפֹּ֞ל לְאַפֵּ֤י דָוִד֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָֽרֶץ׃ וַתִּפֹּל֙ עַל־רַגְלָ֔יו וַתֹּ֕אמֶר בִּי־אֲנִ֥י אֲדֹנִ֖י הֶֽעָוֺ֑ן וּֽתְדַבֶּר־נָ֤א אֲמָֽתְךָ֙ בְּאָזְנֶ֔יךָ וּשְׁמַ֕ע אֵ֖ת דִּבְרֵ֥י אֲמָתֶֽךָ׃ אַל־נָ֣א יָשִׂ֣ים אֲדֹנִ֣י ׀ אֶת־לִבּ֡וֹ אֶל־אִישׁ֩ הַבְּלִיַּ֨עַל הַזֶּ֜ה עַל־נָבָ֗ל כִּ֤י כִשְׁמוֹ֙ כֶּן־ה֔וּא נָבָ֣ל שְׁמ֔וֹ וּנְבָלָ֖ה עִמּ֑וֹ וַֽאֲנִי֙ אֲמָ֣תְךָ֔ לֹ֥א רָאִ֛יתִי אֶת־נַעֲרֵ֥י אֲדֹנִ֖י אֲשֶׁ֥ר שָׁלָֽחְתָּ׃ וְעַתָּ֣ה אֲדֹנִ֗י חַי־יְהוָ֤ה וְחֵֽי־נַפְשְׁךָ֙ אֲשֶׁ֨ר מְנָעֲךָ֤ יְהוָה֙ מִבּ֣וֹא בְדָמִ֔ים וְהוֹשֵׁ֥עַ יָדְךָ֖ לָ֑ךְ וְעַתָּ֗ה יִֽהְי֤וּ כְנָבָל֙ אֹיְבֶ֔יךָ וְהַֽמְבַקְשִׁ֥ים אֶל־אֲדֹנִ֖י רָעָֽה׃ וְעַתָּה֙ הַבְּרָכָ֣ה הַזֹּ֔את אֲשֶׁר־הֵבִ֥יא שִׁפְחָתְךָ֖ לַֽאדֹנִ֑י וְנִתְּנָה֙ לַנְּעָרִ֔ים הַמִּֽתְהַלְּכִ֖ים בְּרַגְלֵ֥י אֲדֹנִֽי׃ שָׂ֥א נָ֖א לְפֶ֣שַׁע אֲמָתֶ֑ךָ כִּ֣י עָשֹֽׂה־יַעֲשֶׂה֩ יְהוָ֨ה לַֽאדֹנִ֜י בַּ֣יִת נֶאֱמָ֗ן כִּי־מִלְחֲמ֤וֹת יְהוָה֙ אֲדֹנִ֣י נִלְחָ֔ם וְרָעָ֛ה לֹא־תִמָּצֵ֥א בְךָ֖ מִיָּמֶֽיךָ׃ וַיָּ֤קָם אָדָם֙ לִרְדָפְךָ֔ וּלְבַקֵּ֖שׁ אֶת־נַפְשֶׁ֑ךָ וְֽהָיְתָה֩ נֶ֨פֶשׁ אֲדֹנִ֜י צְרוּרָ֣ה ׀ בִּצְר֣וֹר הַחַיִּ֗ים אֵ֚ת יְהוָ֣ה אֱלֹהֶ֔יךָ וְאֵ֨ת נֶ֤פֶשׁ אֹיְבֶ֙יךָ֙ יְקַלְּעֶ֔נָּה בְּת֖וֹךְ כַּ֥ף הַקָּֽלַע׃ וְהָיָ֗ה כִּֽי־יַעֲשֶׂ֤ה יְהוָה֙ לַֽאדֹנִ֔י כְּכֹ֛ל אֲשֶׁר־דִּבֶּ֥ר אֶת־הַטּוֹבָ֖ה עָלֶ֑יךָ וְצִוְּךָ֥ לְנָגִ֖יד עַל־יִשְׂרָאֵֽל׃ וְלֹ֣א תִהְיֶ֣ה זֹ֣את ׀ לְךָ֡ לְפוּקָה֩ וּלְמִכְשׁ֨וֹל לֵ֜ב לַאדֹנִ֗י וְלִשְׁפָּךְ־דָּם֙ חִנָּ֔ם וּלְהוֹשִׁ֥יעַ אֲדֹנִ֖י ל֑וֹ וְהֵיטִ֤ב יְהוָה֙ לַֽאדֹנִ֔י וְזָכַרְתָּ֖ אֶת־אֲמָתֶֽךָ׃ (ס) וַיֹּ֥אמֶר דָּוִ֖ד לַאֲבִיגַ֑ל בָּר֤וּךְ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֧ר שְׁלָחֵ֛ךְ הַיּ֥וֹם הַזֶּ֖ה לִקְרָאתִֽי׃ וּבָר֥וּךְ טַעְמֵ֖ךְ וּבְרוּכָ֣ה אָ֑תְּ אֲשֶׁ֨ר כְּלִתִ֜נִי הַיּ֤וֹם הַזֶּה֙ מִבּ֣וֹא בְדָמִ֔ים וְהֹשֵׁ֥עַ יָדִ֖י לִֽי׃ וְאוּלָ֗ם חַי־יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר מְנָעַ֔נִי מֵהָרַ֖ע אֹתָ֑ךְ כִּ֣י ׀ לוּלֵ֣י מִהַ֗רְתְּ ותבאתי [וַתָּבֹאת֙] לִקְרָאתִ֔י כִּ֣י אִם־נוֹתַ֧ר לְנָבָ֛ל עַד־א֥וֹר הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃ וַיִּקַּ֤ח דָּוִד֙ מִיָּדָ֔הּ אֵ֥ת אֲשֶׁר־הֵבִ֖יאָה ל֑וֹ וְלָ֣הּ אָמַ֗ר עֲלִ֤י לְשָׁלוֹם֙ לְבֵיתֵ֔ךְ רְאִי֙ שָׁמַ֣עְתִּי בְקוֹלֵ֔ךְ וָאֶשָּׂ֖א פָּנָֽיִךְ׃ וַתָּבֹ֣א אֲבִיגַ֣יִל ׀ אֶל־נָבָ֡ל וְהִנֵּה־לוֹ֩ מִשְׁתֶּ֨ה בְּבֵית֜וֹ כְּמִשְׁתֵּ֣ה הַמֶּ֗לֶךְ וְלֵ֤ב נָבָל֙ ט֣וֹב עָלָ֔יו וְה֥וּא שִׁכֹּ֖ר עַד־מְאֹ֑ד וְלֹֽא־הִגִּ֣ידָה לּ֗וֹ דָּבָ֥ר קָטֹ֛ן וְגָד֖וֹל עַד־א֥וֹר הַבֹּֽקֶר׃ וַיְהִ֣י בַבֹּ֗קֶר בְּצֵ֤את הַיַּ֙יִן֙ מִנָּבָ֔ל וַתַּגֶּד־ל֣וֹ אִשְׁתּ֔וֹ אֶת־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיָּ֤מָת לִבּוֹ֙ בְּקִרְבּ֔וֹ וְה֖וּא הָיָ֥ה לְאָֽבֶן׃ וַיְהִ֖י כַּעֲשֶׂ֣רֶת הַיָּמִ֑ים וַיִּגֹּ֧ף יְהוָ֛ה אֶת־נָבָ֖ל וַיָּמֹֽת׃ וַיִּשְׁמַ֣ע דָּוִד֮ כִּ֣י מֵ֣ת נָבָל֒ וַיֹּ֡אמֶר בָּר֣וּךְ יְהוָ֡ה אֲשֶׁ֣ר רָב֩ אֶת־רִ֨יב חֶרְפָּתִ֜י מִיַּ֣ד נָבָ֗ל וְאֶת־עַבְדּוֹ֙ חָשַׂ֣ךְ מֵֽרָעָ֔ה וְאֵת֙ רָעַ֣ת נָבָ֔ל הֵשִׁ֥יב יְהוָ֖ה בְּרֹאשׁ֑וֹ וַיִּשְׁלַ֤ח דָּוִד֙ וַיְדַבֵּ֣ר בַּאֲבִיגַ֔יִל לְקַחְתָּ֥הּ ל֖וֹ לְאִשָּֽׁה׃ וַיָּבֹ֜אוּ עַבְדֵ֥י דָוִ֛ד אֶל־אֲבִיגַ֖יִל הַכַּרְמֶ֑לָה וַיְדַבְּר֤וּ אֵלֶ֙יהָ֙ לֵאמֹ֔ר דָּוִד֙ שְׁלָחָ֣נוּ אֵלַ֔יִךְ לְקַחְתֵּ֥ךְ ל֖וֹ לְאִשָּֽׁה׃ וַתָּ֕קָם וַתִּשְׁתַּ֥חוּ אַפַּ֖יִם אָ֑רְצָה וַתֹּ֗אמֶר הִנֵּ֤ה אֲמָֽתְךָ֙ לְשִׁפְחָ֔ה לִרְחֹ֕ץ רַגְלֵ֖י עַבְדֵ֥י אֲדֹנִֽי׃ וַתְּמַהֵ֞ר וַתָּ֣קָם אֲבִיגַ֗יִל וַתִּרְכַּב֙ עַֽל־הַחֲמ֔וֹר וְחָמֵשׁ֙ נַעֲרֹתֶ֔יהָ הַהֹלְכ֖וֹת לְרַגְלָ֑הּ וַתֵּ֗לֶךְ אַֽחֲרֵי֙ מַלְאֲכֵ֣י דָוִ֔ד וַתְּהִי־ל֖וֹ לְאִשָּֽׁה׃ וְאֶת־אֲחִינֹ֛עַם לָקַ֥ח דָּוִ֖ד מִֽיִּזְרְעֶ֑אל וַתִּהְיֶ֛יןָ גַּֽם־שְׁתֵּיהֶ֥ן ל֖וֹ לְנָשִֽׁים׃ (ס) וְשָׁא֗וּל נָתַ֛ן אֶת־מִיכַ֥ל בִּתּ֖וֹ אֵ֣שֶׁת דָּוִ֑ד לְפַלְטִ֥י בֶן־לַ֖יִשׁ אֲשֶׁ֥ר מִגַּלִּֽים׃
One day, Jonathan son of Saul said to the attendant who carried his arms, “Come, let us cross over to the Philistine garrison on the other side”; but he did not tell his father. Now Saul was staying on the outskirts of Gibeah, under the pomegranate tree at Migron, and the troops with him numbered about 600. Ahijah son of Ahitub brother of Ichabod son of Phinehas son of Eli, the priest of the LORD at Shiloh, was there bearing an ephod.—The troops did not know that Jonathan had gone. At the crossing by which Jonathan sought to reach the Philistine garrison, there was a rocky crag on one side, and another rocky crag on the other, the one called Bozez and the other Seneh. One crag was located on the north, near Michmas, and the other on the south, near Geba. Jonathan said to the attendant who carried his arms, “Come, let us cross over to the outpost of those uncircumcised fellows. Perhaps the LORD will act in our behalf, for nothing prevents the LORD from winning a victory by many or by few.” His arms-bearer answered him, “Do whatever you like. You go first, I am with you, whatever you decide.” Jonathan said, “We’ll cross over to those men and let them see us. If they say to us, ‘Wait until we get to you,’ then we’ll stay where we are, and not go up to them. But if they say, ‘Come up to us,’ then we will go up, for the LORD is delivering them into our hands. That shall be our sign.” They both showed themselves to the Philistine outpost and the Philistines said, “Look, some Hebrews are coming out of the holes where they have been hiding.” The men of the outpost shouted to Jonathan and his arms-bearer, “Come up to us, and we’ll teach you a lesson.” Then Jonathan said to his arms-bearer, “Follow me, for the LORD will deliver them into the hands of Israel.” And Jonathan clambered up on his hands and feet, his arms-bearer behind him; [the Philistines] fell before Jonathan, and his arms-bearer finished them off behind him. The initial attack that Jonathan and his arms-bearer made accounted for some twenty men, within a space about half a furrow long [in] an acre of land. Terror broke out among all the troops both in the camp [and] in the field; the outposts and the raiders were also terrified. The very earth quaked, and a terror from God ensued. Saul’s scouts in Gibeah of Benjamin saw that the multitude was scattering in all directions. And Saul said to the troops with him, “Take a count and see who has left us.” They took a count and found that Jonathan and his arms-bearer were missing. Thereupon Saul said to Ahijah, “Bring the Ark of God here”; for the Ark of God was at the time among the Israelites. But while Saul was speaking to the priest, the confusion in the Philistine camp kept increasing; and Saul said to the priest, “Withdraw your hand.” Saul and the troops with him assembled and rushed into battle; they found [the Philistines] in very great confusion, every man’s sword turned against his fellow. And the Hebrews who had previously sided with the Philistines, who had come up with them in the army [from] round about—they too joined the Israelites who were with Saul and Jonathan. When all the men of Israel who were hiding in the hill country of Ephraim heard that the Philistines were fleeing, they too pursued them in battle. Thus the LORD brought victory to Israel that day. The fighting passed beyond Beth-aven. The men of Israel were distressed that day. For Saul had laid an oath upon the troops: “Cursed be the man who eats any food before night falls and I take revenge on my enemies.” So none of the troops ate anything. Everybody came to a stack of beehives where some honey had spilled on the ground. When the troops came to the beehives and found the flow of honey there, no one put his hand to his mouth, for the troops feared the oath. Jonathan, however, had not heard his father adjure the troops. So he put out the stick he had with him, dipped it into the beehive of honey, and brought his hand back to his mouth; and his eyes lit up. At this one of the soldiers spoke up, “Your father adjured the troops: ‘Cursed be the man who eats anything this day.’ And so the troops are faint.” Jonathan answered, “My father has brought trouble on the people. See for yourselves how my eyes lit up when I tasted that bit of honey. If only the troops had eaten today of spoil captured from the enemy, the defeat of the Philistines would have been greater still!” They struck down the Philistines that day from Michmas to Aijalon, and the troops were famished. The troops pounced on the spoil; they took the sheep and cows and calves and slaughtered them on the ground, and the troops ate with the blood. When it was reported to Saul that the troops were sinning against the LORD, eating with the blood, he said, “You have acted faithlessly. Roll a large stone over to me today.” And Saul ordered, “Spread out among the troops and tell them that everyone must bring me his ox or his sheep and slaughter it here, and then eat. You must not sin against the LORD and eat with the blood.” Every one of the troops brought his own ox with him that night and slaughtered it there. Thus Saul set up an altar to the LORD; it was the first altar he erected to the LORD. Saul said, “Let us go down after the Philistines by night and plunder among them until the light of morning; and let us not leave a single survivor among them.” “Do whatever you please,” they replied. But the priest said, “Let us approach God here.” So Saul inquired of God, “Shall I go down after the Philistines? Will You deliver them into the hands of Israel?” But this time He did not respond to him. Then Saul said, “Come forward, all chief officers of the troops, and find out how this guilt was incurred today. For as the LORD lives who brings victory to Israel, even if it was through my son Jonathan, he shall be put to death!” Not one soldier answered him. And he said to all the Israelites, “You stand on one side, and my son Jonathan and I shall stand on the other.” The troops said to Saul, “Do as you please.” Saul then said to the LORD, the God of Israel, “Show Thammim.” Jonathan and Saul were indicated by lot, and the troops were cleared. And Saul said, “Cast the lots between my son and me”; and Jonathan was indicated. Saul said to Jonathan, “Tell me, what have you done?” And Jonathan told him, “I only tasted a bit of honey with the tip of the stick in my hand. I am ready to die.” Saul said, “Thus and more may God do: You shall be put to death, Jonathan!” But the troops said to Saul, “Shall Jonathan die, after bringing this great victory to Israel? Never! As the LORD lives, not a hair of his head shall fall to the ground! For he brought this day to pass with the help of God.” Thus the troops saved Jonathan and he did not die. Saul broke off his pursuit of the Philistines, and the Philistines returned to their homes. After Saul had secured his kingship over Israel, he waged war on every side against all his enemies: against the Moabites, Ammonites, Edomites, the Philistines, and the kings of Zobah; and wherever he turned he worsted [them]. He was triumphant, defeating the Amalekites and saving Israel from those who plundered it. Saul’s sons were: Jonathan, Ishvi, and Malchishua; and the names of his two daughters were Merab, the older, and Michal, the younger. The name of Saul’s wife was Ahinoam daughter of Ahimaaz; and the name of his army commander was Abiner son of Saul’s uncle Ner. Kish, Saul’s father, and Ner, Abner’s father, were sons of Abiel. There was bitter war against the Philistines all the days of Saul; and whenever Saul noticed any stalwart man or warrior, he would take him into his service. Samuel said to Saul, “I am the one the LORD sent to anoint you king over His people Israel. Therefore, listen to the LORD’s command! “Thus said the LORD of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!” Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Judah. Then Saul advanced as far as the city of Amalek and lay in wait in the wadi. Saul said to the Kenites, “Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt.” So the Kenites withdrew from among the Amalekites. Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born, the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless. The word of the LORD then came to Samuel: “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” Samuel was distressed and he entreated the LORD all night long. Early in the morning Samuel went to meet Saul. Samuel was told, “Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal.” When Samuel came to Saul, Saul said to him, “Blessed are you of the LORD! I have fulfilled the LORD’s command.” “Then what,” demanded Samuel, “is this bleating of sheep in my ears, and the lowing of oxen that I hear?” Saul answered, “They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the LORD your God. And we proscribed the rest.” Samuel said to Saul, “Stop! Let me tell you what the LORD said to me last night!” “Speak,” he replied. And Samuel said, “You may look small to yourself, but you are the head of the tribes of Israel. The LORD anointed you king over Israel, and the LORD sent you on a mission, saying, ‘Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.’ Why did you disobey the LORD and swoop down on the spoil in defiance of the LORD’s will?” Saul said to Samuel, “But I did obey the LORD! I performed the mission on which the LORD sent me: I captured King Agag of Amalek, and I proscribed Amalek, and the troops took from the spoil some sheep and oxen—the best of what had been proscribed—to sacrifice to the LORD your God at Gilgal.” But Samuel said: “Does the LORD delight in burnt offerings and sacrifices As much as in obedience to the LORD’s command? Surely, obedience is better than sacrifice, Compliance than the fat of rams. For rebellion is like the sin of divination, Defiance, like the iniquity of teraphim. Because you rejected the LORD’s command, He has rejected you as king.” Saul said to Samuel, “I did wrong to transgress the LORD’s command and your instructions; but I was afraid of the troops and I yielded to them. Please, forgive my offense and come back with me, and I will bow low to the LORD.” But Samuel said to Saul, “I will not go back with you; for you have rejected the LORD’s command, and the LORD has rejected you as king over Israel.” As Samuel turned to leave, Saul seized the corner of his robe, and it tore. And Samuel said to him, “The LORD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind.” But [Saul] pleaded, “I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the LORD your God.” So Samuel followed Saul back, and Saul bowed low to the LORD. Samuel said, “Bring forward to me King Agag of Amalek.” Agag approached him with faltering steps; and Agag said, “Ah, bitter death is at hand!” Samuel said: “As your sword has bereaved women, So shall your mother be bereaved among women.” And Samuel cut Agag down before the LORD at Gilgal. Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul. Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because the LORD regretted that He had made Saul king over Israel. And the LORD said to Samuel, “How long will you grieve over Saul, since I have rejected him as king over Israel? Fill your horn with oil and set out; I am sending you to Jesse the Bethlehemite, for I have decided on one of his sons to be king.” Samuel replied, “How can I go? If Saul hears of it, he will kill me.” The LORD answered, “Take a heifer with you, and say, ‘I have come to sacrifice to the LORD.’ Invite Jesse to the sacrificial feast, and then I will make known to you what you shall do; you shall anoint for Me the one I point out to you.” Samuel did what the LORD commanded. When he came to Bethlehem, the elders of the city went out in alarm to meet him and said, “Do you come on a peaceful errand?” “Yes,” he replied, “I have come to sacrifice to the LORD. Purify yourselves and join me in the sacrificial feast.” He also instructed Jesse and his sons to purify themselves and invited them to the sacrificial feast. When they arrived and he saw Eliab, he thought: “Surely the LORD’s anointed stands before Him.” But the LORD said to Samuel, “Pay no attention to his appearance or his stature, for I have rejected him. For not as man sees [does the LORD see]; man sees only what is visible, but the LORD sees into the heart.” Then Jesse called Abinadab and had him pass before Samuel; but he said, “The LORD has not chosen this one either.” Next Jesse presented Shammah; and again he said, “The LORD has not chosen this one either.” Thus Jesse presented seven of his sons before Samuel, and Samuel said to Jesse, “The LORD has not chosen any of these.” Then Samuel asked Jesse, “Are these all the boys you have?” He replied, “There is still the youngest; he is tending the flock.” And Samuel said to Jesse, “Send someone to bring him, for we will not sit down to eat until he gets here.” So they sent and brought him. He was ruddy-cheeked, bright-eyed, and handsome. And the LORD said, “Rise and anoint him, for this is the one.” Samuel took the horn of oil and anointed him in the presence of his brothers; and the spirit of the LORD gripped David from that day on. Samuel then set out for Ramah. Now the spirit of the LORD had departed from Saul, and an evil spirit from the LORD began to terrify him. Saul’s courtiers said to him, “An evil spirit of God is terrifying you. Let our lord give the order [and] the courtiers in attendance on you will look for someone who is skilled at playing the lyre; whenever the evil spirit of God comes over you, he will play it and you will feel better.” So Saul said to his courtiers, “Find me someone who can play well and bring him to me.” One of the attendants spoke up, “I have observed a son of Jesse the Bethlehemite who is skilled in music; he is a stalwart fellow and a warrior, sensible in speech, and handsome in appearance, and the LORD is with him.” Whereupon Saul sent messengers to Jesse to say, “Send me your son David, who is with the flock.” Jesse took an ass [laden with] bread, a skin of wine, and a kid, and sent them to Saul by his son David. So David came to Saul and entered his service; [Saul] took a strong liking to him and made him one of his arms-bearers. Saul sent word to Jesse, “Let David remain in my service, for I am pleased with him.” Whenever the [evil] spirit of God came upon Saul, David would take the lyre and play it; Saul would find relief and feel better, and the evil spirit would leave him. The Philistines assembled their forces for battle; they massed at Socoh of Judah, and encamped at Ephes-dammim, between Socoh and Azekah. Saul and the men of Israel massed and encamped in the valley of Elah. They drew up their line of battle against the Philistines, with the Philistines stationed on one hill and Israel stationed on the opposite hill; the ravine was between them. A champion of the Philistine forces stepped forward; his name was Goliath of Gath, and he was six cubits and a span tall. He had a bronze helmet on his head, and wore a breastplate of scale armor, a bronze breastplate weighing five thousand shekels. He had bronze greaves on his legs, and a bronze javelin [slung] from his shoulders. The shaft of his spear was like a weaver’s bar, and the iron head of his spear weighed six hundred shekels; and the shield-bearer marched in front of him. He stopped and called out to the ranks of Israel and he said to them, “Why should you come out to engage in battle? I am the Philistine [champion], and you are Saul’s servants. Choose one of your men and let him come down against me. If he bests me in combat and kills me, we will become your slaves; but if I best him and kill him, you shall be our slaves and serve us.” And the Philistine ended, “I herewith defy the ranks of Israel. Get me a man and let’s fight it out!” When Saul and all Israel heard these words of the Philistine, they were dismayed and terror-stricken. David was the son of a certain Ephrathite of Bethlehem in Judah whose name was Jesse. He had eight sons, and in the days of Saul the man was already old, advanced in years. The three oldest sons of Jesse had left and gone with Saul to the war. The names of his three sons who had gone to the war were Eliab the first-born, the next Abinadab, and the third Shammah; and David was the youngest. The three oldest had followed Saul, and David would go back and forth from attending on Saul to shepherd his father’s flock at Bethlehem. The Philistine stepped forward morning and evening and took his stand for forty days. Jesse said to his son David, “Take an ephah of this parched corn and these ten loaves of bread for your brothers, and carry them quickly to your brothers in camp. Take these ten cheeses to the captain of their thousand. Find out how your brothers are and bring some token from them.” Saul and the brothers and all the men of Israel were in the valley of Elah, in the war against the Philistines. Early next morning, David left someone in charge of the flock, took [the provisions], and set out, as his father Jesse had instructed him. He reached the barricade as the army was going out to the battle lines shouting the war cry. Israel and the Philistines drew up their battle lines opposite each other. David left his baggage with the man in charge of the baggage and ran toward the battle line and went to greet his brothers. While he was talking to them, the champion, whose name was Goliath, the Philistine of Gath, stepped forward from the Philistine ranks and spoke the same words as before; and David heard him. When the men of Israel saw the man, they fled in terror. And the men of Israel were saying [among themselves], “Do you see that man coming out? He comes out to defy Israel! The man who kills him will be rewarded by the king with great riches; he will also give him his daughter in marriage and grant exemption to his father’s house in Israel.” David asked the men standing near him, “What will be done for the man who kills that Philistine and removes the disgrace from Israel? Who is that uncircumcised Philistine that he dares defy the ranks of the living God?” The troops told him in the same words what would be done for the man who killed him. When Eliab, his oldest brother, heard him speaking to the men, Eliab became angry with David and said, “Why did you come down here, and with whom did you leave those few sheep in the wilderness? I know your impudence and your impertinence: you came down to watch the fighting!” But David replied, “What have I done now? I was only asking!” And he turned away from him toward someone else; he asked the same question, and the troops gave him the same answer as before. The things David said were overheard and were reported to Saul, who had him brought over. David said to Saul, “Let no man’s courage fail him. Your servant will go and fight that Philistine!” But Saul said to David, “You cannot go to that Philistine and fight him; you are only a boy, and he has been a warrior from his youth!” David replied to Saul, “Your servant has been tending his father’s sheep, and if a lion or a bear came and carried off an animal from the flock, I would go after it and fight it and rescue it from its mouth. And if it attacked me, I would seize it by the beard and strike it down and kill it. Your servant has killed both lion and bear; and that uncircumcised Philistine shall end up like one of them, for he has defied the ranks of the living God. The LORD,” David went on, “who saved me from lion and bear will also save me from that Philistine.” “Then go,” Saul said to David, “and may the LORD be with you!” Saul clothed David in his own garment; he placed a bronze helmet on his head and fastened a breastplate on him. David girded his sword over his garment. Then he tried to walk; but he was not used to it. And David said to Saul, “I cannot walk in these, for I am not used to them.” So David took them off. He took his stick, picked a few smooth stones from the wadi, put them in the pocket of his shepherd’s bag and, sling in hand, he went toward the Philistine. The Philistine, meanwhile, was coming closer to David, preceded by his shield-bearer. When the Philistine caught sight of David, he scorned him, for he was but a boy, ruddy and handsome. And the Philistine called out to David, “Am I a dog that you come against me with sticks?” The Philistine cursed David by his gods; and the Philistine said to David, “Come here, and I will give your flesh to the birds of the sky and the beasts of the field.” David replied to the Philistine, “You come against me with sword and spear and javelin; but I come against you in the name of the LORD of Hosts, the God of the ranks of Israel, whom you have defied. This very day the LORD will deliver you into my hands. I will kill you and cut off your head; and I will give the carcasses of the Philistine camp to the birds of the sky and the beasts of the earth. All the earth shall know that there is a God in Israel. And this whole assembly shall know that the LORD can give victory without sword or spear. For the battle is the LORD’s, and He will deliver you into our hands.” When the Philistine began to advance toward him again, David quickly ran up to the battle line to face the Philistine. David put his hand into the bag; he took out a stone and slung it. It struck the Philistine in the forehead; the stone sank into his forehead, and he fell face down on the ground. Thus David bested the Philistine with sling and stone; he struck him down and killed him. David had no sword; so David ran up and stood over the Philistine, grasped his sword and pulled it from its sheath; and with it he dispatched him and cut off his head. When the Philistines saw that their warrior was dead, they ran. The men of Israel and Judah rose up with a war cry and they pursued the Philistines all the way to Gai and up to the gates of Ekron; the Philistines fell mortally wounded along the road to Shaarim up to Gath and Ekron. Then the Israelites returned from chasing the Philistines and looted their camp. David took the head of the Philistine and brought it to Jerusalem; and he put his weapons in his own tent. When Saul saw David going out to assault the Philistine, he asked his army commander Abner, “Whose son is that boy, Abner?” And Abner replied, “By your life, Your Majesty, I do not know.” “Then find out whose son that young fellow is,” the king ordered. So when David returned after killing the Philistine, Abner took him and brought him to Saul, with the head of the Philistine still in his hand. Saul said to him, “Whose son are you, my boy?” And David answered, “The son of your servant Jesse the Bethlehemite.” When [David] finished speaking with Saul, Jonathan’s soul became bound up with the soul of David; Jonathan loved David as himself. Saul took him [into his service] that day and would not let him return to his father’s house.— Jonathan and David made a pact, because [Jonathan] loved him as himself. Jonathan took off the cloak and tunic he was wearing and gave them to David, together with his sword, bow, and belt. David went out [with the troops], and he was successful in every mission on which Saul sent him, and Saul put him in command of all the soldiers; this pleased all the troops and Saul’s courtiers as well. When the [troops] came home [and] David returned from killing the Philistine, the women of all the towns of Israel came out singing and dancing to greet King Saul with timbrels, shouting, and sistrums. The women sang as they danced, and they chanted: Saul has slain his thousands; David, his tens of thousands! Saul was much distressed and greatly vexed about the matter. For he said, “To David they have given tens of thousands, and to me they have given thousands. All that he lacks is the kingship!” From that day on Saul kept a jealous eye on David. The next day an evil spirit of God gripped Saul and he began to rave in the house, while David was playing [the lyre], as he did daily. Saul had a spear in his hand, and Saul threw the spear, thinking to pin David to the wall. But David eluded him twice. Saul was afraid of David, for the LORD was with him and had turned away from Saul. So Saul removed him from his presence and appointed him chief of a thousand, to march at the head of the troops. David was successful in all his undertakings, for the LORD was with him; and when Saul saw that he was successful, he dreaded him. All Israel and Judah loved David, for he marched at their head. Saul said to David, “Here is my older daughter, Merab; I will give her to you in marriage; in return, you be my warrior and fight the battles of the LORD.” Saul thought: “Let not my hand strike him; let the hand of the Philistines strike him.” David replied to Saul, “Who am I and what is my life—my father’s family in Israel—that I should become Your Majesty’s son-in-law?” But at the time that Merab, daughter of Saul, should have been given to David, she was given in marriage to Adriel the Meholathite. Now Michal daughter of Saul had fallen in love with David; and when this was reported to Saul, he was pleased. Saul thought: “I will give her to him, and she can serve as a snare for him, so that the Philistines may kill him.” So Saul said to David, “You can become my son-in-law even now through the second one.” And Saul instructed his courtiers to say to David privately, “The king is fond of you and all his courtiers like you. So why not become the king’s son-in-law?” When the king’s courtiers repeated these words to David, David replied, “Do you think that becoming the son-in-law of a king is a small matter, when I am but a poor man of no consequence?” Saul’s courtiers reported to him, “This is what David answered.” And Saul said, “Say this to David: ‘The king desires no other bride-price than the foreskins of a hundred Philistines, as vengeance on the king’s enemies.’”—Saul intended to bring about David’s death at the hands of the Philistines.— When his courtiers told this to David, David was pleased with the idea of becoming the king’s son-in-law. Before the time had expired, David went out with his men and killed two hundred Philistines; David brought their foreskins and they were counted out for the king, that he might become the king’s son-in-law. Saul then gave him his daughter Michal in marriage. When Saul realized that the LORD was with David and that Michal daughter of Saul loved him, Saul grew still more afraid of David; and Saul was David’s enemy ever after. The Philistine chiefs marched out [to battle]; and every time they marched out, David was more successful than all the other officers of Saul. His reputation soared. Saul urged his son Jonathan and all his courtiers to kill David. But Saul’s son Jonathan was very fond of David, and Jonathan told David, “My father Saul is bent on killing you. Be on your guard tomorrow morning; get to a secret place and remain in hiding. I will go out and stand next to my father in the field where you will be, and I will speak to my father about you. If I learn anything, I will tell you.” So Jonathan spoke well of David to his father Saul. He said to him, “Let not Your Majesty wrong his servant David, for he has not wronged you; indeed, all his actions have been very much to your advantage. He took his life in his hands and killed the Philistine, and the LORD wrought a great victory for all Israel. You saw it and rejoiced. Why then should you incur the guilt of shedding the blood of an innocent man, killing David without cause?” Saul heeded Jonathan’s plea, and Saul swore, “As the LORD lives, he shall not be put to death!” Jonathan called David, and Jonathan told him all this. Then Jonathan brought David to Saul, and he served him as before. Fighting broke out again. David went out and fought the Philistines. He inflicted a great defeat upon them and they fled before him. Then an evil spirit of the LORD came upon Saul while he was sitting in his house with his spear in his hand, and David was playing [the lyre]. Saul tried to pin David to the wall with the spear, but he eluded Saul, so that he drove the spear into the wall. David fled and got away. That night Saul sent messengers to David’s home to keep watch on him and to kill him in the morning. But David’s wife Michal told him, “Unless you run for your life tonight, you will be killed tomorrow.” Michal let David down from the window and he escaped and fled. Michal then took the household idol, laid it on the bed, and covered it with a cloth; and at its head she put a net of goat’s hair. Saul sent messengers to seize David; but she said, “He is sick.” Saul, however, sent back the messengers to see David for themselves. “Bring him up to me in the bed,” he ordered, “that he may be put to death.” When the messengers came, they found the household idol in the bed, with the net of goat’s hair at its head. Saul said to Michal, “Why did you play that trick on me and let my enemy get away safely?” “Because,” Michal answered Saul, “he said to me: ‘Help me get away or I’ll kill you.’” David made good his escape, and he came to Samuel at Ramah and told him all that Saul had done to him. He and Samuel went and stayed at Naioth. Saul was told that David was at Naioth in Ramah, and Saul sent messengers to seize David. They saw a band of prophets speaking in ecstasy, with Samuel standing by as their leader; and the spirit of God came upon Saul’s messengers and they too began to speak in ecstasy. When Saul was told about this, he sent other messengers; but they too spoke in ecstasy. Saul sent a third group of messengers; and they also spoke in ecstasy. So he himself went to Ramah. When he came to the great cistern at Secu, he asked, “Where are Samuel and David?” and was told that they were at Naioth in Ramah. He was on his way there, to Naioth in Ramah, when the spirit of God came upon him too; and he walked on, speaking in ecstasy, until he reached Naioth in Ramah. Then he too stripped off his clothes and he too spoke in ecstasy before Samuel; and he lay naked all that day and all night. That is why people say, “Is Saul too among the prophets?” David fled from Naioth in Ramah; he came to Jonathan and said, “What have I done, what is my crime and my guilt against your father, that he seeks my life?” He replied, “Heaven forbid! You shall not die. My father does not do anything, great or small, without disclosing it to me; why should my father conceal this matter from me? It cannot be!” David swore further, “Your father knows well that you are fond of me and has decided: Jonathan must not learn of this or he will be grieved. But, as the LORD lives and as you live, there is only a step between me and death.” Jonathan said to David, “Whatever you want, I will do it for you.” David said to Jonathan, “Tomorrow is the new moon, and I am to sit with the king at the meal. Instead, let me go and I will hide in the countryside until the third evening. If your father notes my absence, you say, ‘David asked my permission to run down to his home town, Bethlehem, for the whole family has its annual sacrifice there.’ If he says ‘Good,’ your servant is safe; but if his anger flares up, know that he is resolved to do [me] harm. Deal faithfully with your servant, since you have taken your servant into a covenant of the LORD with you. And if I am guilty, kill me yourself, but don’t make me go back to your father.” Jonathan replied, “Don’t talk like that! If I learn that my father has resolved to kill you, I will surely tell you about it.” David said to Jonathan, “Who will tell me if your father answers you harshly?” Jonathan said to David, “Let us go into the open”; and they both went out into the open. Then Jonathan said to David, “By the LORD, the God of Israel! I will sound out my father at this time tomorrow, [or] on the third day; and if [his response] is favorable for David, I will send a message to you at once and disclose it to you. But if my father intends to do you harm, may the LORD do thus to Jonathan and more if I do [not] disclose it to you and send you off to escape unharmed. May the LORD be with you, as He used to be with my father. Nor shall you fail to show me the LORD’s faithfulness, while I am alive; nor, when I am dead, shall you ever discontinue your faithfulness to my house—not even after the LORD has wiped out every one of David’s enemies from the face of the earth. Thus has Jonathan covenanted with the house of David; and may the LORD requite the enemies of David!” Jonathan, out of his love for David, adjured him again, for he loved him as himself. Jonathan said to him, “Tomorrow will be the new moon; and you will be missed when your seat remains vacant. So the day after tomorrow, go down all the way to the place where you hid the other time, and stay close to the Ezel stone. Now I will shoot three arrows to one side of it, as though I were shooting at a mark, and I will order the boy to go and find the arrows. If I call to the boy, ‘Hey! the arrows are on this side of you,’ be reassured and come, for you are safe and there is no danger—as the LORD lives! But if, instead, I call to the lad, ‘Hey! the arrows are beyond you,’ then leave, for the LORD has sent you away. As for the promise we made to each other, may the LORD be [witness] between you and me forever.” David hid in the field. The new moon came, and the king sat down to partake of the meal. When the king took his usual place on the seat by the wall, Jonathan rose and Abner sat down at Saul’s side; but David’s place remained vacant. That day, however, Saul said nothing. “It’s accidental,” he thought. “He must be unclean and not yet cleansed.” But on the day after the new moon, the second day, David’s place was vacant again. So Saul said to his son Jonathan, “Why didn’t the son of Jesse come to the meal yesterday or today?” Jonathan answered Saul, “David begged leave of me to go to Bethlehem. He said, ‘Please let me go, for we are going to have a family feast in our town and my brother has summoned me to it. Do me a favor, let me slip away to see my kinsmen.’ That is why he has not come to the king’s table.” Saul flew into a rage against Jonathan. “You son of a perverse, rebellious woman!” he shouted. “I know that you side with the son of Jesse—to your shame, and to the shame of your mother’s nakedness! For as long as the son of Jesse lives on earth, neither you nor your kingship will be secure. Now then, have him brought to me, for he is marked for death.” But Jonathan spoke up and said to his father, “Why should he be put to death? What has he done?” At that, Saul threw his spear at him to strike him down; and Jonathan realized that his father was determined to do away with David. Jonathan rose from the table in a rage. He ate no food on the second day of the new moon, because he was grieved about David, and because his father had humiliated him. In the morning, Jonathan went out into the open for the meeting with David, accompanied by a young boy. He said to the boy, “Run ahead and find the arrows that I shoot.” And as the boy ran, he shot the arrows past him. When the boy came to the place where the arrows shot by Jonathan had fallen, Jonathan called out to the boy, “Hey, the arrows are beyond you!” And Jonathan called after the boy, “Quick, hurry up. Don’t stop!” So Jonathan’s boy gathered the arrows and came back to his master.— The boy suspected nothing; only Jonathan and David knew the arrangement.— Jonathan handed the gear to his boy and told him, “Take these back to the town.” When the boy got there, David emerged from his concealment at the Negeb. He flung himself face down on the ground and bowed low three times. They kissed each other and wept together; David wept the longer. Jonathan said to David, “Go in peace! For we two have sworn to each other in the name of the LORD: ‘May the LORD be [witness] between you and me, and between your offspring and mine, forever!’” David then went his way, and Jonathan returned to the town. David went to the priest Ahimelech at Nob. Ahimelech came out in alarm to meet David, and he said to him, “Why are you alone, and no one with you?” David answered the priest Ahimelech, “The king has ordered me on a mission, and he said to me, ‘No one must know anything about the mission on which I am sending you and for which I have given you orders.’ So I have directed [my] young men to such and such a place. Now then, what have you got on hand? Any loaves of bread? Let me have them—or whatever is available.” The priest answered David, “I have no ordinary bread on hand; there is only consecrated bread—provided the young men have kept away from women.” In reply to the priest, David said, “I assure you that women have been kept from us, as always. Whenever I went on a mission, even if the journey was a common one, the vessels of the young men were consecrated; all the more then may consecrated food be put into their vessels today.” So the priest gave him consecrated bread, because there was none there except the bread of display, which had been removed from the presence of the LORD, to be replaced by warm bread as soon as it was taken away.— Now one of Saul’s officials was there that day, detained before the LORD; his name was Doeg the Edomite, Saul’s chief herdsman. David said to Ahimelech, “Haven’t you got a spear or sword on hand? I didn’t take my sword or any of my weapons with me, because the king’s mission was urgent.” The priest said, “There is the sword of Goliath the Philistine whom you slew in the valley of Elah; it is over there, wrapped in a cloth, behind the ephod. If you want to take that one, take it, for there is none here but that one.” David replied, “There is none like it; give it to me.” That day David continued on his flight from Saul and he came to King Achish of Gath. The courtiers of Achish said to him, “Why, that’s David, king of the land! That’s the one of whom they sing as they dance: Saul has slain his thousands; David, his tens of thousands.” These words worried David and he became very much afraid of King Achish of Gath. So he concealed his good sense from them; he feigned madness for their benefit. He scratched marks on the doors of the gate and let his saliva run down his beard. And Achish said to his courtiers, “You see the man is raving; why bring him to me? Do I lack madmen that you have brought this fellow to rave for me? Should this fellow enter my house?” David departed from there and escaped to the cave of Adullam; and when his brothers and all his father’s house heard, they joined him down there. Everyone who was in straits and everyone who was in debt and everyone who was desperate joined him, and he became their leader; there were about four hundred men with him. David went from there to Mizpeh of Moab, and he said to the king of Moab, “Let my father and mother come [and stay] with you, until I know what God will do for me.” So he led them to the king of Moab, and they stayed with him as long as David remained in the stronghold. But the prophet Gad said to David, “Do not stay in the stronghold; go at once to the territory of Judah.” So David left and went to the forest of Hereth. When Saul heard that David and the men with him had been located—Saul was then in Gibeah, sitting under the tamarisk tree on the height, spear in hand, with all his courtiers in attendance upon him— Saul said to the courtiers standing about him, “Listen, men of Benjamin! Will the son of Jesse give fields and vineyards to every one of you? And will he make all of you captains of thousands or captains of hundreds? Is that why all of you have conspired against me? For no one informs me when my own son makes a pact with the son of Jesse; no one is concerned for me and no one informs me when my own son has set my servant in ambush against me, as is now the case.” Doeg the Edomite, who was standing among the courtiers of Saul, spoke up: “I saw the son of Jesse come to Ahimelech son of Ahitub at Nob. He inquired of the LORD on his behalf and gave him provisions; he also gave him the sword of Goliath the Philistine.” Thereupon the king sent for the priest Ahimelech son of Ahitub and for all the priests belonging to his father’s house at Nob. They all came to the king, and Saul said, “Listen to me, son of Ahitub.” “Yes, my lord,” he replied. And Saul said to him, “Why have you and the son of Jesse conspired against me? You gave him food and a sword, and inquired of God for him—that he may rise in ambush against me, as is now the case.” Ahimelech replied to the king, “But who is there among all your courtiers as trusted as David, son-in-law of Your Majesty and obedient to your bidding, and esteemed in your household? This is the first time that I inquired of God for him; I have done no wrong. Let not Your Majesty find fault with his servant [or] with any of my father’s house; for your servant knew nothing whatever about all this.” But the king said, “You shall die, Ahimelech, you and all your father’s house.” And the king commanded the guards standing by, “Turn about and kill the priests of the LORD, for they are in league with David; they knew he was running away and they did not inform me.” But the king’s servants would not raise a hand to strike down the priests of the LORD. Thereupon the king said to Doeg, “You, Doeg, go and strike down the priests.” And Doeg the Edomite went and struck down the priests himself; that day, he killed eighty-five men who wore the linen ephod. He put Nob, the town of the priests, to the sword: men and women, children and infants, oxen, asses, and sheep—[all] to the sword. But one son of Ahimelech son of Ahitub escaped—his name was Abiathar—and he fled to David. When Abiathar told David that Saul had killed the priests of the LORD, David said to Abiathar, “I knew that day, when Doeg the Edomite was there, that he would tell Saul. I am to blame for all the deaths in your father’s house. Stay with me; do not be afraid; for whoever seeks your life must seek my life also. It will be my care to guard you.” David was told: “The Philistines are raiding Keilah and plundering the threshing floors.” David consulted the LORD, “Shall I go and attack those Philistines?” And the LORD said to David, “Go; attack the Philistines and you will save Keilah.” But David’s men said to him, “Look, we are afraid here in Judah, how much more if we go to Keilah against the forces of the Philistines!” So David consulted the LORD again, and the LORD answered him, “March down at once to Keilah, for I am going to deliver the Philistines into your hands.” David and his men went to Keilah and fought against the Philistines; he drove off their cattle and inflicted a severe defeat on them. Thus David saved the inhabitants of Keilah. When Abiathar son of Ahimelech fled to David at Keilah, he brought down an ephod with him. Saul was told that David had come to Keilah, and Saul thought, “God has delivered him into my hands, for he has shut himself in by entering a town with gates and bars.” Saul summoned all the troops for war, to go down to Keilah and besiege David and his men. When David learned that Saul was planning to harm him, he told the priest Abiathar to bring the ephod forward. And David said, “O LORD, God of Israel, Your servant has heard that Saul intends to come to Keilah and destroy the town because of me. Will the citizens of Keilah deliver me into his hands? Will Saul come down, as Your servant has heard? O LORD, God of Israel, tell Your servant!” And the LORD said, “He will.” David continued, “Will the citizens of Keilah deliver me and my men into Saul’s hands?” And the LORD answered, “They will.” So David and his men, about six hundred in number, left Keilah at once and moved about wherever they could. And when Saul was told that David had got away from Keilah, he did not set out. David was staying in the strongholds of the wilderness [of Judah]; he stayed in the hill country, in the wilderness of Ziph. Saul searched for him constantly, but God did not deliver him into his hands. David was once at Horesh in the wilderness of Ziph, when David learned that Saul had come out to seek his life. And Saul’s son Jonathan came to David at Horesh and encouraged him in [the name of] God. He said to him, “Do not be afraid: the hand of my father Saul will never touch you. You are going to be king over Israel and I shall be second to you; and even my father Saul knows this is so.” And the two of them entered into a pact before the LORD. David remained in Horesh, and Jonathan went home. Some Ziphites went up to Saul in Gibeah and said, “David is hiding among us in the strongholds of Horesh, at the hill of Hachilah south of Jeshimon. So if Your Majesty has the desire to come down, come down, and it will be our task to deliver him into Your Majesty’s hands.” And Saul replied, “May you be blessed of the LORD for the compassion you have shown me! Go now and prepare further. Look around and learn what places he sets foot on [and] who has seen him there, for I have been told he is a very cunning fellow. Look around and learn in which of all his hiding places he has been hiding, and return to me when you are certain. I will then go with you, and if he is in the region, I will search him out among all the clans of Judah.” They left at once for Ziph, ahead of Saul; David and his men were then in the wilderness of Maon, in the Arabah, to the south of Jeshimon. When Saul and his men came to search, David was told about it; and he went down to the rocky region and stayed in the wilderness of Maon. On hearing this, Saul pursued David in the wilderness of Maon. Saul was making his way along one side of a hill, and David and his men were on the other side of the hill. David was trying hard to elude Saul, and Saul and his men were trying to encircle David and his men and capture them, when a messenger came and told Saul, “Come quickly, for the Philistines have invaded the land.” Saul gave up his pursuit of David and went to meet the Philistines. That is why that place came to be called the Rock of Separation. David went from there and stayed in the wildernesses of En-gedi. When Saul returned from pursuing the Philistines, he was told that David was in the wilderness of En-gedi. So Saul took three thousand picked men from all Israel and went in search of David and his men in the direction of the rocks of the wild goats; and he came to the sheepfolds along the way. There was a cave there, and Saul went in to relieve himself. Now David and his men were sitting in the back of the cave. David’s men said to him, “This is the day of which the LORD said to you, ‘I will deliver your enemy into your hands; you can do with him as you please.’” David went and stealthily cut off the corner of Saul’s cloak. But afterward David reproached himself for cutting off the corner of Saul’s cloak. He said to his men, “The LORD forbid that I should do such a thing to my lord—the LORD’s anointed—that I should raise my hand against him; for he is the LORD’s anointed.” David rebuked his men and did not permit them to attack Saul. Saul left the cave and started on his way. Then David also went out of the cave and called after Saul, “My lord king!” Saul looked around and David bowed low in homage, with his face to the ground. And David said to Saul, “Why do you listen to the people who say, ‘David is out to do you harm?’ You can see for yourself now that the LORD delivered you into my hands in the cave today. And though I was urged to kill you, I showed you pity; for I said, ‘I will not raise a hand against my lord, since he is the LORD’s anointed.’ Please, sir, take a close look at the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you. You must see plainly that I have done nothing evil or rebellious, and I have never wronged you. Yet you are bent on taking my life. May the LORD judge between you and me! And may He take vengeance upon you for me, but my hand will never touch you. As the ancient proverb has it: ‘Wicked deeds come from wicked men!’ My hand will never touch you. Against whom has the king of Israel come out? Whom are you pursuing? A dead dog? A single flea? May the LORD be arbiter and may He judge between you and me! May He take note and uphold my cause, and vindicate me against you.” When David finished saying these things to Saul, Saul said, “Is that your voice, my son David?” And Saul broke down and wept. He said to David, “You are right, not I; for you have treated me generously, but I have treated you badly. Yes, you have just revealed how generously you treated me, for the LORD delivered me into your hands and you did not kill me. If a man meets his enemy, does he let him go his way unharmed? Surely, the LORD will reward you generously for what you have done for me this day. I know now that you will become king, and that the kingship over Israel will remain in your hands. So swear to me by the LORD that you will not destroy my descendants or wipe out my name from my father’s house.” David swore to Saul, Saul went home, and David and his men went up to the strongholds. Samuel died, and all Israel gathered and made lament for him; and they buried him in Ramah, his home. David went down to the wilderness of Paran. There was a man in Maon whose possessions were in Carmel. The man was very wealthy; he owned three thousand sheep and a thousand goats. At the time, he was shearing his sheep in Carmel. The man’s name was Nabal, and his wife’s name was Abigail. The woman was intelligent and beautiful, but the man, a Calebite, was a hard man and an evildoer. David was in the wilderness when he heard that Nabal was shearing his sheep. David dispatched ten young men, and David instructed the young men, “Go up to Carmel. When you come to Nabal, greet him in my name. Say as follows: ‘To life! Greetings to you and to your household and to all that is yours! I hear that you are now doing your shearing. As you know, your shepherds have been with us; we did not harm them, and nothing of theirs was missing all the time they were in Carmel. Ask your young men and they will tell you. So receive these young men graciously, for we have come on a festive occasion. Please give your servants and your son David whatever you can.’” David’s young men went and delivered this message to Nabal in the name of David. When they stopped speaking, Nabal answered David’s servants, “Who is David? Who is the son of Jesse? There are many slaves nowadays who run away from their masters. Should I then take my bread and my water, and the meat that I slaughtered for my own shearers, and give them to men who come from I don’t know where?” Thereupon David’s young men retraced their steps; and when they got back, they told him all this. And David said to his men, “Gird on your swords.” Each girded on his sword; David too girded on his sword. About four hundred men went up after David, while two hundred remained with the baggage. One of [Nabal’s] young men told Abigail, Nabal’s wife, that David had sent messengers from the wilderness to greet their master, and that he had spurned them. “But the men had been very friendly to us; we were not harmed, nor did we miss anything all the time that we went about with them while we were in the open. They were a wall about us both by night and by day all the time that we were with them tending the flocks. So consider carefully what you should do, for harm threatens our master and all his household; he is such a nasty fellow that no one can speak to him.” Abigail quickly got together two hundred loaves of bread, two jars of wine, five dressed sheep, five seahs of parched corn, one hundred cakes of raisin, and two hundred cakes of pressed figs. She loaded them on asses, and she told her young men, “Go on ahead of me, and I’ll follow you”; but she did not tell her husband Nabal. She was riding on the ass and going down a trail on the hill, when David and his men appeared, coming down toward her; and she met them.— Now David had been saying, “It was all for nothing that I protected that fellow’s possessions in the wilderness, and that nothing he owned is missing. He has paid me back evil for good. May God do thus and more to the enemies of David if, by the light of morning, I leave a single male of his.”— When Abigail saw David, she quickly dismounted from the ass and threw herself face down before David, bowing to the ground. Prostrate at his feet, she pleaded, “Let the blame be mine, my lord, but let your handmaid speak to you; hear your maid’s plea. Please, my lord, pay no attention to that wretched fellow Nabal. For he is just what his name says: His name means ‘boor’ and he is a boor. “Your handmaid did not see the young men whom my lord sent. I swear, my lord, as the LORD lives and as you live—the LORD who has kept you from seeking redress by blood with your own hands—let your enemies and all who would harm my lord fare like Nabal! Here is the present which your maidservant has brought to my lord; let it be given to the young men who are the followers of my lord. Please pardon your maid’s boldness. For the LORD will grant my lord an enduring house, because my lord is fighting the battles of the LORD, and no wrong is ever to be found in you. And if anyone sets out to pursue you and seek your life, the life of my lord will be bound up in the bundle of life in the care of the LORD; but He will fling away the lives of your enemies as from the hollow of a sling. And when the LORD has accomplished for my lord all the good He has promised you, and has appointed you ruler of Israel, do not let this be a cause of stumbling and of faltering courage to my lord that you have shed blood needlessly and that my lord sought redress with his own hands. And when the LORD has prospered my lord, remember your maid.” David said to Abigail, “Praised be the LORD, the God of Israel, who sent you this day to meet me! And blessed be your prudence, and blessed be you yourself for restraining me from seeking redress in blood by my own hands. For as sure as the LORD, the God of Israel, lives—who has kept me from harming you—had you not come quickly to meet me, not a single male of Nabal’s line would have been left by daybreak.” David then accepted from her what she had brought him, and he said to her, “Go up to your home safely. See, I have heeded your plea and respected your wish.” When Abigail came home to Nabal, he was having a feast in his house, a feast fit for a king; Nabal was in a merry mood and very drunk, so she did not tell him anything at all until daybreak. The next morning, when Nabal had slept off the wine, his wife told him everything that had happened; and his courage died within him, and he became like a stone. About ten days later the LORD struck Nabal and he died. When David heard that Nabal was dead, he said, “Praised be the LORD who championed my cause against the insults of Nabal and held back His servant from wrongdoing; the LORD has brought Nabal’s wrongdoing down on his own head.” David sent messengers to propose marriage to Abigail, to take her as his wife. When David’s servants came to Abigail at Carmel and told her that David had sent them to her to make her his wife, she immediately bowed low with her face to the ground and said, “Your handmaid is ready to be your maidservant, to wash the feet of my lord’s servants.” Then Abigail rose quickly and mounted an ass, and with five of her maids in attendance she followed David’s messengers; and she became his wife. Now David had taken Ahinoam of Jezreel; so both of them became his wives. Saul had given his daughter Michal, David’s wife, to Palti son of Laish from Gallim.
מַשְׂכִּ֗יל לְאָ֫סָ֥ף לָמָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָנֶ֑צַח יֶעְשַׁ֥ן אַ֝פְּךָ֗ בְּצֹ֣אן מַרְעִיתֶֽךָ׃ זְכֹ֤ר עֲדָתְךָ֨ ׀ קָ֘נִ֤יתָ קֶּ֗דֶם גָּ֭אַלְתָּ שֵׁ֣בֶט נַחֲלָתֶ֑ךָ הַר־צִ֝יּ֗וֹן זֶ֤ה ׀ שָׁכַ֬נְתָּ בּֽוֹ׃ הָרִ֣ימָה פְ֭עָמֶיךָ לְמַשֻּׁא֣וֹת נֶ֑צַח כָּל־הֵרַ֖ע אוֹיֵ֣ב בַּקֹּֽדֶשׁ׃ שָׁאֲג֣וּ צֹ֭רְרֶיךָ בְּקֶ֣רֶב מוֹעֲדֶ֑ךָ שָׂ֖מוּ אוֹתֹתָ֣ם אֹתֽוֹת׃ יִ֭וָּדַע כְּמֵבִ֣יא לְמָ֑עְלָה בִּֽסֲבָךְ־עֵ֝֗ץ קַרְדֻּמּֽוֹת׃ ועת [וְ֭עַתָּה] פִּתּוּחֶ֣יהָ יָּ֑חַד בְּכַשִּׁ֥יל וְ֝כֵֽילַפֹּ֗ת יַהֲלֹמֽוּן׃ שִׁלְח֣וּ בָ֭אֵשׁ מִקְדָּשֶׁ֑ךָ לָ֝אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽךָ׃ אָמְר֣וּ בְ֭לִבָּם נִינָ֣ם יָ֑חַד שָׂרְפ֖וּ כָל־מוֹעֲדֵי־אֵ֣ל בָּאָֽרֶץ׃ אֽוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ע֥וֹד נָבִ֑יא וְלֹֽא־אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־מָֽה׃ עַד־מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְךָ֣ לָנֶֽצַח׃ לָ֤מָּה תָשִׁ֣יב יָ֭דְךָ וִֽימִינֶ֑ךָ מִקֶּ֖רֶב חוקך [חֵֽיקְךָ֣] כַלֵּֽה׃ וֵ֭אלֹהִים מַלְכִּ֣י מִקֶּ֑דֶם פֹּעֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ׃ אַתָּ֤ה פוֹרַ֣רְתָּ בְעָזְּךָ֣ יָ֑ם שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם׃ אַתָּ֣ה רִ֭צַּצְתָּ רָאשֵׁ֣י לִוְיָתָ֑ן תִּתְּנֶ֥נּוּ מַ֝אֲכָ֗ל לְעָ֣ם לְצִיִּֽים׃ אַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַהֲר֥וֹת אֵיתָֽן׃ לְךָ֣ י֭וֹם אַף־לְךָ֥ לָ֑יְלָה אַתָּ֥ה הֲ֝כִינ֗וֹתָ מָא֥וֹר וָשָֽׁמֶשׁ׃ אַתָּ֣ה הִ֭צַּבְתָּ כָּל־גְּבוּל֣וֹת אָ֑רֶץ קַ֥יִץ וָ֝חֹ֗רֶף אַתָּ֥ה יְצַרְתָּם׃ זְכָר־זֹ֗את א֭וֹיֵב חֵרֵ֣ף ׀ יְהוָ֑ה וְעַ֥ם נָ֝בָ֗ל נִֽאֲצ֥וּ שְׁמֶֽךָ׃ אַל־תִּתֵּ֣ן לְ֭חַיַּת נֶ֣פֶשׁ תּוֹרֶ֑ךָ חַיַּ֥ת עֲ֝נִיֶּ֗יךָ אַל־תִּשְׁכַּ֥ח לָנֶֽצַח׃ הַבֵּ֥ט לַבְּרִ֑ית כִּ֥י מָלְא֥וּ מַחֲשַׁכֵּי־אֶ֝֗רֶץ נְא֣וֹת חָמָֽס׃ אַל־יָשֹׁ֣ב דַּ֣ךְ נִכְלָ֑ם עָנִ֥י וְ֝אֶבְי֗וֹן יְֽהַלְל֥וּ שְׁמֶֽךָ׃ קוּמָ֣ה אֱ֭לֹהִים רִיבָ֣ה רִיבֶ֑ךָ זְכֹ֥ר חֶרְפָּתְךָ֥ מִנִּי־נָ֝בָ֗ל כָּל־הַיּֽוֹם׃ אַל־תִּ֭שְׁכַּח ק֣וֹל צֹרְרֶ֑יךָ שְׁא֥וֹן קָ֝מֶ֗יךָ עֹלֶ֥ה תָמִֽיד׃ לַמְנַצֵּ֥חַ אַל־תַּשְׁחֵ֑ת מִזְמ֖וֹר לְאָסָ֣ף שִֽׁיר׃ ה֘וֹדִ֤ינוּ לְּךָ֨ ׀ אֱ‍ֽלֹהִ֗ים ה֭וֹדִינוּ וְקָר֣וֹב שְׁמֶ֑ךָ סִ֝פְּר֗וּ נִפְלְאוֹתֶֽיךָ׃ כִּ֭י אֶקַּ֣ח מוֹעֵ֑ד אֲ֝נִ֗י מֵישָׁרִ֥ים אֶשְׁפֹּֽט׃ נְֽמֹגִ֗ים אֶ֥רֶץ וְכָל־יֹשְׁבֶ֑יהָ אָנֹכִ֨י תִכַּ֖נְתִּי עַמּוּדֶ֣יהָ סֶּֽלָה׃ אָמַ֣רְתִּי לַֽ֭הוֹלְלִים אַל־תָּהֹ֑לּוּ וְ֝לָרְשָׁעִ֗ים אַל־תָּרִ֥ימוּ קָֽרֶן׃ אַל־תָּרִ֣ימוּ לַמָּר֣וֹם קַרְנְכֶ֑ם תְּדַבְּר֖וּ בְצַוָּ֣אר עָתָֽק׃ כִּ֤י לֹ֣א מִ֭מּוֹצָא וּמִֽמַּעֲרָ֑ב וְ֝לֹ֗א מִמִּדְבַּ֥ר הָרִֽים׃ כִּֽי־אֱלֹהִ֥ים שֹׁפֵ֑ט זֶ֥ה יַ֝שְׁפִּ֗יל וְזֶ֣ה יָרִֽים׃ כִּ֤י כ֪וֹס בְּֽיַד־יְהוָ֡ה וְיַ֤יִן חָמַ֨ר ׀ מָ֥לֵא מֶסֶךְ֮ וַיַּגֵּ֪ר מִ֫זֶּ֥ה אַךְ־שְׁ֭מָרֶיהָ יִמְצ֣וּ יִשְׁתּ֑וּ כֹּ֝֗ל רִשְׁעֵי־אָֽרֶץ׃ וַ֭אֲנִי אַגִּ֣יד לְעֹלָ֑ם אֲ֝זַמְּרָ֗ה לֵאלֹהֵ֥י יַעֲקֹֽב׃ וְכָל־קַרְנֵ֣י רְשָׁעִ֣ים אֲגַדֵּ֑עַ תְּ֝רוֹמַ֗מְנָה קַֽרְנ֥וֹת צַדִּֽיק׃ לַמְנַצֵּ֥חַ בִּנְגִינֹ֑ת מִזְמ֖וֹר לְאָסָ֣ף שִֽׁיר׃ נוֹדָ֣ע בִּֽיהוּדָ֣ה אֱלֹהִ֑ים בְּ֝יִשְׂרָאֵ֗ל גָּד֥וֹל שְׁמֽוֹ׃ וַיְהִ֣י בְשָׁלֵ֣ם סֻכּ֑וֹ וּמְע֖וֹנָת֣וֹ בְצִיּֽוֹן׃ שָׁ֭מָּה שִׁבַּ֣ר רִשְׁפֵי־קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃ נָ֭אוֹר אַתָּ֥ה אַדִּ֗יר מֵֽהַרְרֵי־טָֽרֶף׃ אֶשְׁתּוֹלְל֨וּ ׀ אַבִּ֣ירֵי לֵ֭ב נָמ֣וּ שְׁנָתָ֑ם וְלֹא־מָצְא֖וּ כָל־אַנְשֵׁי־חַ֣יִל יְדֵיהֶֽם׃ מִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃ אַתָּ֤ה ׀ נ֥וֹרָא אַ֗תָּה וּמִֽי־יַעֲמֹ֥ד לְפָנֶ֗יךָ מֵאָ֥ז אַפֶּֽךָ׃ מִ֭שָּׁמַיִם הִשְׁמַ֣עְתָּ דִּ֑ין אֶ֖רֶץ יָֽרְאָ֣ה וְשָׁקָֽטָה׃ בְּקוּם־לַמִּשְׁפָּ֥ט אֱלֹהִ֑ים לְהוֹשִׁ֖יעַ כָּל־עַנְוֵי־אֶ֣רֶץ סֶֽלָה׃ כִּֽי־חֲמַ֣ת אָדָ֣ם תּוֹדֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃ נִֽדֲר֣וּ וְשַׁלְּמוּ֮ לַיהוָ֪ה אֱ‍ֽלֹהֵ֫יכֶ֥ם כָּל־סְבִיבָ֑יו יוֹבִ֥ילוּ שַׁ֝֗י לַמּוֹרָֽא׃ יִ֭בְצֹר ר֣וּחַ נְגִידִ֑ים נ֝וֹרָ֗א לְמַלְכֵי־אָֽרֶץ׃ לַמְנַצֵּ֥חַ עַֽל־ידיתון [יְדוּת֗וּן] לְאָסָ֥ף מִזְמֽוֹר׃ קוֹלִ֣י אֶל־אֱלֹהִ֣ים וְאֶצְעָ֑קָה קוֹלִ֥י אֶל־אֱ֝לֹהִ֗ים וְהַאֲזִ֥ין אֵלָֽי׃ בְּי֥וֹם צָרָתִי֮ אֲדֹנָ֪י דָּ֫רָ֥שְׁתִּי יָדִ֤י ׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי׃ אֶזְכְּרָ֣ה אֱלֹהִ֣ים וְאֶֽהֱמָיָ֑ה אָשִׂ֓יחָה ׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה׃ אָ֭חַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִ֝פְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר׃ חִשַּׁ֣בְתִּי יָמִ֣ים מִקֶּ֑דֶם שְׁ֝נ֗וֹת עוֹלָמִֽים׃ אֶֽזְכְּרָ֥ה נְגִינָתִ֗י בַּ֫לָּ֥יְלָה עִם־לְבָבִ֥י אָשִׂ֑יחָה וַיְחַפֵּ֥שׂ רוּחִֽי׃ הַֽ֭לְעוֹלָמִים יִזְנַ֥ח ׀ אֲדֹנָ֑י וְלֹֽא־יֹסִ֖יף לִרְצ֣וֹת עֽוֹד׃ הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃ הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃ וָ֭אֹמַר חַלּ֣וֹתִי הִ֑יא שְׁ֝נ֗וֹת יְמִ֣ין עֶלְיֽוֹן׃ אזכיר [אֶזְכּ֥וֹר] מַֽעַלְלֵי־יָ֑הּ כִּֽי־אֶזְכְּרָ֖ה מִקֶּ֣דֶם פִּלְאֶֽךָ׃ וְהָגִ֥יתִי בְכָל־פָּעֳלֶ֑ךָ וּֽבַעֲלִ֖ילוֹתֶ֣יךָ אָשִֽׂיחָה׃ אֱ֭לֹהִים בַּקֹּ֣דֶשׁ דַּרְכֶּ֑ךָ מִי־אֵ֥ל גָּ֝ד֗וֹל כֵּֽאלֹהִֽים׃ אַתָּ֣ה הָ֭אֵל עֹ֣שֵׂה פֶ֑לֶא הוֹדַ֖עְתָּ בָעַמִּ֣ים עֻזֶּֽךָ׃ גָּאַ֣לְתָּ בִּזְר֣וֹעַ עַמֶּ֑ךָ בְּנֵי־יַעֲקֹ֖ב וְיוֹסֵ֣ף סֶֽלָה׃ רָ֘א֤וּךָ מַּ֨יִם ׀ אֱ‍ֽלֹהִ֗ים רָא֣וּךָ מַּ֣יִם יָחִ֑ילוּ אַ֝֗ף יִרְגְּז֥וּ תְהֹמֽוֹת׃ זֹ֤רְמוּ מַ֨יִם ׀ עָב֗וֹת ק֭וֹל נָתְנ֣וּ שְׁחָקִ֑ים אַף־חֲ֝צָצֶ֗יךָ יִתְהַלָּֽכוּ׃ ק֤וֹל רַעַמְךָ֨ ׀ בַּגַּלְגַּ֗ל הֵאִ֣ירוּ בְרָקִ֣ים תֵּבֵ֑ל רָגְזָ֖ה וַתִּרְעַ֣שׁ הָאָֽרֶץ׃ בַּיָּ֤ם דַּרְכֶּ֗ךָ ושביליך [וּֽ֭שְׁבִֽילְךָ] בְּמַ֣יִם רַבִּ֑ים וְ֝עִקְּבוֹתֶ֗יךָ לֹ֣א נֹדָֽעוּ׃ נָחִ֣יתָ כַצֹּ֣אן עַמֶּ֑ךָ בְּֽיַד־מֹשֶׁ֥ה וְאַהֲרֹֽן׃ מַשְׂכִּ֗יל לְאָ֫סָ֥ף הַאֲזִ֣ינָה עַ֭מִּי תּוֹרָתִ֑י הַטּ֥וּ אָ֝זְנְכֶ֗ם לְאִמְרֵי־פִֽי׃ אֶפְתְּחָ֣ה בְמָשָׁ֣ל פִּ֑י אַבִּ֥יעָה חִ֝יד֗וֹת מִנִּי־קֶֽדֶם׃ אֲשֶׁ֣ר שָׁ֭מַעְנוּ וַנֵּדָעֵ֑ם וַ֝אֲבוֹתֵ֗ינוּ סִפְּרוּ־לָֽנוּ׃ לֹ֤א נְכַחֵ֨ד ׀ מִבְּנֵיהֶ֗ם לְד֥וֹר אַחֲר֗וֹן מְֽ֭סַפְּרִים תְּהִלּ֣וֹת יְהוָ֑ה וֶעֱזוּז֥וֹ וְ֝נִפְלְאוֹתָ֗יו אֲשֶׁ֣ר עָשָֽׂה׃ וַיָּ֤קֶם עֵד֨וּת ׀ בְּֽיַעֲקֹ֗ב וְתוֹרָה֮ שָׂ֤ם בְּיִשְׂרָ֫אֵ֥ל אֲשֶׁ֣ר צִ֭וָּה אֶת־אֲבוֹתֵ֑ינוּ לְ֝הוֹדִיעָ֗ם לִבְנֵיהֶֽם׃ לְמַ֤עַן יֵדְע֨וּ ׀ דּ֣וֹר אַ֭חֲרוֹן בָּנִ֣ים יִוָּלֵ֑דוּ יָ֝קֻ֗מוּ וִֽיסַפְּר֥וּ לִבְנֵיהֶֽם׃ וְיָשִׂ֥ימוּ בֵֽאלֹהִ֗ים כִּ֫סְלָ֥ם וְלֹ֣א יִ֭שְׁכְּחוּ מַֽעַלְלֵי־אֵ֑ל וּמִצְוֺתָ֥יו יִנְצֹֽרוּ׃ וְלֹ֤א יִהְי֨וּ ׀ כַּאֲבוֹתָ֗ם דּוֹר֮ סוֹרֵ֪ר וּמֹ֫רֶ֥ה דּ֭וֹר לֹא־הֵכִ֣ין לִבּ֑וֹ וְלֹא־נֶאֶמְנָ֖ה אֶת־אֵ֣ל רוּחֽוֹ׃ בְּֽנֵי־אֶפְרַ֗יִם נוֹשְׁקֵ֥י רוֹמֵי־קָ֑שֶׁת הָ֝פְכ֗וּ בְּי֣וֹם קְרָֽב׃ לֹ֣א שָׁ֭מְרוּ בְּרִ֣ית אֱלֹהִ֑ים וּ֝בְתוֹרָת֗וֹ מֵאֲנ֥וּ לָלֶֽכֶת׃ וַיִּשְׁכְּח֥וּ עֲלִילוֹתָ֑יו וְ֝נִפְלְאוֹתָ֗יו אֲשֶׁ֣ר הֶרְאָֽם׃ נֶ֣גֶד אֲ֭בוֹתָם עָ֣שָׂה פֶ֑לֶא בְּאֶ֖רֶץ מִצְרַ֣יִם שְׂדֵה־צֹֽעַן׃ בָּ֣קַע יָ֭ם וַיַּֽעֲבִירֵ֑ם וַֽיַּצֶּב־מַ֥יִם כְּמוֹ־נֵֽד׃ וַיַּנְחֵ֣ם בֶּעָנָ֣ן יוֹמָ֑ם וְכָל־הַ֝לַּ֗יְלָה בְּא֣וֹר אֵֽשׁ׃ יְבַקַּ֣ע צֻ֭רִים בַּמִּדְבָּ֑ר וַ֝יַּ֗שְׁקְ כִּתְהֹמ֥וֹת רַבָּֽה׃ וַיּוֹצִ֣א נוֹזְלִ֣ים מִסָּ֑לַע וַיּ֖וֹרֶד כַּנְּהָר֣וֹת מָֽיִם׃ וַיּוֹסִ֣יפוּ ע֭וֹד לַחֲטֹא־ל֑וֹ לַֽמְר֥וֹת עֶ֝לְי֗וֹן בַּצִּיָּֽה׃ וַיְנַסּוּ־אֵ֥ל בִּלְבָבָ֑ם לִֽשְׁאָל־אֹ֥כֶל לְנַפְשָֽׁם׃ וַֽיְדַבְּר֗וּ בֵּֽאלֹ֫הִ֥ים אָ֭מְרוּ הֲי֣וּכַל אֵ֑ל לַעֲרֹ֥ךְ שֻׁ֝לְחָ֗ן בַּמִּדְבָּֽר׃ הֵ֤ן הִכָּה־צ֨וּר ׀ וַיָּז֣וּבוּ מַיִם֮ וּנְחָלִ֪ים יִ֫שְׁטֹ֥פוּ הֲגַם־לֶ֭חֶם י֣וּכַל תֵּ֑ת אִם־יָכִ֖ין שְׁאֵ֣ר לְעַמּֽוֹ׃ לָכֵ֤ן ׀ שָׁמַ֥ע יְהוָ֗ה וַֽיִּתְעַבָּ֥ר וְ֭אֵשׁ נִשְּׂקָ֣ה בְיַעֲקֹ֑ב וְגַם־אַ֝֗ף עָלָ֥ה בְיִשְׂרָאֵֽל׃ כִּ֤י לֹ֣א הֶ֭אֱמִינוּ בֵּאלֹהִ֑ים וְלֹ֥א בָ֝טְח֗וּ בִּֽישׁוּעָתֽוֹ׃ וַיְצַ֣ו שְׁחָקִ֣ים מִמָּ֑עַל וְדַלְתֵ֖י שָׁמַ֣יִם פָּתָֽח׃ וַיַּמְטֵ֬ר עֲלֵיהֶ֣ם מָ֣ן לֶאֱכֹ֑ל וּדְגַן־שָׁ֝מַ֗יִם נָ֣תַן לָֽמוֹ׃ לֶ֣חֶם אַ֭בִּירִים אָ֣כַל אִ֑ישׁ צֵידָ֬ה שָׁלַ֖ח לָהֶ֣ם לָשֹֽׂבַע׃ יַסַּ֣ע קָ֭דִים בַּשָּׁמָ֑יִם וַיְנַהֵ֖ג בְּעֻזּ֣וֹ תֵימָֽן׃ וַיַּמְטֵ֬ר עֲלֵיהֶ֣ם כֶּעָפָ֣ר שְׁאֵ֑ר וּֽכְח֥וֹל יַ֝מִּ֗ים ע֣וֹף כָּנָֽף׃ וַ֭יַּפֵּל בְּקֶ֣רֶב מַחֲנֵ֑הוּ סָ֝בִ֗יב לְמִשְׁכְּנֹתָֽיו׃ וַיֹּאכְל֣וּ וַיִּשְׂבְּע֣וּ מְאֹ֑ד וְ֝תַֽאֲוָתָ֗ם יָבִ֥א לָהֶֽם׃ לֹא־זָר֥וּ מִתַּאֲוָתָ֑ם ע֝֗וֹד אָכְלָ֥ם בְּפִיהֶֽם׃ וְאַ֤ף אֱלֹהִ֨ים ׀ עָ֘לָ֤ה בָהֶ֗ם וַֽ֭יַּהֲרֹג בְּמִשְׁמַנֵּיהֶ֑ם וּבַחוּרֵ֖י יִשְׂרָאֵ֣ל הִכְרִֽיעַ׃ בְּכָל־זֹ֭את חָֽטְאוּ־ע֑וֹד וְלֹֽא־הֶ֝אֱמִ֗ינוּ בְּנִפְלְאוֹתָֽיו׃ וַיְכַל־בַּהֶ֥בֶל יְמֵיהֶ֑ם וּ֝שְׁנוֹתָ֗ם בַּבֶּהָלָֽה׃ אִם־הֲרָגָ֥ם וּדְרָשׁ֑וּהוּ וְ֝שָׁ֗בוּ וְשִֽׁחֲרוּ־אֵֽל׃ וַֽ֭יִּזְכְּרוּ כִּֽי־אֱלֹהִ֣ים צוּרָ֑ם וְאֵ֥ל עֶ֝לְיוֹן גֹּאֲלָֽם׃ וַיְפַתּ֥וּהוּ בְּפִיהֶ֑ם וּ֝בִלְשׁוֹנָ֗ם יְכַזְּבוּ־לֽוֹ׃ וְ֭לִבָּם לֹא־נָכ֣וֹן עִמּ֑וֹ וְלֹ֥א נֶ֝אֶמְנ֗וּ בִּבְרִיתֽוֹ׃ וְה֤וּא רַח֨וּם ׀ יְכַפֵּ֥ר עָוֺן֮ וְֽלֹא־יַ֫שְׁחִ֥ית וְ֭הִרְבָּה לְהָשִׁ֣יב אַפּ֑וֹ וְלֹֽא־יָ֝עִיר כָּל־חֲמָתֽוֹ׃ וַ֭יִּזְכֹּר כִּי־בָשָׂ֣ר הֵ֑מָּה ר֥וּחַ ה֝וֹלֵ֗ךְ וְלֹ֣א יָשֽׁוּב׃ כַּ֭מָּה יַמְר֣וּהוּ בַמִּדְבָּ֑ר יַ֝עֲצִיב֗וּהוּ בִּֽישִׁימֽוֹן׃ וַיָּשׁ֣וּבוּ וַיְנַסּ֣וּ אֵ֑ל וּקְד֖וֹשׁ יִשְׂרָאֵ֣ל הִתְווּ׃ לֹא־זָכְר֥וּ אֶת־יָד֑וֹ י֝֗וֹם אֲ‍ֽשֶׁר־פָּדָ֥ם מִנִּי־צָֽר׃ אֲשֶׁר־שָׂ֣ם בְּ֭מִצְרַיִם אֹֽתוֹתָ֑יו וּ֝מוֹפְתָ֗יו בִּשְׂדֵה־צֹֽעַן׃ וַיַּהֲפֹ֣ךְ לְ֭דָם יְאֹרֵיהֶ֑ם וְ֝נֹזְלֵיהֶ֗ם בַּל־יִשְׁתָּיֽוּן׃ יְשַׁלַּ֬ח בָּהֶ֣ם עָ֭רֹב וַיֹּאכְלֵ֑ם וּ֝צְפַרְדֵּ֗עַ וַתַּשְׁחִיתֵֽם׃ וַיִּתֵּ֣ן לֶחָסִ֣יל יְבוּלָ֑ם וִֽ֝יגִיעָ֗ם לָאַרְבֶּֽה׃ יַהֲרֹ֣ג בַּבָּרָ֣ד גַּפְנָ֑ם וְ֝שִׁקְמוֹתָ֗ם בַּֽחֲנָמַֽל׃ וַיַּסְגֵּ֣ר לַבָּרָ֣ד בְּעִירָ֑ם וּ֝מִקְנֵיהֶ֗ם לָרְשָׁפִֽים׃ יְשַׁלַּח־בָּ֨ם ׀ חֲר֬וֹן אַפּ֗וֹ עֶבְרָ֣ה וָזַ֣עַם וְצָרָ֑ה מִ֝שְׁלַ֗חַת מַלְאֲכֵ֥י רָעִֽים׃ יְפַלֵּ֥ס נָתִ֗יב לְאַ֫פּ֥וֹ לֹא־חָשַׂ֣ךְ מִמָּ֣וֶת נַפְשָׁ֑ם וְ֝חַיָּתָ֗ם לַדֶּ֥בֶר הִסְגִּֽיר׃ וַיַּ֣ךְ כָּל־בְּכ֣וֹר בְּמִצְרָ֑יִם רֵאשִׁ֥ית א֝וֹנִ֗ים בְּאָהֳלֵי־חָֽם׃ וַיַּסַּ֣ע כַּצֹּ֣אן עַמּ֑וֹ וַֽיְנַהֲגֵ֥ם כַּ֝עֵ֗דֶר בַּמִּדְבָּֽר׃ וַיַּנְחֵ֣ם לָ֭בֶטַח וְלֹ֣א פָחָ֑דוּ וְאֶת־א֝וֹיְבֵיהֶ֗ם כִּסָּ֥ה הַיָּֽם׃ וַ֭יְבִיאֵם אֶל־גְּב֣וּל קָדְשׁ֑וֹ הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֽוֹ׃ וַיְגָ֤רֶשׁ מִפְּנֵיהֶ֨ם ׀ גּוֹיִ֗ם וַֽ֭יַּפִּילֵם בְּחֶ֣בֶל נַחֲלָ֑ה וַיַּשְׁכֵּ֥ן בְּ֝אָהֳלֵיהֶ֗ם שִׁבְטֵ֥י יִשְׂרָאֵֽל׃ וַיְנַסּ֣וּ וַ֭יַּמְרוּ אֶת־אֱלֹהִ֣ים עֶלְי֑וֹן וְ֝עֵדוֹתָ֗יו לֹ֣א שָׁמָֽרוּ׃ וַיִּסֹּ֣גוּ וַֽ֭יִּבְגְּדוּ כַּאֲבוֹתָ֑ם נֶ֝הְפְּכ֗וּ כְּקֶ֣שֶׁת רְמִיָּֽה׃ וַיַּכְעִיס֥וּהוּ בְּבָמוֹתָ֑ם וּ֝בִפְסִילֵיהֶ֗ם יַקְנִיאֽוּהוּ׃ שָׁמַ֣ע אֱ֭לֹהִים וַֽיִּתְעַבָּ֑ר וַיִּמְאַ֥ס מְ֝אֹ֗ד בְּיִשְׂרָאֵֽל׃ וַ֭יִּטֹּשׁ מִשְׁכַּ֣ן שִׁל֑וֹ אֹ֝֗הֶל שִׁכֵּ֥ן בָּאָדָֽם׃ וַיִּתֵּ֣ן לַשְּׁבִ֣י עֻזּ֑וֹ וְֽתִפְאַרְתּ֥וֹ בְיַד־צָֽר׃ וַיַּסְגֵּ֣ר לַחֶ֣רֶב עַמּ֑וֹ וּ֝בְנַחֲלָת֗וֹ הִתְעַבָּֽר׃ בַּחוּרָ֥יו אָֽכְלָה־אֵ֑שׁ וּ֝בְתוּלֹתָ֗יו לֹ֣א הוּלָּֽלוּ׃ כֹּ֭הֲנָיו בַּחֶ֣רֶב נָפָ֑לוּ וְ֝אַלְמְנֹתָ֗יו לֹ֣א תִבְכֶּֽינָה׃ וַיִּקַ֖ץ כְּיָשֵׁ֥ן ׀ אֲדֹנָ֑י כְּ֝גִבּ֗וֹר מִתְרוֹנֵ֥ן מִיָּֽיִן׃ וַיַּךְ־צָרָ֥יו אָח֑וֹר חֶרְפַּ֥ת ע֝וֹלָ֗ם נָ֣תַן לָֽמוֹ׃ וַ֭יִּמְאַס בְּאֹ֣הֶל יוֹסֵ֑ף וּֽבְשֵׁ֥בֶט אֶ֝פְרַ֗יִם לֹ֣א בָחָֽר׃ וַ֭יִּבְחַר אֶת־שֵׁ֣בֶט יְהוּדָ֑ה אֶֽת־הַ֥ר צִ֝יּ֗וֹן אֲשֶׁ֣ר אָהֵֽב׃ וַיִּ֣בֶן כְּמוֹ־רָ֭מִים מִקְדָּשׁ֑וֹ כְּ֝אֶ֗רֶץ יְסָדָ֥הּ לְעוֹלָֽם׃ וַ֭יִּבְחַר בְּדָוִ֣ד עַבְדּ֑וֹ וַ֝יִּקָּחֵ֗הוּ מִֽמִּכְלְאֹ֥ת צֹֽאן׃ מֵאַחַ֥ר עָל֗וֹת הֱ֫בִיא֥וֹ לִ֭רְעוֹת בְּיַעֲקֹ֣ב עַמּ֑וֹ וּ֝בְיִשְׂרָאֵ֗ל נַחֲלָתֽוֹ׃ וַ֭יִּרְעֵם כְּתֹ֣ם לְבָב֑וֹ וּבִתְבוּנ֖וֹת כַּפָּ֣יו יַנְחֵֽם׃ מִזְמ֗וֹר לְאָ֫סָ֥ף אֱ‍ֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלִַ֣ם לְעִיִּֽים׃ נָֽתְנ֡וּ אֶת־נִבְלַ֬ת עֲבָדֶ֗יךָ מַ֭אֲכָל לְע֣וֹף הַשָּׁמָ֑יִם בְּשַׂ֥ר חֲ֝סִידֶ֗יךָ לְחַיְתוֹ־אָֽרֶץ׃ שָׁפְכ֬וּ דָמָ֨ם ׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלִָ֗ם וְאֵ֣ין קוֹבֵֽר׃ הָיִ֣ינוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃ עַד־מָ֣ה יְ֭הוָה תֶּאֱנַ֣ף לָנֶ֑צַח תִּבְעַ֥ר כְּמוֹ־אֵ֝֗שׁ קִנְאָתֶֽךָ׃ שְׁפֹ֤ךְ חֲמָתְךָ֨ אֶֽל־הַגּוֹיִם֮ אֲשֶׁ֪ר לֹא־יְדָ֫ע֥וּךָ וְעַ֥ל מַמְלָכ֑וֹת אֲשֶׁ֥ר בְּ֝שִׁמְךָ֗ לֹ֣א קָרָֽאוּ׃ כִּ֭י אָכַ֣ל אֶֽת־יַעֲקֹ֑ב וְֽאֶת־נָוֵ֥הוּ הֵשַֽׁמּוּ׃ אַֽל־תִּזְכָּר־לָנוּ֮ עֲוֺנֹ֪ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃ עָזְרֵ֤נוּ ׀ אֱלֹ֘הֵ֤י יִשְׁעֵ֗נוּ עַל־דְּבַ֥ר כְּבֽוֹד־שְׁמֶ֑ךָ וְהַצִּילֵ֥נוּ וְכַפֵּ֥ר עַל־חַ֝טֹּאתֵ֗ינוּ לְמַ֣עַן שְׁמֶֽךָ׃ לָ֤מָּה ׀ יֹאמְר֣וּ הַגּוֹיִם֮ אַיֵּ֪ה אֱ‍ֽלֹהֵ֫יהֶ֥ם יִוָּדַ֣ע בגיים [בַּגּוֹיִ֣ם] לְעֵינֵ֑ינוּ נִ֝קְמַ֗ת דַּֽם־עֲבָדֶ֥יךָ הַשָּׁפֽוּךְ׃ תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֪ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃ וְהָ֘שֵׁ֤ב לִשְׁכֵנֵ֣ינוּ שִׁ֭בְעָתַיִם אֶל־חֵיקָ֑ם חֶרְפָּ֘תָ֤ם אֲשֶׁ֖ר חֵרְפ֣וּךָ אֲדֹנָֽי׃ וַאֲנַ֤חְנוּ עַמְּךָ֨ ׀ וְצֹ֥אן מַרְעִיתֶךָ֮ נ֤וֹדֶ֥ה לְּךָ֗ לְע֫וֹלָ֥ם לְדֹ֥ר וָדֹ֑ר נְ֝סַפֵּ֗ר תְּהִלָּתֶֽךָ׃
A maskil of Asaph. Why, O God, do You forever reject us, do You fume in anger at the flock that You tend? Remember the community You made Yours long ago, Your very own tribe that You redeemed, Mount Zion, where You dwell. Bestir Yourself because of the perpetual tumult, all the outrages of the enemy in the sanctuary. Your foes roar inside Your meeting-place; they take their signs for true signs. It is like men wielding axes against a gnarled tree; with hatchet and pike they hacked away at its carved work. They made Your sanctuary go up in flames; they brought low in dishonor the dwelling-place of Your presence. They resolved, “Let us destroy them altogether!” They burned all God’s tabernacles in the land. No signs appear for us; there is no longer any prophet; no one among us knows for how long. Till when, O God, will the foe blaspheme, will the enemy forever revile Your name? Why do You hold back Your hand, Your right hand? Draw it out of Your bosom! O God, my King from of old, who brings deliverance throughout the land; it was You who drove back the sea with Your might, who smashed the heads of the monsters in the waters; it was You who crushed the heads of Leviathan, who left him as food for the denizens of the desert; it was You who released springs and torrents, who made mighty rivers run dry; the day is Yours, the night also; it was You who set in place the orb of the sun; You fixed all the boundaries of the earth; summer and winter—You made them. Be mindful of how the enemy blasphemes the LORD, how base people revile Your name. Do not deliver Your dove to the wild beast; do not ignore forever the band of Your lowly ones. Look to the covenant! For the dark places of the land are full of the haunts of lawlessness. Let not the downtrodden turn away disappointed; let the poor and needy praise Your name. Rise, O God, champion Your cause; be mindful that You are blasphemed by base men all day long. Do not ignore the shouts of Your foes, the din of Your adversaries that ascends all the time. For the leader; al tashḥeth. A psalm of Asaph, a song. We praise You, O God; we praise You; Your presence is near; men tell of Your wondrous deeds. “At the time I choose, I will give judgment equitably. Earth and all its inhabitants dissolve; it is I who keep its pillars firm.Selah. To wanton men I say, ‘Do not be wanton!’ to the wicked, ‘Do not lift up your horns!’” Do not lift your horns up high in vainglorious bluster. For what lifts a man comes not from the east or the west or the wilderness; for God it is who gives judgment; He brings down one man, He lifts up another. There is a cup in the LORD’s hand with foaming wine fully mixed; from this He pours; all the wicked of the earth drink, draining it to the very dregs. As for me, I will declare forever, I will sing a hymn to the God of Jacob. “All the horns of the wicked I will cut; but the horns of the righteous shall be lifted up.” For the leader; with instrumental music. A psalm of Asaph, a song. God has made Himself known in Judah, His name is great in Israel; Salem became His abode; Zion, His den. There He broke the fiery arrows of the bow, the shield and the sword of war.Selah. You were resplendent, glorious, on the mountains of prey. The stout-hearted were despoiled; they were in a stupor; the bravest of men could not lift a hand. At Your blast, O God of Jacob, horse and chariot lay stunned. O You! You are awesome! Who can withstand You when You are enraged? In heaven You pronounced sentence; the earth was numbed with fright as God rose to execute judgment, to deliver all the lowly of the earth.Selah. The fiercest of men shall acknowledge You, when You gird on the last bit of fury. Make vows and pay them to the LORD your God; -all who are around Him shall bring tribute to the Awesome One. He curbs the spirit of princes, inspires awe in the kings of the earth. For the leader; on Jeduthun. Of Asaph. A psalm. I cry aloud to God; I cry to God that He may give ear to me. In my time of distress I turn to the Lord, with my hand [uplifted]; [my eyes] flow all night without respite; I will not be comforted. I call God to mind, I moan, I complain, my spirit fails.Selah. You have held my eyelids open; I am overwrought, I cannot speak. My thoughts turn to days of old, to years long past. I recall at night their jibes at me; I commune with myself; my spirit inquires, “Will the Lord reject forever and never again show favor? Has His faithfulness disappeared forever? Will His promise be unfulfilled for all time? Has God forgotten how to pity? Has He in anger stifled His compassion?” Selah. And I said, “It is my fault that the right hand of the Most High has changed.” I recall the deeds of the LORD; yes, I recall Your wonders of old; I recount all Your works; I speak of Your acts. O God, Your ways are holiness; what god is as great as God? You are the God who works wonders; You have manifested Your strength among the peoples. By Your arm You redeemed Your people, the children of Jacob and Joseph.Selah. The waters saw You, O God, the waters saw You and were convulsed; the very deep quaked as well. Clouds streamed water; the heavens rumbled; Your arrows flew about; Your thunder rumbled like wheels; lightning lit up the world; the earth quaked and trembled. Your way was through the sea, Your path, through the mighty waters; Your tracks could not be seen. You led Your people like a flock in the care of Moses and Aaron. A maskil of Asaph. Give ear, my people, to my teaching, turn your ear to what I say. I will expound a theme, hold forth on the lessons of the past, things we have heard and known, that our fathers have told us. We will not withhold them from their children, telling the coming generation the praises of the LORD and His might, and the wonders He performed. He established a decree in Jacob, ordained a teaching in Israel, charging our fathers to make them known to their children, that a future generation might know —children yet to be born— and in turn tell their children that they might put their confidence in God, and not forget God’s great deeds, but observe His commandments, and not be like their fathers, a wayward and defiant generation, a generation whose heart was inconstant, whose spirit was not true to God. Like the Ephraimite bowmen who played false in the day of battle, they did not keep God’s covenant, they refused to follow His instruction; they forgot His deeds and the wonders that He showed them. He performed marvels in the sight of their fathers, in the land of Egypt, the plain of Zoan. He split the sea and took them through it; He made the waters stand like a wall. He led them with a cloud by day, and throughout the night by the light of fire. He split rocks in the wilderness and gave them drink as if from the great deep. He brought forth streams from a rock and made them flow down like a river. But they went on sinning against Him, defying the Most High in the parched land. To test God was in their mind when they demanded food for themselves. They spoke against God, saying, “Can God spread a feast in the wilderness? True, He struck the rock and waters flowed, streams gushed forth; but can He provide bread? Can He supply His people with meat?” The LORD heard and He raged; fire broke out against Jacob, anger flared up at Israel, because they did not put their trust in God, did not rely on His deliverance. So He commanded the skies above, He opened the doors of heaven and rained manna upon them for food, giving them heavenly grain. Each man ate a hero’s meal; He sent them provision in plenty. He set the east wind moving in heaven, and drove the south wind by His might. He rained meat on them like dust, winged birds like the sands of the sea, making them come down inside His camp, around His dwelling-place. They ate till they were sated; He gave them what they craved. They had not yet wearied of what they craved, the food was still in their mouths when God’s anger flared up at them. He slew their sturdiest, struck down the youth of Israel. Nonetheless, they went on sinning and had no faith in His wonders. He made their days end in futility, their years in sudden death. When He struck them, they turned to Him and sought God once again. They remembered that God was their rock, God Most High, their Redeemer. Yet they deceived Him with their speech, lied to Him with their words; their hearts were inconstant toward Him; they were untrue to His covenant. But He, being merciful, forgave iniquity and would not destroy; He restrained His wrath time and again and did not give full vent to His fury; for He remembered that they were but flesh, a passing breath that does not return. How often did they defy Him in the wilderness, did they grieve Him in the wasteland! Again and again they tested God, vexed the Holy One of Israel. They did not remember His strength, or the day He redeemed them from the foe; how He displayed His signs in Egypt, His wonders in the plain of Zoan. He turned their rivers into blood; He made their waters undrinkable. He inflicted upon them swarms of insects to devour them, frogs to destroy them. He gave their crops over to grubs, their produce to locusts. He killed their vines with hail, their sycamores with frost. He gave their beasts over to hail, their cattle to lightning bolts. He inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers. He cleared a path for His anger; He did not stop short of slaying them, but gave them over to pestilence. He struck every first-born in Egypt, the first fruits of their vigor in the tents of Ham. He set His people moving like sheep, drove them like a flock in the wilderness. He led them in safety; they were unafraid; as for their enemies, the sea covered them. He brought them to His holy realm, the mountain His right hand had acquired. He expelled nations before them, settled the tribes of Israel in their tents, allotting them their portion by the line. Yet they defiantly tested God Most High, and did not observe His decrees. They fell away, disloyal like their fathers; they played false like a treacherous bow. They vexed Him with their high places; they incensed Him with their idols. God heard it and was enraged; He utterly rejected Israel. He forsook the tabernacle of Shiloh, the tent He had set among men. He let His might go into captivity, His glory into the hands of the foe. He gave His people over to the sword; He was enraged at His very own. Fire consumed their young men, and their maidens remained unwed. Their priests fell by the sword, and their widows could not weep. The Lord awoke as from sleep, like a warrior shaking off wine. He beat back His foes, dealing them lasting disgrace. He rejected the clan of Joseph; He did not choose the tribe of Ephraim. He did choose the tribe of Judah, Mount Zion, which He loved. He built His Sanctuary like the heavens, like the earth that He established forever. He chose David, His servant, and took him from the sheepfolds. He brought him from minding the nursing ewes to tend His people Jacob, Israel, His very own. He tended them with blameless heart; with skillful hands he led them. A psalm of Asaph. O God, heathens have entered Your domain, defiled Your holy temple, and turned Jerusalem into ruins. They have left Your servants’ corpses as food for the fowl of heaven, and the flesh of Your faithful for the wild beasts. Their blood was shed like water around Jerusalem, with none to bury them. We have become the butt of our neighbors, the scorn and derision of those around us. How long, O LORD, will You be angry forever, will Your indignation blaze like fire? Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name, for they have devoured Jacob and desolated his home. Do not hold our former iniquities against us; let Your compassion come swiftly toward us, for we have sunk very low. Help us, O God, our deliverer, for the sake of the glory of Your name. Save us and forgive our sin, for the sake of Your name. Let the nations not say, “Where is their God?” Before our eyes let it be known among the nations that You avenge the spilled blood of Your servants. Let the groans of the prisoners reach You; reprieve those condemned to death, as befits Your great strength. Pay back our neighbors sevenfold for the abuse they have flung at You, O Lord. Then we, Your people, the flock You shepherd, shall glorify You forever; for all time we shall tell Your praises.
מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית, בֵּין מִמַּעְיָן שֶׁיָּצָא בַתְּחִלָּה, בֵּין מִמַּעְיָן שֶׁלֹּא יָצָא בַתְּחִלָּה. אֲבָל אֵין מַשְׁקִין לֹא מִמֵּי הַגְּשָׁמִים וְלֹא מִמֵּי הַקִּילוֹן. וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים: רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין עוֹשִׂין אֶת הָאַמָּה בַתְּחִלָּה בַּמּוֹעֵד וּבַשְּׁבִיעִית, וַחֲכָמִים אוֹמְרִים, עוֹשִׂין אֶת הָאַמָּה בַּתְּחִלָּה בַּשְּׁבִיעִית, וּמְתַקְּנִין אֶת הַמְּקֻלְקָלוֹת בַּמּוֹעֵד. וּמְתַקְּנִין אֶת קִלְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים וְחוֹטְטִין אוֹתָן. וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְווֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מוֹשְׁכִים אֶת הַמַּיִם מֵאִילָן לְאִילָן, וּבִלְבַד שֶׁלֹּא יַשְׁקֶה אֶת כָּל הַשָּׂדֶה. זְרָעִים שֶׁלֹּא שָׁתוּ לִפְנֵי הַמּוֹעֵד, לֹא יַשְׁקֵם בַּמּוֹעֵד. וַחֲכָמִים מַתִּירִין בָּזֶה וּבָזֶה: צָדִין אֶת הָאִישׁוּת וְאֶת הָעַכְבָּרִים מִשְּׂדֵה הָאִילָן וּמִשְּׂדֵה הַלָּבָן, שֶׁלֹּא כְדַרְכּוֹ, בַּמּוֹעֵד וּבַשְּׁבִיעִית. וַחֲכָמִים אוֹמְרִים, מִשְּׂדֵה הָאִילָן כְּדַרְכּוֹ, וּמִשְּׂדֵה הַלָּבָן שֶׁלֹּא כְדַרְכּוֹ. וּמְקָרִין אֶת הַפִּרְצָה בַּמּוֹעֵד, וּבַשְּׁבִיעִית בּוֹנֶה כְדַרְכּוֹ: רַבִּי מֵאִיר אוֹמֵר, רוֹאִין אֶת הַנְּגָעִים בַּתְּחִלָּה לְהָקֵל, אֲבָל לֹא לְהַחְמִיר. וַחֲכָמִים אוֹמְרִים, לֹא לְהָקֵל וְלֹא לְהַחְמִיר. וְעוֹד אָמַר רַבִּי מֵאִיר, מְלַקֵּט אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. רַבִּי יוֹסֵי אוֹמֵר, אֵבֶל הוּא לוֹ. לֹא יְעוֹרֵר אָדָם עַל מֵתוֹ וְלֹא יַסְפִּידֶנּוּ קֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם: אֵין חוֹפְרִין כּוּכִין וּקְבָרוֹת בַּמּוֹעֵד, אֲבָל מְחַנְּכִים אֶת הַכּוּכִין בַּמּוֹעֵד. וְעוֹשִׂין נִבְרֶכֶת בַּמּוֹעֵד, וְאָרוֹן עִם הַמֵּת בֶּחָצֵר. רַבִּי יְהוּדָה אוֹסֵר, אֶלָּא אִם כֵּן יֵשׁ עִמּוֹ נְסָרִים: אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד, לֹא בְתוּלוֹת, וְלֹא אַלְמָנוֹת, וְלֹא מְיַבְּמִין, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. אֲבָל מַחֲזִיר הוּא אֶת גְּרוּשָׁתוֹ. וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַמּוֹעֵד. רַבִּי יְהוּדָה אוֹמֵר, לֹא תָּסוּד מִפְּנֵי שֶׁנִּוּוּל הוּא לָהּ: הַהֶדְיוֹט תּוֹפֵר כְּדַרְכּוֹ, וְהָאֻמָּן מַכְלִיב. וּמְסָרְגִין אֶת הַמִּטּוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף מְמַתְּחִין: מַעֲמִידִין תַּנּוּר וְכִירַיִם וְרֵחַיִם בַּמּוֹעֵד. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְכַבְּשִׁין אֶת הָרֵחַיִם בַּתְּחִלָּה: עוֹשִׂין מַעֲקֶה לְגַג וּלְמִרְפֶּסֶת מַעֲשֵׂה הֶדְיוֹט, אֲבָל לֹא מַעֲשֵׂה אֻמָּן. שָׁפִין אֶת הַסְּדָקִין וּמַעְגִּילִין אוֹתָן בַּמַּעְגִּילָה בַּיָּד וּבָרֶגֶל, אֲבָל לֹא בַמַּחֲלָצָיִם. הַצִּיר וְהַצִּנּוֹר וְהַקּוֹרָה וְהַמַּנְעוּל וְהַמַּפְתֵּחַ שֶׁנִּשְׁבְּרוּ, מְתַקְּנָן בַּמּוֹעֵד, וּבִלְבַד שֶׁלֹּא יְכַוֵּן מְלַאכְתּוֹ בַּמּוֹעֵד, וְכָל כְּבָשִׁין שֶׁהוּא יָכוֹל לֶאֱכֹל מֵהֶן בַּמּוֹעֵד, כּוֹבְשָׁן: מִי שֶׁהָפַךְ אֶת זֵיתָיו וְאֵרְעוֹ אֵבֶל אוֹ אֹנֶס, אוֹ שֶׁהִטְעוּהוּ פוֹעֲלִים, טוֹעֵן קוֹרָה רִאשׁוֹנָה וּמַנִּיחָהּ לְאַחַר הַמּוֹעֵד. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, זוֹלֵף וְגוֹמֵר וְגָף כְּדַרְכּוֹ: וְכֵן מִי שֶׁהָיָה יֵינוֹ בְּתוֹךְ הַבּוֹר וְאֵרְעוֹ אֵבֶל אוֹ אֹנֶס, אוֹ שֶׁהִטְעוּהוּ פוֹעֲלִים, זוֹלֵף וְגוֹמֵר וְגָף כְּדַרְכּוֹ, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר, עוֹשֶׂה לוֹ לִמּוּדִים, בִּשְׁבִיל שֶׁלֹּא יַחְמִיץ: מַכְנִיס אָדָם פֵּרוֹתָיו מִפְּנֵי הַגַּנָּבִים, וְשׁוֹלֶה פִשְׁתָּנוֹ מִן הַמִּשְׁרָה בִּשְׁבִיל שֶׁלֹּא תֹאבַד, וּבִלְבַד שֶׁלֹּא יְכַוֵּן אֶת מְלַאכְתּוֹ בַמּוֹעֵד. וְכֻלָּן אִם כִּוְּנוּ מְלַאכְתָּן בַּמּוֹעֵד, יֹאבֵדוּ: אֵין לוֹקְחִין בָּתִּים, עֲבָדִים וּבְהֵמָה, אֶלָּא לְצֹרֶךְ הַמּוֹעֵד, אוֹ לְצֹרֶךְ הַמּוֹכֵר, שֶׁאֵין לוֹ מַה יֹּאכָל. אֵין מְפַנִּין מִבַּיִת לְבַיִת, אֲבָל מְפַנֶּה הוּא לַחֲצֵרוֹ. אֵין מְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן. וְאִם חוֹשֵׁשׁ לָהֶם, מְפַנָּן לְחָצֵר אַחֶרֶת: מְחַפִּין אֶת הַקְּצִיעוֹת בְּקַשׁ. רַבִּי יְהוּדָה אוֹמֵר, אַף מְעַבִּין. מוֹכְרֵי פֵרוֹת, כְּסוּת וְכֵלִים, מוֹכְרִים בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד. הַצַּיָּדִין וְהַדָּשׁוֹשׁוֹת וְהַגָּרוֹסוֹת, עוֹשִׂין בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד. רַבִּי יוֹסֵי אוֹמֵר, הֵם הֶחְמִירוּ עַל עַצְמָן: וְאֵלּוּ מְגַלְּחִין בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם, וּמִבֵּית הַשִּׁבְיָה, וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין, וְהַמְנֻדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים, וְכֵן מִי שֶׁנִּשְׁאַל לְחָכָם וְהֻתַּר, וְהַנָּזִיר, וְהַמְּצֹרָע הָעוֹלֶה מִטֻּמְאָתוֹ לְטָהֳרָתוֹ: וְאֵלּוּ מְכַבְּסִין בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם, וּמִבֵּית הַשִּׁבְיָה, וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִים, וְהַמְנֻדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים, וְכֵן מִי שֶׁנִּשְׁאַל לְחָכָם וְהֻתַּר, מִטְפְּחוֹת הַיָּדַיִם וּמִטְפְּחוֹת הַסַּפָּרִים וּמִטְפְּחוֹת הַסְּפָג, הַזָּבִין וְהַזָּבוֹת וְהַנִּדּוֹת וְהַיּוֹלְדוֹת, וְכָל הָעוֹלִין מִטֻּמְאָה לְטָהֳרָה, הֲרֵי אֵלּוּ מֻתָּרִין. וּשְׁאָר כָּל אָדָם, אֲסוּרִין: וְאֵלּוּ כּוֹתְבִין בַּמּוֹעֵד, קִדּוּשֵׁי נָשִׁים, גִּטִּין וְשׁוֹבָרִין, דְּיָתֵיקֵי, מַתָּנָה וּפְרוֹזְבּוּלִין, אִגְּרוֹת שׁוּם וְאִגְּרוֹת מָזוֹן, שִׁטְרֵי חֲלִיצָה וּמֵאוּנִים, וְשִׁטְרֵי בֵרוּרִין, וּגְזֵרוֹת בֵּית דִּין, וְאִגְּרוֹת שֶׁל רָשׁוּת: אֵין כּוֹתְבִין שִׁטְרֵי חוֹב בַּמּוֹעֵד. וְאִם אֵינוֹ מַאֲמִינוֹ אוֹ שֶׁאֵין לוֹ מַה יֹּאכַל, הֲרֵי זֶה יִכְתֹּב. אֵין כּוֹתְבִין סְפָרִים, תְּפִלִּין וּמְזוּזוֹת, בַּמּוֹעֵד, וְאֵין מַגִּיהִין אוֹת אַחַת, אֲפִלּוּ בְּסֵפֶר (הָעֲזָרָה) עֶזְרָא. רַבִּי יְהוּדָה אוֹמֵר, כּוֹתֵב אָדָם תְּפִלִּין וּמְזוּזוֹת לְעַצְמוֹ, וְטוֹוֶה עַל יְרֵכוֹ תְּכֵלֶת לְצִיצִיתוֹ: הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשָׁה יָמִים קֹדֶם לָרֶגֶל, בָּטְלָה הֵימֶנּוּ גְּזֵרַת שִׁבְעָה. שְׁמֹנָה, בָּטְלָה הֵימֶנּוּ גְּזֵרַת שְׁלֹשִׁים, מִפְּנֵי שֶׁאָמְרוּ, שַׁבָּת עוֹלָה וְאֵינָהּ מַפְסֶקֶת, רְגָלִים מַפְסִיקִין וְאֵינָן עוֹלִין: רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, עֲצֶרֶת כְּשַׁבָּת. רַבָּן גַּמְלִיאֵל אוֹמֵר, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, כָּרְגָלִים. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עֲצֶרֶת כָּרְגָלִים, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כְּשַׁבָּת: אֵין קוֹרְעִין, וְלֹא חוֹלְצִין, וְאֵין מַבְרִין, אֶלָּא קְרוֹבָיו שֶׁל מֵת, וְאֵין מַבְרִין אֶלָּא עַל מִטָּה זְקוּפָה. אֵין מוֹלִיכִין לְבֵית הָאֵבֶל לֹא בְּטַבְלָא וְלֹא בְאִסְקוּטְלָא וְלֹא בְקָנוֹן, אֶלָּא בְסַלִּים. וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים בַּמּוֹעֵד, אֲבָל עוֹמְדִין בְּשׁוּרָה וּמְנַחֲמִין וּפוֹטְרִין אֶת הָרַבִּים: אֵין מַנִּיחִין אֶת הַמִּטָּה בָּרְחוֹב, שֶׁלֹּא לְהַרְגִּיל אֶת הַהֶסְפֵּד, וְלֹא שֶׁל נָשִׁים לְעוֹלָם, מִפְּנֵי הַכָּבוֹד. נָשִׁים בַּמּוֹעֵד מְעַנּוֹת, אֲבָל לֹא מְטַפְּחוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַסְּמוּכוֹת לַמִּטָּה, מְטַפְּחוֹת: בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, מְעַנּוֹת, וּמְטַפְּחוֹת בָּזֶה וּבָזֶה, אֲבָל לֹא מְקוֹנְנוֹת. נִקְבַּר הַמֵּת, לֹא מְעַנּוֹת וְלֹא מְטַפְּחוֹת. אֵיזֶהוּ עִנּוּי, שֶׁכֻּלָּן עוֹנוֹת כְּאֶחָת. קִינָה, שֶׁאַחַת מְדַבֶּרֶת וְכֻלָּן עוֹנוֹת אַחֲרֶיהָ, שֶׁנֶּאֱמַר (ירמיה ט), וְלַמֵּדְנָה בְנֹתֵיכֶם נֶהִי, וְאִשָּׁה רְעוּתָהּ קִינָה. אֲבָל לֶעָתִיד לָבֹא הוּא אוֹמֵר (ישעיה כה), בִּלַּע הַמָּוֶת לָנֶצַח, וּמָחָה ה' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים וְגוֹ':
They may water an irrigated field during the festival [week] or in the sabbatical year, both from a newly-emerging spring and from a spring that is not just emerged. But they may not water the field with water from stored rain, and not with a swipe and bucket. And they may not make small ditches around the vines. Rabbi Elazar ben Azariah says: they may not make a new water channel may not during the festival [week] or in the sabbatical year. But the sages say: they may make a new water channel during the sabbatical year, and they may repair broken ones during the festival. And they may repair impaired water works in the public domain, and clean them out. And they may repair roads, town squares and [ritual] pools, and they may do all public needs may be performed, and mark graves, and [inspectors] may go out to inspect kilayim (mixed seeds). Rabbi Eliezer ben Yaakov says: they may draw water from [one] tree to [another] tree, as long as they don’t water the whole field. Seeds that have not had [any] drink before the festival, he may not water them during the festival. The sages however allow it in both cases. They may trap moles and mice in a tree-field or a white field in an unusual way during the festival and in the sabbatical year. But the sages say: in the tree-field in the usual way and in the white field in an unusual way. And they may block up a breach in a wall during the festival, and in the sabbatical year they may build it in the usual way. Rabbi Meir says: [Priests] may inspect leprous symptoms at the outset [during the festival] for [the priest to make] a lenient assessment, but not to make a strict one. But the sages say: neither for a lenient nor for a severe assessment. Furthermore Rabbi Meir said: a man may gather his father’s and mother’s bones, since this is a joy for him. Rabbi Yose says: it is mourning for him. A man should not stir up wailing for his dead, nor hold a lamentation for him thirty days before the festival. They may not dig burial niches and graves during the festival. But they may adapt burial niches [to the size of the dead body] during the festival. And they may make a temporary grave during the festival, and a coffin, if a dead [body] is close by in the courtyard. Rabbi Judah forbids, unless there are sawn boards at hand. One may not marry a woman during the festival, whether a virgin or a widow, nor may one perform levirate marriage, because this is a joy for him. But one may remarry his divorced wife. And a woman may make the adornments [for her wedding] during the festival. Rabbi Judah says: she may not put on lime, as that is a [temporary] disfigurement to her. An ordinary person may sew in the usual way, but a craftsman may sew [only using] uneven stitches. And they may weave the ropes of a bed. Rabbi Yose says: they may even be tightened. They may set up an oven, stove or a millstone during the festival. Rabbi Judah says: they may not roughen millstones for the first time. They may put up a railing around a roof or a gallery porch, in the style of an ordinary person but not in the style of a professional. They may put plaster on crevices [on the roof] and flatten them down with a roller, by hand or foot, but not using professional tools. A hinge, a socket, a beam, a lock, a key which broke they may repair them during the festival, as long as he doesn’t intend to do this work during the festival. And all the pickled food that he may eat during the festival, he may pickle. If one had turned his olives, and mourning or some unforeseen circumstance befell him, or workmen misled him, he may [during the festival] put on the beam for the first time and leave it until after the festival, the words of Rabbi Judah. Rabbi Yose says: he may pour off [the oil] and complete the process and seal [the jars] in his usual way. Similarly, if one had his wine [already] in a cistern and mourning or some unforeseen circumstance befell him, or workmen misled him, he may draw off [the wine], complete the process and seal [the jars] in his usual way, the words of Rabbi Yose. Rabbi Judah says: he [may only] cover [the cistern] with boards to prevent it from turning into vinegar. A man may bring his produce indoors for fear of thieves and withdraw his flax from a soaking pool to prevent it spoiling, as long as he doesn’t intend to do this work during the festival. And all those who deliberately intended to do their work on the festival, they must leave it to spoil. They may not purchase houses, slaves or cattle unless it is for the needs of the festival, or the need of the seller who does not have enough to eat. They may not move [belongings] from one house to another house, but he may move [his belongings] within his courtyard. They may not bring back vessels from the house of the craftsman, but if one is anxious about them, he may remove them to another courtyard. They may cover [drying] figs with straw. Rabbi Judah says: they may even be pile [the figs] up [in heaps]. Sellers of produce, clothing and [other] vessels may sell privately for the requirements of the festival. Trappers [of fish and birds], groats-makers and grist-millers may engage in their work privately for the requirements of the festival. Rabbi Yose says: they were strict upon themselves. And these may shave during the festival: one coming back from a trip abroad, or one coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage [to be released from a vow] and was released, and a nazirite or a leper on emerging from his state of impurity to his state of purification. These may launder [their clothes] during the festival: one coming back from a trip abroad, or one coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage [to be released from a vow] and was released. Hand-towels, barber’s towels and bath-towels [may be laundered]. Zavim and zavot, menstruants, and women who have given birth, and anyone going from a state of impurity to purity, are permitted [to launder their clothes]. But everyone else is prohibited. They may write the following documents during the festival: Betrothal of women [documents], divorce documents and receipts, wills of a dying person, bequests and prosbols; evaluation certificates and orders for support, documents of halitzah and of repudiation [of marriage] and arbitration records; decrees of the court and correspondence. They may not write loan documents during the festival; but if he [the creditor] does not trust him or he does not have food to eat, he may write. They may not write [Torah] scrolls, tefillin and mezuzot during the festival, nor may they correct [even] a single letter, even in the [ancient] Temple-scroll. Rabbi Judah says: a man may write tefillin and mezuzot for himself. And one may spin on his thigh the blue-wool for his fringe. One who buries his dead three days before a festival, the decrees of shiva are annulled from him; [One he buries his dead] eight days before a festival, the decrees of the shloshim [thirty days] are annulled from him. Because they [the sages] said that Shabbat counts but does not interrupt, while festivals interrupt and do not count. Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat. They do not rend [their clothes] or bare [their shoulders], or provide a meal [for the mourners] except for the relatives of the dead. And they do not provide a meal except on an upright couch. They do not bring [food] to the house of mourning on an [ornamental] tray, platter, or flat basket, but in plain baskets. And they do not say the mourners’ blessing during the festival. But they may stand in a row and comfort [the mourners] and [the mourners] may formally dismiss the community. They do not place the bier on the thruway [during the festival] so as not to encourage eulogizing. And the bier of women is never [set down on the thruway] for the sake of propriety. Women may raise a wail during the festival, but not clap [their hands in grief]. Rabbi Ishmael says: those that are close to the bier clap [their hands in grief]. On Rosh Hodesh, on Hannukah and on Purim they may wail and clap [their hands in grief]. Neither on the former nor on the latter occasions may they offer a lamentation. After the dead has been buried they neither wail nor clap [their hands in grief]. What is meant by wailing? When all wail in unison. What is meant by a lament? When one speaks and all respond after her, as it is said: “And teach your daughters wailing and one another [each] lamentation” (Jeremiah 9:19). But as to the future, it says: “He will destroy death forever, and the Lord God will wipe away the tears from all faces” (Isaiah 25:9).
הוֹרוּ בֵית דִּין לַעֲבֹר עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, וְהָלַךְ הַיָּחִיד וְעָשָׂה שׁוֹגֵג עַל פִּיהֶם, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, פָּטוּר, מִפְּנֵי שֶׁתָּלָה בְבֵית דִּין. הוֹרוּ בֵית דִּין וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, אוֹ תַלְמִיד וְהוּא רָאוּי לְהוֹרָאָה, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, הֲרֵי זֶה חַיָּב, מִפְּנֵי שֶׁלֹּא תָלָה בְּבֵית דִּין. זֶה הַכְּלָל, הַתּוֹלֶה בְעַצְמוֹ, חַיָּב. וְהַתּוֹלֶה בְּבֵית דִּין, פָּטוּר: הוֹרוּ בֵית דִּין, וְיָדְעוּ שֶׁטָּעוּ, וְחָזְרוּ בָהֶן, בֵּין שֶׁהֵבִיאוּ כַפָּרָתָן וּבֵין שֶׁלֹּא הֵבִיאוּ כַפָּרָתָן, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, רַבִּי שִׁמְעוֹן פּוֹטֵר, וְרַבִּי אֱלִיעֶזֶר אוֹמֵר, סָפֵק. אֵיזֶהוּ סָפֵק. יָשַׁב לוֹ בְתוֹךְ בֵּיתוֹ, חַיָּב. הָלַךְ לוֹ לִמְדִינַת הַיָּם, פָּטוּר. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהוּא קָרוֹב לִפְטוּר מִן הַחוֹבָה. אָמַר לוֹ בֶן עַזַּאי, מַה שָּׁנָה זֶה מִן הַיּוֹשֵׁב בְּבֵיתוֹ, שֶׁהַיּוֹשֵׁב בְּבֵיתוֹ אֶפְשָׁר הָיָה לוֹ שֶׁיִּשְׁמַע, וְזֶה לֹא הָיָה אֶפְשָׁר לוֹ שֶׁיִּשְׁמָע: הוֹרוּ בֵית דִּין לַעֲקֹר אֶת כָּל הַגּוּף, אָמְרוּ, אֵין נִדָּה בַתּוֹרָה, אֵין שַׁבָּת בַּתּוֹרָה, אֵין עֲבוֹדָה זָרָה בַתּוֹרָה, הֲרֵי אֵלּוּ פְטוּרִין. הוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, הֲרֵי אֵלּוּ חַיָּבִין. כֵּיצַד. אָמְרוּ, יֵשׁ נִדָּה בַתּוֹרָה, אֲבָל הַבָּא עַל שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם פָּטוּר. יֵשׁ שַׁבָּת בַּתּוֹרָה, אֲבָל הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים, פָּטוּר. יֵשׁ עֲבוֹדָה זָרָה בַתּוֹרָה, אֲבָל הַמִּשְׁתַּחֲוֶה פָטוּר, הֲרֵי אֵלּוּ חַיָּבִין, שֶׁנֶּאֱמַר (ויקרא ד) וְנֶעְלַם דָּבָר, דָּבָר וְלֹא כָל הַגּוּף: הוֹרוּ בֵית דִּין, וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, וְאָמַר לָהֶן טוֹעִין אַתֶּם, אוֹ שֶׁלֹּא הָיָה מֻפְלָא שֶׁל בֵּית דִּין שָׁם, אוֹ שֶׁהָיָה אַחַד מֵהֶן גֵּר אוֹ מַמְזֵר אוֹ נָתִין אוֹ זָקֵן שֶׁלֹּא רָאָה לוֹ בָנִים, הֲרֵי אֵלּוּ פְטוּרִין, שֶׁנֶּאֱמַר כָּאן עֵדָה (ויקרא ד) וְנֶאֱמַר לְהַלָּן (במדבר לה) עֵדָה, מָה עֵדָה הָאֲמוּר לְהַלָּן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִין לְהוֹרָאָה, אַף עֵדָה הָאֲמוּרָה כָאן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִים לְהוֹרָאָה. הוֹרוּ בֵית דִּין שׁוֹגְגִים וְעָשׂוּ כָל הַקָּהָל שׁוֹגְגִין, מְבִיאִין פָּר. מְזִידִין וְעָשׂוּ שׁוֹגְגִין, מְבִיאִין כִּשְׂבָּה וּשְׂעִירָה. שׁוֹגְגִין וְעָשׂוּ מְזִידִין, הֲרֵי אֵלּוּ פְטוּרִין: הוֹרוּ בֵית דִּין, וְעָשׂוּ כָל הַקָּהָל אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, מְבִיאִין שְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, שְׁלשָׁה עָשָׂר פָּרִים וּשְׁלשָׁה עָשָׂר שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, פַּר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין, וְעָשׂוּ שִׁבְעָה שְׁבָטִים אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִים פָּר, וּבַעֲבוֹדָה זָרָה מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה שְׁבָטִים שֶׁחָטְאוּ, מְבִיאִים שִׁבְעָה פָרִים, וּשְׁאָר שְׁבָטִים שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵיהֶן פַּר, שֶׁאַף אֵלּוּ שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵי הַחוֹטְאִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁמֹנָה פָרִים. וּבַעֲבוֹדָה זָרָה, שְׁמֹנָה פָרִים וּשְׁמֹנָה שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, וּפַר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין שֶׁל אֶחָד מִן הַשְּׁבָטִים וְעָשָׂה אוֹתוֹ הַשֵּׁבֶט עַל פִּיהֶם, אוֹתוֹ הַשֵּׁבֶט הוּא חַיָּב, וּשְׁאָר כָּל הַשְּׁבָטִים פְּטוּרִים, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִים אֶלָּא עַל הוֹרָיַת בֵּית דִּין הַגָּדוֹל בִּלְבַד, שֶׁנֶּאֱמַר (ויקרא ד) וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְלֹא עֲדַת אוֹתוֹ הַשֵּׁבֶט: הוֹרָה כֹהֵן מָשִׁיחַ לְעַצְמוֹ, שׁוֹגֵג וְעָשָׂה שׁוֹגֵג, מֵבִיא פָר. שׁוֹגֵג וְעָשָׂה מֵזִיד, מֵזִיד וְעָשָׂה שׁוֹגֵג, פָּטוּר, שֶׁהוֹרָאַת כֹּהֵן מָשִׁיחַ לְעַצְמוֹ, כְהוֹרָאַת בֵּית דִּין לַצִּבּוּר: הוֹרָה בִפְנֵי עַצְמוֹ וְעָשָׂה בִפְנֵי עַצְמוֹ, מִתְכַּפֵּר לוֹ בִפְנֵי עַצְמוֹ. הוֹרָה עִם הַצִּבּוּר וְעָשָׂה עִם הַצִּבּוּר, מִתְכַּפֵּר לוֹ עִם הַצִּבּוּר, שֶׁאֵין בֵּית דִּין חַיָּבִים עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת: אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה. אֵין בֵּית דִּין חַיָּבִין עַד שֶׁיּוֹרוּ בְדָבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת. וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ עַל דָּבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת: אֵין חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ, וְאֵין מְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ. אֲבָל חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה, וּמְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה. אֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה, פְּרֹשׁ מִן הַנִּדָּה. וּמִצְוַת לֹא תַעֲשֶׂה, לֹא תָבֹא אֶל הַנִּדָּה: אֵין חַיָּבִין עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. וְהַנָּשִׂיא כַּיּוֹצֵא בָהֶם, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, הַנָּשִׂיא חַיָּב בְּכֻלָּן חוּץ מִשְּׁמִיעַת הַקּוֹל, שֶׁהַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ: כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה שֶׁחַיָּבִין עַל זְדוֹנָן כָּרֵת וְעַל שִׁגְגָתָן חַטָּאת, הַיָּחִיד מֵבִיא כִשְׂבָּה וּשְׂעִירָה, וְהַנָּשִׂיא שָׂעִיר, וּמָשִׁיחַ וּבֵית דִּין מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ מְבִיאִין שְׂעִירָה, וּבֵית דִּין פַּר וְשָׂעִיר, פַּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת: אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ, וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדֻלָּתוֹ, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא מֵבִיא שָׂעִיר: כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ וְאַחַר כָּךְ חָטָא, וְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ וְאַחַר כָּךְ חָטָא, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא כְהֶדְיוֹט: חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ וְאַחַר כָּךְ נִתְמַנּוּ, הֲרֵי אֵלּוּ כְהֶדְיוֹט. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ, חַיָּבִין. וּמִשֶּׁנִּתְמַנּוּ, פְּטוּרִין. וְאֵיזֶהוּ הַנָּשִׂיא, זֶה הַמֶּלֶךְ, שֶׁנֶּאֱמַר (ויקרא ד) וְעָשָׂה אַחַת מִכָּל מִצְוֹת ה' אֱלֹהָיו, נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה' אֱלֹהָיו: וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ: כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל: כָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. וְכָל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו: הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת, וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה, הָאִישׁ קוֹדֵם לָאִשָּׁה: כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ:
If a court erroneously issued a ruling permitting the Jewish people to violate one of all the mitzvot that are stated in the Torah, and an individual proceeded and performed that transgression unwittingly on the basis of the court’s ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases the individual is exempt from bringing an offering. This is due to the fact that he associated his action with the ruling of the court. If the court issued a ruling and one of the judges knew that they erred, despite the fact that the majority ruled against his opinion, or if he was a student and he was qualified to issue halakhic rulings, and that judge or student proceeded and performed that transgression on the basis of its ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases, the judge or the student is liable to bring an offering. This is due to the fact that he did not associate his action with the ruling of the court. This is the principle: One who associates his action with himself is liable, and one who associates his action with the ruling of the court is exempt. In a case where the judges of the court issued an erroneous ruling and they discovered that they erred and reversed their decision, whether they brought their atonement offering for their erroneous ruling or whether they did not bring their atonement offering, and an individual who was unaware of the new ruling proceeded and performed a transgression on the basis of their first ruling, Rabbi Shimon deems him exempt from bringing an offering, and Rabbi Elazar says: There is uncertainty with regard to his status and he is liable to bring a provisional guilt-offering. Which is the case of uncertainty for which one is liable to bring a provisional guilt-offering? If one sat inside his house and performed the transgression he is liable to bring a provisional guilt-offering, as he could have learned of the change in the court’s ruling. If he went to a country overseas and is relying on the initial ruling, he is exempt. Rabbi Akiva said: I concede in that case of one who went overseas that he is closer to exemption than he is to liability. Ben Azzai said to him: In what way is this person who went overseas different from one who sits in his house? Rabbi Akiva said to him: The difference is that with regard to one who sits in his house it would have been possible for him to hear of the court’s reversal, but with regard to that person who went overseas, it would not have been possible for him to hear of the court’s reversal. The mishna explains for which type of unwitting transgression based on the ruling of the court there is liability to bring an offering. In a case where the judges of the court issued an erroneous ruling to abolish the entire essence of a mitzva, not only a detail thereof, e.g., they said: There is no prohibition against engaging in intercourse with a menstruating woman written in the Torah, or there is no prohibition against performing prohibited labor on Shabbat written in the Torah, or there is no prohibition against engaging in idol worship written in the Torah, these judges are exempt, as this is an error based on ignorance, not an erroneous ruling. If the judges issued a ruling to nullify part of a mitzva and to sustain part of that mitzva, these judges are liable. How so? An example of this is if the judges said: There is a prohibition against engaging in intercourse with a menstruating woman written in the Torah, but one who engages in intercourse with a woman who observes a clean day for a day she experiences a discharge is exempt. When the woman sees a discharge of blood for one or two days during the eleven days between the end of one menstrual period and the expected start of another, the blood is assumed to not be menstrual blood. If after the second day, the next day passes without any discharge of blood, she may immerse immediately and she is ritually pure. The judges ruled erroneously that it is permitted to engage in intercourse with her on the day that she is observing a clean day, even without the day having passed and her having immersed. Another example is if they said: There is a prohibition against performing prohibited labor on Shabbat written in the Torah, but one who carries out objects from the private domain to the public domain is exempt. Another example is if they said: There is a prohibition against engaging in idol worship written in the Torah, but one who bows to the idol but does not sacrifice an offering is exempt. In all of these cases, these judges are liable, as it is stated: “And the matter is hidden” (Leviticus 4:13), from which it is derived that there is liability only if a matter, a single detail, is hidden, but not if the entire essence of a mitzva is hidden. If the court issued a ruling, and one of the judges knew that they erred and he said to them: You are mistaken; or if the most distinguished [mufla] member of the court was not there for that session of the Sanhedrin, or if one of the judges was disqualified from serving as a judge, e.g., because he was a convert, or a child born from an incestuous or adulterous relationship [mamzer], or a Gibeonite, or an old man no longer able to father children, this court is exempt, because they have not rendered a full-fledged ruling. This is derived by means of a verbal analogy, as “assembly” is stated here with regard to a court that issues an erroneous ruling: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), and “assembly” is stated there with regard to the halakha of one who commits murder unwittingly: “And the assembly shall judge between the one who struck and the blood redeemer” (Numbers 35:24). Just as in the “assembly” stated there, with regard to the unwitting murderer, all the judges must be fit to issue rulings, so too, in the “assembly” stated here, with regard to the court that issued an erroneous ruling; the court will not be liable unless all the judges will be fit to issue rulings. If the judges of the court issued an erroneous ruling unwittingly and the entire congregation performed a transgression unwittingly on the basis of their ruling, the court brings a bull, as it is stated in the Torah with regard to an unwitting communal sin-offering. If the court issued the erroneous ruling intentionally, as they knew that their ruling was incorrect, and the congregation performed a transgression unwittingly on the basis of the ruling of the court, each member of the congregation brings a female lamb or a female goat as an individual sin-offering. If the court issued the erroneous ruling unwittingly and the congregation performed a transgression intentionally, i.e., with the knowledge that the ruling of the court was erroneous, these people are exempt from bringing an offering. If the judges of the court issued an erroneous ruling and the entire congregation or a majority thereof performed a transgression on the basis of their ruling, the judges bring a bull as an unwitting communal sin-offering. And if the erroneous ruling involved idol worship, the judges bring a bull and a goat, as it is written in the Torah (see Numbers 15:24); this is the statement of Rabbi Meir. Rabbi Yehuda says: It is not the court that brings the offering, it is the people. Twelve tribes, each of which performed a transgression, bring twelve bulls, i.e., each tribe brings one, and for idol worship they bring twelve bulls and twelve goats, as each tribe is a congregation. Rabbi Shimon says: They bring thirteen bulls; and for idol worship they bring thirteen bulls and thirteen goats, a bull and a goat for each and every tribe and a bull and a goat for the court. The mishna continues: If the judges of the court issued a ruling, and at least seven tribes, or a majority of each of those tribes, performed a transgression on the basis of their ruling, the judges bring a bull; and for idol worship they bring a bull and a goat. This is the statement of Rabbi Meir. Rabbi Yehuda says: The seven tribes that sinned bring seven bulls, i.e., each tribe brings one bull, and each of the rest of the tribes, i.e., those that did not sin, brings one bull on the basis of the sin of the other tribes, as even those who did not sin bring an offering on the basis of the actions of the sinners. Rabbi Shimon says: When seven tribes sin eight bulls are brought as offerings, one bull for each and every tribe and one bull for the court. And for idol worship, eight bulls and eight goats are brought, one bull and one goat for each and every tribe and one bull and one goat for the court. If the court of one of the tribes issued a ruling and the majority of that tribe performed a transgression on the basis of its ruling, that tribe is liable to bring an offering and the rest of all the tribes are exempt; this is the statement of Rabbi Yehuda. And the Rabbis say: One is liable to bring an offering for an unwitting communal sin only for rulings of the High Court alone, as it is stated: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), from which it is derived that there is liability only for a ruling of the assembly, i.e., the court, of the entire people, but not for a ruling of the assembly of that particular tribe. In a case where an anointed priest, i.e., the High Priest, issued an erroneous ruling for himself permitting performance of an action prohibited by Torah law, if he issued the ruling unwittingly and then unwittingly performed the transgression in accordance with his ruling, he is liable to bring a bull as a sin-offering for an unwitting transgression by the anointed priest. If he issued the ruling unwittingly, and performed the transgression intentionally, or if he issued the ruling intentionally and performed the transgression unwittingly, he is exempt from liability to bring any offering, as there is a principle: The legal status of the ruling of an anointed priest for himself is like that of the ruling of the court for the general public. Therefore, the High Priest is liable to bring the bull as a sin-offering for his unwitting transgression in a case when the court would be liable to bring the bull as a communal sin-offering for an unwitting transgression performed by the general public. If the anointed priest issued a ruling by himself and performed a transgression by himself, he achieves atonement by himself by bringing a bull as his sin-offering. If he issued a ruling with the general public, i.e., the Sanhedrin, and performed a transgression with the general public, i.e., the Jewish people, he achieves atonement with the general public. As, the court is not liable unless the judges issue a ruling to nullify part of a commandment and to sustain part of that commandment, and likewise with regard to the ruling of the anointed priest. And the court and the priest are not liable for a ruling with regard to idol worship unless they issue a ruling to nullify part of that commandment and to sustain part of it. The court is liable only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action by the general public on the basis of that ruling. And likewise, the anointed priest is liable only for an erroneous ruling and his unwitting performance of an action on the basis of that ruling. And the court and the priest are liable for a ruling with regard to idol worship only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action on the basis of that ruling. The court is not liable to bring an offering for absence of awareness of the matter unless they issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering. And likewise the anointed priest is liable only for such a ruling. Neither is the court liable to bring a sin-offering for idol worship unless the judges issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet, and for whose unwitting violation one is liable to bring a sin-offering. The court is not liable to bring a bull as an unwitting communal sin-offering for issuing a ruling with regard to a positive mitzva or a prohibition related to the defiling of the Temple by one being there while ritually impure, or the defiling of its sacrificial foods by one partaking of them while ritually impure. There is a positive mitzva to remove impure people from the Temple, and there is a prohibition against entering the Temple while in a state of ritual impurity. And one does not bring a provisional guilt-offering for a positive mitzva or a prohibition related to the defiling of the Temple or its sacrificial foods. But the court is liable to bring a bull for a positive mitzva or for a prohibition that is related to a menstruating woman, and one brings a provisional guilt-offering for a positive mitzva or for a prohibition that is related to a menstruating woman. What is the positive mitzva that is related to a menstruating woman? Distance yourself from the menstruating woman. If a man engages in intercourse with a woman and she begins menstruating, he is required to separate from her. And what is the prohibition? Do not engage in intercourse with a woman whom you know is a menstruating woman. The court is not liable for issuing a ruling with regard to hearing of a voice, i.e., a false oath of testimony taken by a witness who refuses to testify on behalf of a litigant who demands that he testify, or for an utterance of the lips, i.e., a false oath stated about some matter, or for the defiling of the Temple or its sacrificial foods. And the status of the king is like that of the court, and he is exempt from bringing an offering in those cases; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: The king is liable in all of those cases except for the case of hearing of a voice, and even in that case, his exemption is not intrinsic to the mitzva. Rather, it is for technical reasons, as the king neither judges others nor do others judge him; he does not testify nor do others testify against him. Therefore, a demand that he testify is not applicable. In summation: For all mitzvot that are in the Torah for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering, the individual brings a ewe or female goat for their unwitting transgression, and the king brings a male goat for their unwitting transgression, and an anointed priest and a court who issued an erroneous ruling bring a bull. And for unwittingly engaging in idol worship, the individual, and the king, and the anointed priest bring a female goat, and the court brings a bull and a goat: A bull for a burnt-offering and a goat for a sin-offering. With regard to a provisional guilt-offering, the individual and the king are liable, and an anointed priest and a court are exempt. With regard to a definite guilt-offering, the individual, the king, and the anointed priest are liable, and a court is exempt. For hearing of a voice, i.e., a false oath of testimony, and for a false oath on an utterance of the lips, and for the defiling of the Temple or its sacrificial foods, a court is exempt, and the individual, the king, and the anointed priest are liable. But an anointed High Priest is not liable for the defiling of the Temple or its sacrificial foods; this is the statement of Rabbi Shimon. And what offering are they liable to bring? It is a sliding-scale offering based on their financial circumstances, as delineated in the Torah (see Leviticus 5:1–13). Rabbi Elazar says: The king brings a goat. In the case of an anointed priest who sinned on the basis of his own erroneous halakhic ruling and thereafter moved on from his anointment, e.g., if he was disqualified due to a blemish that befell him before he brought his sin-offering, and likewise in the case of a king [nasi] who sinned and thereafter moved on from his prominence before he had brought an offering, an anointed priest brings a bull despite the fact that he is no longer the High Priest, and the king brings a goat, as he would have done during his reign. In the case of an anointed priest who moved on from his anointment and thereafter sinned, and likewise the king who moved on from his prominence and thereafter sinned, an anointed priest brings a bull, which he would have brought while he was High Priest, and the status of the king is like that of a commoner [kehedyot]. In the case of an anointed priest who moved on from his anointment and thereafter sinned, and likewise the king who moved on from his prominence and thereafter sinned, an anointed priest brings a bull, which he would have brought while he was High Priest, and the status of the king is like that of a commoner [kehedyot]. If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt. Who is the nasi? This is a king, as it is stated: “When a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king. And who is the anointed priest? It is the High Priest who is anointed with the anointing oil, not the High Priest consecrated by donning multiple garments, i.e., one who served after the anointing oil had been sequestered, toward the end of the First Temple period. The difference between a High Priest anointed with the anointing oil and one consecrated by donning multiple garments unique to the High Priest is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. And the difference between a High Priest currently serving in that capacity and a former High Priest who had temporarily filled that position while the High Priest was unfit for service is only with regard to the bull brought by the High Priest on Yom Kippur and the tenth of an ephah meal-offering brought by the High Priest daily. Each of these offerings is brought only by the current High Priest, and not by a former High Priest. Both this High Priest currently serving and that former High Priest are equal with regard to performing the rest of the Yom Kippur service, and they are both commanded with regard to marrying a virgin (see Leviticus 21:13), and it is prohibited for both to marry a widow (see Leviticus 21:14), and they may not render themselves impure with impurity imparted by a corpse even in the event that one of their relatives dies (see Leviticus 21:11), and they may not grow their hair long and they may not rend their garments as expressions of mourning (see Leviticus 21:10), and when they die they restore the unwitting murderer to his home from the city of refuge (see Numbers 35:25). A High Priest rends his garments from below when he is in mourning, and an ordinary priest rends his garments from above like a non-priest. A High Priest sacrifices offerings as an acute mourner, i.e., on the day of the death of one of his close relatives, but he may not eat from those offerings. And an ordinary priest who is an acute mourner neither sacrifices offerings nor eats from those offerings. Any mitzva that is more frequent than another mitzva precedes that other mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. And anyone who is more sanctified than another precedes that other person. If the bull of the anointed priest and the bull of the congregation, which are brought for absence of awareness of the matter, are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions, i.e., its sacrificial rites. The man precedes the woman when there is uncertainty with regard to which of them to rescue or to return a lost item to first. And the woman precedes the man with regard to which of them to provide with a garment first, because her humiliation is great, or to release from captivity first, due to the concern that she will be raped. When they are both subject to degradation, i.e., there is also concern that the man will be raped in captivity, the release of the man precedes the release of the woman. A priest precedes a Levite. A Levite precedes an Israelite. An Israelite precedes a son born from an incestuous or adulterous relationship [mamzer], and a mamzer precedes a Gibeonite, and a Gibeonite precedes a convert, and a convert precedes an emancipated slave. When do these halakhot of precedence take effect? In circumstances when they are all equal in terms of wisdom. But if there were a mamzer who is a Torah scholar and a High Priest who is an ignoramus, a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus, as Torah wisdom surpasses all else.
(א) לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃ (ב) הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃ (ג) הַקְשִׁ֣יבָה לִּ֣י וַעֲנֵ֑נִי אָרִ֖יד בְּשִׂיחִ֣י וְאָהִֽימָה׃ (ד) מִקּ֤וֹל אוֹיֵ֗ב מִפְּנֵ֣י עָקַ֣ת רָשָׁ֑ע כִּי־יָמִ֥יטוּ עָלַ֥י אָ֝֗וֶן וּבְאַ֥ף יִשְׂטְמֽוּנִי׃ (ה) לִ֭בִּי יָחִ֣יל בְּקִרְבִּ֑י וְאֵימ֥וֹת מָ֝֗וֶת נָפְל֥וּ עָלָֽי׃ (ו) יִרְאָ֣ה וָ֭רַעַד יָ֣בֹא בִ֑י וַ֝תְּכַסֵּ֗נִי פַּלָּצֽוּת׃ (ז) וָאֹמַ֗ר מִֽי־יִתֶּן־לִּ֣י אֵ֭בֶר כַּיּוֹנָ֗ה אָע֥וּפָה וְאֶשְׁכֹּֽנָה׃ (ח) הִ֭נֵּה אַרְחִ֣יק נְדֹ֑ד אָלִ֖ין בַּמִּדְבָּ֣ר סֶֽלָה׃ (ט) אָחִ֣ישָׁה מִפְלָ֣ט לִ֑י מֵר֖וּחַ סֹעָ֣ה מִסָּֽעַר׃ (י) בַּלַּ֣ע אֲ֭דֹנָי פַּלַּ֣ג לְשׁוֹנָ֑ם כִּֽי־רָאִ֨יתִי חָמָ֖ס וְרִ֣יב בָּעִֽיר׃ (יא) יוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְבֻ֥הָ עַל־חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃ (יב) הַוּ֥וֹת בְּקִרְבָּ֑הּ וְֽלֹא־יָמִ֥ישׁ מֵ֝רְחֹבָ֗הּ תֹּ֣ךְ וּמִרְמָֽה׃ (יג) כִּ֤י לֹֽא־אוֹיֵ֥ב יְחָֽרְפֵ֗נִי וְאֶ֫שָּׂ֥א לֹֽא־מְ֭שַׂנְאִי עָלַ֣י הִגְדִּ֑יל וְאֶסָּתֵ֥ר מִמֶּֽנּוּ׃ (יד) וְאַתָּ֣ה אֱנ֣וֹשׁ כְּעֶרְכִּ֑י אַ֝לּוּפִ֗י וּמְיֻדָּֽעִי׃ (טו) אֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃ (טז) ישימות [יַשִּׁ֤י] [מָ֨וֶת ׀] עָלֵ֗ימוֹ יֵרְד֣וּ שְׁא֣וֹל חַיִּ֑ים כִּֽי־רָע֖וֹת בִּמְגוּרָ֣ם בְּקִרְבָּֽם׃ (יז) אֲ֭נִי אֶל־אֱלֹהִ֣ים אֶקְרָ֑א וַ֝יהוָ֗ה יוֹשִׁיעֵֽנִי׃ (יח) עֶ֤רֶב וָבֹ֣קֶר וְ֭צָהֳרַיִם אָשִׂ֣יחָה וְאֶהֱמֶ֑ה וַיִּשְׁמַ֥ע קוֹלִֽי׃ (יט) פָּ֘דָ֤ה בְשָׁל֣וֹם נַ֭פְשִׁי מִקֲּרָב־לִ֑י כִּֽי־בְ֝רַבִּ֗ים הָי֥וּ עִמָּדִֽי׃ (כ) יִשְׁמַ֤ע ׀ אֵ֨ל ׀ וְֽיַעֲנֵם֮ וְיֹ֤שֵׁ֥ב קֶ֗דֶם סֶ֥לָה אֲשֶׁ֤ר אֵ֣ין חֲלִיפ֣וֹת לָ֑מוֹ וְלֹ֖א יָרְא֣וּ אֱלֹהִֽים׃ (כא) שָׁלַ֣ח יָ֭דָיו בִּשְׁלֹמָ֗יו חִלֵּ֥ל בְּרִיתֽוֹ׃ (כב) חָלְק֤וּ ׀ מַחְמָאֹ֣ת פִּיו֮ וּֽקֲרָב־לִ֫בּ֥וֹ רַכּ֖וּ דְבָרָ֥יו מִשֶּׁ֗מֶן וְהֵ֣מָּה פְתִחֽוֹת׃ (כג) הַשְׁלֵ֤ךְ עַל־יְהוָ֨ה ׀ יְהָבְךָ֮ וְה֪וּא יְכַ֫לְכְּלֶ֥ךָ לֹא־יִתֵּ֖ן לְעוֹלָ֥ם מ֗וֹט לַצַּדִּֽיק׃ (כד) וְאַתָּ֤ה אֱלֹהִ֨ים ׀ תּוֹרִדֵ֬ם ׀ לִבְאֵ֬ר שַׁ֗חַת אַנְשֵׁ֤י דָמִ֣ים וּ֭מִרְמָה לֹא־יֶחֱצ֣וּ יְמֵיהֶ֑ם וַ֝אֲנִ֗י אֶבְטַח־בָּֽךְ׃
(1) For the leader; with instrumental music. A maskil of David. (2) Give ear, O God, to my prayer; do not ignore my plea; (3) pay heed to me and answer me. I am tossed about, complaining and moaning (4) at the clamor of the enemy, because of the oppression of the wicked; for they bring evil upon me and furiously harass me. (5) My heart is convulsed within me; terrors of death assail me. (6) Fear and trembling invade me; I am clothed with horror. (7) I said, “O that I had the wings of a dove! I would fly away and find rest; (8) surely, I would flee far off; I would lodge in the wilderness;selah (9) I would soon find me a refuge from the sweeping wind, from the tempest.” (10) O Lord, confound their speech, confuse it! For I see lawlessness and strife in the city; (11) day and night they make their rounds on its walls; evil and mischief are inside it. (12) Malice is within it; fraud and deceit never leave its square. (13) It is not an enemy who reviles me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him; (14) but it is you, my equal, my companion, my friend; (15) sweet was our fellowship; we walked together in God’s house. (16) Let Him incite death against them; may they go down alive into Sheol! For where they dwell, there evil is. (17) As for me, I call to God; the LORD will deliver me. (18) Evening, morning, and noon, I complain and moan, and He hears my voice. (19) He redeems me unharmed from the battle against me; it is as though many are on my side. (20) God who has reigned from the first, who will have no successor, hears and humbles those who have no fear of God.Selah. (21) He harmed his ally, he broke his pact; (22) his talk was smoother than butter, yet his mind was on war; his words were more soothing than oil, yet they were drawn swords. (23) Cast your burden on the LORD and He will sustain you; He will never let the righteous man collapse. (24) For You, O God, will bring them down to the nethermost Pit— those murderous, treacherous men; they shall not live out half their days; but I trust in You.
(א) לִשְׁלֹמֹ֨ה ׀ אֱ‍ֽלֹהִ֗ים מִ֭שְׁפָּטֶיךָ לְמֶ֣לֶךְ תֵּ֑ן וְצִדְקָתְךָ֥ לְבֶן־מֶֽלֶךְ׃ (ב) יָדִ֣ין עַמְּךָ֣ בְצֶ֑דֶק וַעֲנִיֶּ֥יךָ בְמִשְׁפָּֽט׃ (ג) יִשְׂא֤וּ הָרִ֓ים שָׁ֘ל֥וֹם לָעָ֑ם וּ֝גְבָע֗וֹת בִּצְדָקָֽה׃ (ד) יִשְׁפֹּ֤ט ׀ עֲ‍ֽנִיֵּי־עָ֗ם י֭וֹשִׁיעַ לִבְנֵ֣י אֶבְי֑וֹן וִֽידַכֵּ֣א עוֹשֵֽׁק׃ (ה) יִֽירָא֥וּךָ עִם־שָׁ֑מֶשׁ וְלִפְנֵ֥י יָ֝רֵ֗חַ דּ֣וֹר דּוֹרִֽים׃ (ו) יֵ֭רֵד כְּמָטָ֣ר עַל־גֵּ֑ז כִּ֝רְבִיבִ֗ים זַרְזִ֥יף אָֽרֶץ׃ (ז) יִֽפְרַח־בְּיָמָ֥יו צַדִּ֑יק וְרֹ֥ב שָׁ֝ל֗וֹם עַד־בְּלִ֥י יָרֵֽחַ׃ (ח) וְ֭יֵרְדְּ מִיָּ֣ם עַד־יָ֑ם וּ֝מִנָּהָ֗ר עַד־אַפְסֵי־אָֽרֶץ׃ (ט) לְ֭פָנָיו יִכְרְע֣וּ צִיִּ֑ים וְ֝אֹיְבָ֗יו עָפָ֥ר יְלַחֵֽכוּ׃ (י) מַלְכֵ֬י תַרְשִׁ֣ישׁ וְ֭אִיִּים מִנְחָ֣ה יָשִׁ֑יבוּ מַלְכֵ֥י שְׁבָ֥א וּ֝סְבָ֗א אֶשְׁכָּ֥ר יַקְרִֽיבוּ׃ (יא) וְיִשְׁתַּחֲווּ־ל֥וֹ כָל־מְלָכִ֑ים כָּל־גּוֹיִ֥ם יַֽעַבְדֽוּהוּ׃ (יב) כִּֽי־יַ֭צִּיל אֶבְי֣וֹן מְשַׁוֵּ֑עַ וְ֝עָנִ֗י וְֽאֵין־עֹזֵ֥ר לֽוֹ׃ (יג) יָ֭חֹס עַל־דַּ֣ל וְאֶבְי֑וֹן וְנַפְשׁ֖וֹת אֶבְיוֹנִ֣ים יוֹשִֽׁיעַ׃ (יד) מִתּ֣וֹךְ וּ֭מֵחָמָס יִגְאַ֣ל נַפְשָׁ֑ם וְיֵיקַ֖ר דָּמָ֣ם בְּעֵינָֽיו׃ (טו) וִיחִ֗י וְיִתֶּן־לוֹ֮ מִזְּהַ֪ב שְׁ֫בָ֥א וְיִתְפַּלֵּ֣ל בַּעֲד֣וֹ תָמִ֑יד כָּל־הַ֝יּ֗וֹם יְבָרֲכֶֽנְהֽוּ׃ (טז) יְהִ֤י פִסַּת־בַּ֨ר ׀ בָּאָרֶץ֮ בְּרֹ֪אשׁ הָ֫רִ֥ים יִרְעַ֣שׁ כַּלְּבָנ֣וֹן פִּרְי֑וֹ וְיָצִ֥יצוּ מֵ֝עִ֗יר כְּעֵ֣שֶׂב הָאָֽרֶץ׃ (יז) יְהִ֤י שְׁמ֨וֹ לְֽעוֹלָ֗ם לִפְנֵי־שֶׁמֶשׁ֮ ינין [יִנּ֪וֹן] שְׁ֫מ֥וֹ וְיִתְבָּ֥רְכוּ ב֑וֹ כָּל־גּוֹיִ֥ם יְאַשְּׁרֽוּהוּ׃ (יח) בָּר֤וּךְ ׀ יְהוָ֣ה אֱ֭לֹהִים אֱלֹהֵ֣י יִשְׂרָאֵ֑ל עֹשֵׂ֖ה נִפְלָא֣וֹת לְבַדּֽוֹ׃ (יט) וּבָר֤וּךְ ׀ שֵׁ֥ם כְּבוֹד֗וֹ לְע֫וֹלָ֥ם וְיִמָּלֵ֣א כְ֭בוֹדוֹ אֶת־כֹּ֥ל הָאָ֗רֶץ אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ (כ) כָּלּ֥וּ תְפִלּ֑וֹת דָּ֝וִ֗ד בֶּן־יִשָֽׁי׃
(1) Of Solomon. O God, endow the king with Your judgments, the king’s son with Your righteousness; (2) that he may judge Your people rightly, Your lowly ones, justly. (3) Let the mountains produce well-being for the people, the hills, the reward of justice. (4) Let him champion the lowly among the people, deliver the needy folk, and crush those who wrong them. (5) Let them fear You as long as the sun shines, while the moon lasts, generations on end. (6) Let him be like rain that falls on a mown field, like a downpour of rain on the ground, (7) that the righteous may flourish in his time, and well-being abound, till the moon is no more. (8) Let him rule from sea to sea, from the river to the ends of the earth. (9) Let desert-dwellers kneel before him, and his enemies lick the dust. (10) Let kings of Tarshish and the islands pay tribute, kings of Sheba and Seba offer gifts. (11) Let all kings bow to him, and all nations serve him. (12) For he saves the needy who cry out, the lowly who have no helper. (13) He cares about the poor and the needy; He brings the needy deliverance. (14) He redeems them from fraud and lawlessness; the shedding of their blood weighs heavily upon him. (15) So let him live, and receive gold of Sheba; let prayers for him be said always, blessings on him invoked at all times. (16) Let abundant grain be in the land, to the tops of the mountains; let his crops thrive like the forest of Lebanon; and let men sprout up in towns like country grass. (17) May his name be eternal; while the sun lasts, may his name endure; let men invoke his blessedness upon themselves; let all nations count him happy. (18) Blessed is the LORD God, God of Israel, who alone does wondrous things; (19) Blessed is His glorious name forever; His glory fills the whole world. Amen and Amen. (20) End of the prayers of David son of Jesse.
(א) לַמְנַצֵּ֥חַ בִּנְגִינֹ֑ת מִזְמ֖וֹר לְאָסָ֣ף שִֽׁיר׃ (ב) נוֹדָ֣ע בִּֽיהוּדָ֣ה אֱלֹהִ֑ים בְּ֝יִשְׂרָאֵ֗ל גָּד֥וֹל שְׁמֽוֹ׃ (ג) וַיְהִ֣י בְשָׁלֵ֣ם סֻכּ֑וֹ וּמְע֖וֹנָת֣וֹ בְצִיּֽוֹן׃ (ד) שָׁ֭מָּה שִׁבַּ֣ר רִשְׁפֵי־קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃ (ה) נָ֭אוֹר אַתָּ֥ה אַדִּ֗יר מֵֽהַרְרֵי־טָֽרֶף׃ (ו) אֶשְׁתּוֹלְל֨וּ ׀ אַבִּ֣ירֵי לֵ֭ב נָמ֣וּ שְׁנָתָ֑ם וְלֹא־מָצְא֖וּ כָל־אַנְשֵׁי־חַ֣יִל יְדֵיהֶֽם׃ (ז) מִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃ (ח) אַתָּ֤ה ׀ נ֥וֹרָא אַ֗תָּה וּמִֽי־יַעֲמֹ֥ד לְפָנֶ֗יךָ מֵאָ֥ז אַפֶּֽךָ׃ (ט) מִ֭שָּׁמַיִם הִשְׁמַ֣עְתָּ דִּ֑ין אֶ֖רֶץ יָֽרְאָ֣ה וְשָׁקָֽטָה׃ (י) בְּקוּם־לַמִּשְׁפָּ֥ט אֱלֹהִ֑ים לְהוֹשִׁ֖יעַ כָּל־עַנְוֵי־אֶ֣רֶץ סֶֽלָה׃ (יא) כִּֽי־חֲמַ֣ת אָדָ֣ם תּוֹדֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃ (יב) נִֽדֲר֣וּ וְשַׁלְּמוּ֮ לַיהוָ֪ה אֱ‍ֽלֹהֵ֫יכֶ֥ם כָּל־סְבִיבָ֑יו יוֹבִ֥ילוּ שַׁ֝֗י לַמּוֹרָֽא׃ (יג) יִ֭בְצֹר ר֣וּחַ נְגִידִ֑ים נ֝וֹרָ֗א לְמַלְכֵי־אָֽרֶץ׃
(1) For the leader; with instrumental music. A psalm of Asaph, a song. (2) God has made Himself known in Judah, His name is great in Israel; (3) Salem became His abode; Zion, His den. (4) There He broke the fiery arrows of the bow, the shield and the sword of war.Selah. (5) You were resplendent, glorious, on the mountains of prey. (6) The stout-hearted were despoiled; they were in a stupor; the bravest of men could not lift a hand. (7) At Your blast, O God of Jacob, horse and chariot lay stunned. (8) O You! You are awesome! Who can withstand You when You are enraged? (9) In heaven You pronounced sentence; the earth was numbed with fright (10) as God rose to execute judgment, to deliver all the lowly of the earth.Selah. (11) The fiercest of men shall acknowledge You, when You gird on the last bit of fury. (12) Make vows and pay them to the LORD your God; -all who are around Him shall bring tribute to the Awesome One. (13) He curbs the spirit of princes, inspires awe in the kings of the earth.

(ד) הַמְקַצֵּעַ מִכֻּלָּם טֶפַח עַל טֶפַח, טָמֵא. מִשּׁוּלֵי הַקֻּפָּה טֶפַח עַל טֶפַח, טָמֵא. מִצְּדָדֵי הַקֻּפָּה, רַבִּי שִׁמְעוֹן מְטַהֵר. וַחֲכָמִים אוֹמְרִים, הַמְקַצֵּעַ טֶפַח עַל טֶפַח בְּכָל מָקוֹם, טָמֵא:

(ה) בְּלוֹיֵי נָפָה וּכְבָרָה שֶׁהִתְקִינָן לִישִׁיבָה, רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין עַד שֶׁיְּקַצֵּעַ. כִּסֵּא שֶׁל קָטָן שֶׁיֶּשׁ לוֹ רַגְלַיִם, אַף עַל פִּי שֶׁאֵין בּוֹ גָבֹהַּ טֶפַח, טָמֵא. חָלוּק שֶׁל קָטָן, רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל שֶׁהוּא. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיִּהְיֶה בוֹ כַשִּׁעוּר, וְנִמְדָּד כָּפוּל:

(4) If one cut off from any of these a piece one by one handbreadth it is susceptible to uncleanness. [If one cut off a one by one handbreadth piece] from the bottom of a basket it is susceptible to uncleanness. If one cut off from the sides of the basket: Rabbi Shimon says that it is not susceptible to uncleanness, But the sages say one who cuts off a square handbreadth from anywhere, it is susceptible to uncleanness.

(5) Worn-out pieces of a sifter or a sieve that were adapted for use as a seat: Rabbi Akiva rules that they are susceptible to uncleanness, But the sages rule that they are not susceptible unless their rough ends were cut off. A child's stool that has legs, even though it is less than a handbreadth high, is susceptible to uncleanness. A child's shirt: Rabbi Eliezer rules it is susceptible to uncleanness at any size. But the sages rule: it is susceptible only if it is of the prescribed size, and it is measured when doubled over.

אחרת לא ר' יוחנן אמר אפילו אחרת ר' ירמיה ר' אמי בשם ר' יוחנן אפילו ככר אמרין חזר ביה ר' יוחנן מה הדא מה אמר כה עד לא יחזור ביה לא אמר אלא לטמא ככר על שם כל הפוסל את התרומה מטמא את הידים להיות שניות הא לטמא ככר כל עמא מודיי שאינו מטמא על שם שאין שני עושה שני: אוכלין אוכלים נגובים בידים מסואבות בתרומה אבל לא בקודש האונן והמחוסר כיפורים צריכין טבילה לקודש אבל לא לתרומה: א"ר חנניה בן אנטיגנס וכי יש אוכלים נגובין אצל הקודש תוחף את החררה משפוד ואוכל עמה כזית בשר בתרומה אבל לא בקודש תמן תנינן היה אוכל דבילה בידים מסואבות הכניס ידו לתוך פיו ליטול את הצרור חזקיה אמר לא שנו אלא דבילה שהוא רוצה במשקין שעל אצבעו הא שאר כל הדברים לא ר"י אמר לא שנייא היא דבילה היא שאר כל הדברים מתניתא פליגא על חזקיה מגע טמא מת שהיו אוכלין ומשקין לתוך פיו הכניס ראשו לאויר התנור טהור וטימאהו והטהור שהיו אוכלין ומשקין לתוך פיו הכניס ראשו לאויר התנור טמא וניטמא ניחא משקין טמאין אוכלין מאיכן הוכשרו לא ממשקה פיו תיפתר או בדבילה שמינה או באוכלין שהוכשרו עד שהן מבחוץ מתניתא פליגא על ר"י אוכלין אוכלין נגובין בידים מסואבות בתרומה אבל לא בקודש פתר לה בזורק אם בזורק אפי' בקודש שמא ישכח ויגע אם שמא ישכח ויגע אפי' בתרומה יהא אסור מאי כדון אוכלי תרומה זריזין הן ואינו שוכח אוכלי הקודש אינן זריזין והוא שכח תמן תנינן אונן נוגע ואינו מקריב ואינו חולק לוכל בערב תמן את אמר מותר ליגע וכא את אמר אסור ליגע א"ר יניי כאן בשהסיע דעתו וכאן בשלא הסיע דעתו רבי יוסה בעי אם בשהסיע דעתו אפי' בתרומה יהא אסור מאי כדון כהיא דא"ר ירמיה בשם ר' בא בר ממל עשו אותו אוכל כאוכל רביעי בקודש הדא אמרה האוכל אוכל רביעי בקודש אסור לוכל ומותר ליגע וכא אסור לוכל ומותר ליגע תמן תנינן שבית שמאי אומרים צריכה טבילה באחרונה וב"ה אומר אינה צריכה טבילה באחרונה מה אנן קיימין אם לאכילת תרומה קשיא על דבית שמאי ולא טבולת יום היא ואין טבול יום מעריב שמשו ואוכל אם לאכילת קדשים קשיא דבית הלל ולא מחוסרת כפרה היא ואין מחוסר כפרה טעון טבילה אצל הקודש אין תימר בתרומה אנן קיימין תמן והדא דתנינן הכא רישא דברי הכל וסיפא במחלוקת אין תימר בתרומה אנן קיימין הכא והדא היא דתנינן תמן רישא דברי הכל וסיפא במחלוקת א"ר שמואל בר אבודומי קומי ר' מנא בתרומה אנן קיימין תמן טעמון דב"ש מפני ההדיוטות שלא יהו אומר ראינו אשה שופעת דם ואוכלת בתרומה: חומר בתרומה שביהודה נאמנין על טהרת יין ושמן כל ימות השנה ובשעת הגיתות והבדים אף על התרומה עברו הגיתות והבדים והביאו לו חבית של יין של תרומה לא יקבלם ממנו אבל
מחזיק מלא אינו מחזיק אבל מדת הקב"ה מלא מחזיק ריקן אינו מחזיק שנא' (דברים כח, א) והיה אם שמוע תשמע וגו' אם שמוע תשמע ואם לאו לא תשמע ד"א אם שמוע בישן תשמע בחדש (דברים ל, יז) ואם יפנה לבבך שוב לא תשמע: מיד תינוקות וכו': א"ר יוחנן אתרוג בשביעי אסור בשמיני מותר סוכה אפי' בשמיני אסורה וריש לקיש אמר אתרוג אפילו בשביעי נמי מותר במאי קא מיפלגי מר סבר למצותה אתקצאי ומ"ס לכולי יומא אתקצאי איתיביה ריש לקיש לר' יוחנן מיד תינוקות שומטין את לולביהן ואוכלין אתרוגיהן מאי לאו הוא הדין לגדולים לא תינוקות דוקא איכא דאמרי איתיביה רבי יוחנן לריש לקיש מיד התינוקות שומטין את לולביהן ואוכלין אתרוגיהן תינוקות אין גדולים לא הוא הדין דאפילו גדולים והאי דקתני תינוקות אורחא דמלתא קתני א"ל רב פפא לאביי לרבי יוחנן מאי שנא סוכה מאי שנא אתרוג א"ל סוכה דחזיא לבין השמשות דאי איתרמי ליה סעודתא בעי מיתב בגווה ומיכל (בה) בגווה אתקצאי לבין השמשות ומיגו דאתקצאי לבין השמשות אתקצאי לכולי יומא דשמיני אתרוג דלא חזי לבין השמשות לא אתקצאי לבין השמשות ולא אתקצאי לכולי יומא דשמיני ולוי אמר אתרוג אפילו בשמיני אסור ואבוה דשמואל אמר אתרוג בשביעי אסור בשמיני מותר קם אבוה דשמואל בשיטתיה דלוי קם ר' זירא בשיטתיה דאבוה דשמואל דא"ר זירא אתרוג שנפסלה אסור לאוכלה כל שבעה א"ר זירא לא ליקני איניש הושענא לינוקא ביומא טבא קמא מ"ט דינוקא מקנא קני אקנויי לא מקני ואשתכח דקא נפיק בלולב שאינו שלו וא"ר זירא לא לימא איניש לינוקא דיהיבנא לך מידי ולא יהיב ליה משום דאתי לאגמוריה שיקרא שנא' (ירמיהו ט, ד) למדו לשונם דבר שקר ובפלוגתא דר' יוחנן ור"ש בן לקיש דאיתמר הפריש שבעה אתרוגין לשבעה ימים אמר רב כל אחת ואחת יוצא בה ואוכלה לאלתר ורב אסי אמר כל אחת ואחת יוצא בה ואוכלה למחר במאי קא מיפלגי מר סבר למצותה אתקצאי ומ"ס לכולי יומא אתקצאי ואנן דאית לן תרי יומי היכי עבדינן אמר אביי שמיני ספק שביעי אסור תשיעי ספק שמיני מותר מרימר אמר אפי' שמיני ספק שביעי מותר בסורא עבדי כמרימר רב שישא בריה דרב אידי עביד כאביי והלכתא כאביי אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב שמיני ספק שביעי שביעי לסוכה ושמיני לברכה ור' יוחנן אמר שמיני לזה ולזה מיתב כ"ע לא פליגי דיתבינן כי פליגי
holds that which is placed within it, while a full vessel does not hold it. However, the attribute of the Holy One, Blessed be He, is: If God adds to someone who is a full vessel in terms of knowledge or good attributes, he holds it; a person who is an empty vessel will not hold it. This is alluded to by the verse where it is stated: “And it shall come to pass, if you will hearken diligently [shamoa tishma] unto the voice of the Lord your God, to observe to do all his commandments” (Deuteronomy 28:1). This verse is interpreted homiletically: If you hearken [shamoa] in the present, you will hearken [tishma] in the future as well; and if not, you will not hearken. Alternatively: If you hearkened to the old, i.e., if you review what you already learned, you will hearken to the new as well. “But if your heart turns away” (Deuteronomy 30:17), you will no longer be able to hearken. § The mishna continues: Immediately after fulfilling the mitzva of taking the four species on the seventh day of Sukkot, children remove their lulavim from the binding and eat their etrogim in an expression of extreme joy. Rabbi Yoḥanan said: It is prohibited to derive benefit from the etrog on the seventh day of the festival of Sukkot; however, on the eighth day it is permitted. It is prohibited to derive benefit from the sukka even on the eighth day. And Reish Lakish said: It is permitted to derive benefit from the etrog even on the seventh day, once the mitzva has been fulfilled. The Gemara asks: With regard to what do they disagree? One Sage, Reish Lakish, holds that the etrog was set aside for its mitzva; once the mitzva has been fulfilled there is no legal barrier to eating the etrog on the seventh day. And one Sage, Rabbi Yoḥanan, holds that the etrog was set aside for the entire day. Therefore, one may not derive benefit from it even after he fulfills the mitzva. Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan from the mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. What, is it not that the same is true for etrogim belonging to adults, and it would be permitted to eat those as well? Apparently, it is permitted to derive benefit from the etrog immediately after the mitzva is performed. Rabbi Yoḥanan rejected this: No, the mishna is referring to children specifically, who are not obligated by Torah law to fulfill the mitzva. However, etrogim belonging to adults were set aside for the entire day. Some say another version of the exchange between Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. One can conclude by inference: Etrogim belonging to children, yes, they may be eaten; etrogim belonging to adults, no, they may not be eaten until the conclusion of the Festival. Reish Lakish responded: The same is true for etrogim belonging to adults, i.e., it would be permitted to eat those as well, and the reason that the mishna is teaching specifically about etrogim belonging to children is that it is teaching the manner in which the matter typically occurs, because children are entertained by eating the etrogim. Rav Pappa said to Abaye: According to Rabbi Yoḥanan, who holds that an object set aside for a mitzva is set aside for the entire day, what is different with regard to a sukka such that it is prohibited even on the eighth day, and what is different with regard to an etrog? Abaye said to him: With regard to a sukka, it is suitable for use even during twilight at the end of the seventh day, as, if a meal happens to present itself to him at that time, he is required to sit in the sukka and eat in the sukka. Therefore, the sukka is set aside for the mitzva for the twilight period, and since it is set aside for the twilight period, it is set aside for the entire eighth day. Since the status of the twilight period is uncertain, it may be the evening of the eighth day, and once it is set aside for the potential start of the eighth day, it is set aside for the entire eighth day. However, with regard to an etrog, which, once the mitzva has been fulfilled, is not suitable for use during the twilight period, it is not set aside during the twilight period. Since it was not set aside then, it is not set aside for the entire eighth day. And Levi said: It is prohibited to use the etrog even on the eighth day. The father of Shmuel said: It is prohibited to use the etrog on the seventh day, and it is permitted on the eighth day. The Gemara notes that ultimately, the father of Shmuel reconsidered his opinion and assumed the opinion of Levi. Rabbi Zeira, however, assumed the opinion of the father of Shmuel, as Rabbi Zeira said: With regard to an etrog that was rendered unfit for any reason, it is prohibited to eat it all seven days, as it was set aside for the mitzva until the end of the Festival. Rabbi Zeira said: A person should not transfer ownership of the four species to a child by means of a gift on the first day of the Festival. What is the rationale for this halakha? It is due to the fact with regard to acquisition, a child is able to acquire objects; however, with regard to transferring ownership, he is not able to transfer ownership to others. In other words, a child is legally able to acquire an item given to him, but he does not have the legal cognizance to transfer ownership of an item to another. In this case, if an adult gives the child the four species as a gift before having fulfilled the mitzva himself, the child will be unable to effect the transfer of ownership back to the adult. And in that case, a situation will result where the adult is seeking to fulfill his obligation with a lulav that is not his. And Rabbi Zeira said: A person should not say to a child: I will give you something, and then not give it to him, because he thereby comes to teach him about lying, as it is stated: “They have taught their tongues to speak lies” (Jeremiah 9:4). One must not accustom a child to fail to honor commitments. The Gemara notes: And other amora’im disagree with regard to the matter of the dispute of Rabbi Yoḥanan and Rabbi Shimon ben Lakish, as it was stated: If one designated seven etrogim for the seven days of the Festival. Rav said: With each and every one, he fulfills his obligation with it and he may then eat it immediately. And Rav Asi said: With each and every one, he fulfills his obligation with it and he may then eat it the following day. With regard to what principle do they disagree? One Sage, Rav, holds: The etrog was set aside for the mitzva; once the mitzva has been fulfilled it is no longer prohibited to derive benefit from the item. The other Sage, Rav Asi, holds: It was set aside for the entire day. Deriving benefit from the etrog remains prohibited until the end of the day, even after one has fulfilled the mitzva. The Gemara asks: And we, who live outside of Eretz Yisrael, who have two days of the Festival due to uncertainty whether the eighth day is actually the seventh day of Sukkot, how do we act with regard to deriving benefit from the four species? Abaye said: On the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is prohibited, as due to that uncertainty, the day retains the sanctity of Sukkot. However, on the ninth day, with regard to which there is uncertainty as it might be the eighth day, it is certainly permitted. Mareimar said: Even on the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is permitted. Since that is also the first day of the Eighth Day of Assembly, no vestige of the sanctity of the festival of Sukkot is attached to it. The Gemara notes: In Sura they acted in accordance with the opinion of Mareimar and derived benefit from the etrog on the eighth day. Rav Sheisha, son of Rav Idi, acted in accordance with the opinion of Abaye. The Gemara notes: The halakha is in accordance with the opinion of Abaye. § Apropos the matter of the Eighth Day of Assembly in the Diaspora, the Gemara notes: Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Outside of Eretz Yisrael, on the eighth day, with regard to which there is uncertainty that it might be the seventh day of Sukkot, its status is like that of the seventh day with regard to the mitzva of sukka and like that of the eighth day with regard to the blessing, i.e., in Grace after Meals, in kiddush, and in the Amida prayer, the Eighth Day of Assembly is mentioned. Rabbi Yoḥanan said: Its status is like that of the eighth day both with regard to this, the mitzva of sukka, and to that, the blessing. The Gemara explains: Everyone, even Rabbi Yoḥanan, agrees that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day. When they disagree is
מַתְנִי׳ אֵין חוֹשְׁשִׁין שֶׁמָּא גֵּירְרָה חוּלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם, דְּאִם כֵּן מֵחָצֵר לְחָצֵר וּמֵעִיר לָעִיר — אֵין לַדָּבָר סוֹף. גְּמָ׳ טַעְמָא דְּלָא חֲזֵינָא דִּשְׁקַל, הָא חֲזֵינָא דִּשְׁקַל — חָיְישִׁינַן, וּבָעֵי בְּדִיקָה. וְאַמַּאי? נֵימָא אֲכַלְתֵּיהּ! מִי לָא תְּנַן: מְדוֹרוֹת הַגּוֹיִם טְמֵאִים. וְכַמָּה יִשְׁהֶה בְּמָדוֹר וִיהֵא הַמָּדוֹר צָרִיךְ בְּדִיקָה — אַרְבָּעִים יוֹם. וְאַף עַל פִּי שֶׁאֵין לוֹ אִשָּׁה. וְכׇל מָקוֹם שֶׁחוּלְדָּה וַחֲזִיר יְכוֹלִין לַהֲלוֹךְ — אֵין צָרִיךְ בְּדִיקָה! אָמַר רַבִּי זֵירָא, לָא קַשְׁיָא: הָא בְּבָשָׂר, וְהָא בְּלֶחֶם. בְּבָשָׂר — לָא מְשַׁיְּירָא. בְּלֶחֶם — מְשַׁיְּירָא. אָמַר רָבָא: הַאי מַאי? בִּשְׁלָמָא הָתָם — אֵימוֹר הֲוָה, אֵימוֹר לָא הֲוָה. וְאִם תִּמְצָא לוֹמַר הֲוָה — אֵימוֹר אֲכַלְתֵּיהּ. אֲבָל הָכָא, דְּוַדַּאי דַּחֲזֵינָא דִּשְׁקַל — מִי יֵימַר דַּאֲכַלְתֵּיהּ? הָוֵי סָפֵק וּוַדַּאי, וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי. וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי?! וְהָא תַּנְיָא: חָבֵר שֶׁמֵּת וְהִנִּיחַ מְגוּרָה מְלֵיאָה פֵּירוֹת, וַאֲפִילּוּ הֵן בְּנֵי יוֹמָן — הֲרֵי הֵן בְּחֶזְקַת מְתוּקָּנִין. וְהָא הָכָא, דְּוַדַּאי טְבִילִי הָנֵי פֵּירֵי, וְסָפֵק מְעוּשָּׂרִין וְסָפֵק לֹא מְעוּשָּׂרִין, וְקָאָתֵי סָפֵק וּמוֹצִיא מִידֵי וַדַּאי! הָתָם וַדַּאי וּוַדַּאי הוּא, דְּוַדַּאי מְעַשְּׂרִי, כִּדְרַבִּי חֲנִינָא חוֹזָאָה. דְּאָמַר רַבִּי חֲנִינָא חוֹזָאָה: חֲזָקָה עַל חָבֵר שֶׁאֵין מוֹצִיא מִתַּחַת יָדוֹ דָּבָר שֶׁאֵינוֹ מְתוּקָּן. וְאִי בָּעֵית אֵימָא: סָפֵק וְסָפֵק הוּא, דִּילְמָא מֵעִקָּרָא אֵימוֹר דְּלָא טְבִילִי, כְּרַבִּי אוֹשַׁעְיָא. דְּאָמַר רַבִּי אוֹשַׁעְיָא: מַעֲרִים אָדָם עַל תְּבוּאָתוֹ, וּמַכְנִיסָהּ בַּמּוֹץ שֶׁלָּהּ, כְּדֵי שֶׁתְּהֵא בְּהֶמְתּוֹ אוֹכֶלֶת וּפְטוּרָה מִן הַמַּעֲשֵׂר. וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי?! וְהָתַנְיָא אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה בְּשִׁפְחָתוֹ שֶׁל מֵצִיק אֶחָד בְּרִימּוֹן שֶׁהֵטִילָה נֵפֶל לְבוֹר, וּבָא כֹּהֵן וְהֵצִיץ בּוֹ לֵידַע אִם זָכָר הוּא אִם נְקֵבָה הִיא. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְטִיהֲרוּהוּ, מִפְּנֵי שֶׁחוּלְדָּה וּבַרְדְּלָס מְצוּיִין שָׁם. וְהָא הָכָא — דְּוַדַּאי הֵטִילָה, וְסָפֵק גֵּרְרוּהוּ וְסָפֵק לֹא גֵּרְרוּהוּ הָהִיא שַׁעְתָּא, וְקָאָתֵי סָפֵק וּמוֹצִיא מִידֵי וַדַּאי! לָא תֵּימָא ״שֶׁהֵטִילָה נֵפֶל לְבוֹר״, אֶלָּא אֵימָא: ״שֶׁהִפִּילָה כְּמִין נֵפֶל לְבוֹר״, וְהָוֵי סָפֵק וְסָפֵק. וְהָא ״לֵידַע אִם זָכָר הוּא אִם נְקֵבָה הִיא״ קָתָנֵי! הָכִי קָאָמַר: לֵידַע אִם רוּחַ הִפִּילָה, אִם נֵפֶל הִפִּילָה. וְאִם תִּמְצָא לוֹמַר נֵפֶל הִפִּילָה: לֵידַע אִם זָכָר הוּא וְאִם נְקֵבָה הִיא. וְאִיבָּעֵית אֵימָא: הָתָם וַדַּאי וּוַדַּאי הוּא, כֵּיוָן דְּחוּלְדָּה וּבַרְדְּלָס מְצוּיִין שָׁם — וַדַּאי גֵּרְרוּהוּ בְּהָהִיא שַׁעְתָּא. נְהִי דְּשַׁיּוֹרֵי מְשַׁיְּירָא — מִיגְרָר מִיהַת וַדַּאי גֵּרְרוּם בְּהָהִיא שַׁעְתָּא. (לִישָּׁנָא אַחֲרִינָא: נְהִי דְּוַדַּאי אֲכָלוּם לָא אָמְרִינַן, וַדַּאי גֵּרְרוּהוּ לְחוֹרַיְיהוּ — אָמְרִינַן.) וּמִי אָמְרִינַן אֵין חוֹשְׁשִׁין שֶׁמָּא גֵּרְרָה חוּלְדָּה? וְהָא קָתָנֵי סֵיפָא: מַה שֶּׁמְּשַׁיֵּיר יַנִּיחֶנּוּ בְּצִנְעָה, שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו. אָמַר אַבָּיֵי: לָא קַשְׁיָא הָא — בְּאַרְבָּעָה עָשָׂר, הָא — בִּשְׁלֹשָׁה עָשָׂר. בִּשְׁלֹשָׁה עָשָׂר דִּשְׁכִיחַ רִיפְתָּא בְּכוּלְּהוּ בָּתֵּי — לָא מַצְנְעָא. בְּאַרְבָּעָה עָשָׂר דְּלָא שְׁכִיחָא רִיפְתָּא בְּכוּלְּהוּ בָּתֵּי — מַצְנְעָא. אָמַר רָבָא: וְכִי חוּלְדָּה נְבִיאָה הִיא! דְּיָדְעָא דְּהָאִידָּנָא אַרְבֵּיסַר, וְלָא אָפֵי עַד לְאוּרְתָּא, וּמְשַׁיְּירָא וּמְטַמְּרָא?! אֶלָּא, אָמַר רָבָא: מַה שֶּׁמְּשַׁיֵּיר — יַנִּיחֶנּוּ בְּצִנְעָה, שֶׁמָּא תִּטּוֹל חוּלְדָּה בְּפָנֵינוּ, וִיהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו. תַּנְיָא כְּווֹתֵיהּ דְּרָבָא: הָרוֹצֶה לֶאֱכוֹל חָמֵץ אַחַר בְּדִיקָה, כֵּיצַד יַעֲשֶׂה? מַה שֶּׁמְּשַׁיֵּיר יַנִּיחֶנּוּ בְּצִנְעָה, שֶׁלֹּא תָּבוֹא חוּלְדָּה וְתִיטּוֹל בְּפָנֵינוּ, וִיהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו. רַב מָרִי אָמַר: גְּזֵירָה שֶׁמָּא יַנִּיחַ עֶשֶׂר וְיִמְצָא תֵּשַׁע. תֵּשַׁע צִיבּוּרִין שֶׁל מַצָּה וְאֶחָד שֶׁל חָמֵץ, וַאֲתָא עַכְבָּר וּשְׁקַל. וְלָא יָדְעִינַן אִי מַצָּה שְׁקַל אִי חָמֵץ שְׁקַל — הַיְינוּ תֵּשַׁע חֲנוּיוֹת. פֵּירֵשׁ, וַאֲתָא עַכְבָּר וּשְׁקַל — הַיְינוּ סֵיפָא. דִּתְנַן: תֵּשַׁע חֲנוּיוֹת, כּוּלָּן מוֹכְרִין בְּשַׂר שְׁחוּטָה, וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, וְלָקַח מֵאַחַת מֵהֶן, וְאֵינוֹ יוֹדֵעַ מֵאֵיזֶה מֵהֶן לָקַח — סְפֵיקוֹ אָסוּר. וּבַנִּמְצָא — הַלֵּךְ אַחַר הָרוֹב. שְׁנֵי צִיבּוּרִין, אֶחָד שֶׁל מַצָּה וְאֶחָד שֶׁל חָמֵץ. וְלִפְנֵיהֶם שְׁנֵי בָתִּים, אֶחָד בָּדוּק וְאֶחָד שֶׁאֵינוֹ בָּדוּק. וַאֲתוֹ שְׁנֵי עַכְבָּרִים, אֶחָד שְׁקַל מַצָּה, וְאֶחָד שְׁקַל חָמֵץ. וְלָא יָדְעִינַן הֵי לְהַאי עָיֵיל וְהֵי לְהַאי עָיֵיל, הַיְינוּ שְׁתֵּי קוּפּוֹת. דִּתְנַן: שְׁתֵּי קוּפּוֹת, אַחַת שֶׁל חוּלִּין וְאַחַת שֶׁל תְּרוּמָה. וְלִפְנֵיהֶם שְׁנֵי סְאִין, אֶחָד שֶׁל חוּלִּין וְאֶחָד שֶׁל תְּרוּמָה. וְנָפְלוּ אֵלּוּ לְתוֹךְ אֵלּוּ — מוּתָּרִין. שֶׁאֲנִי אוֹמֵר, חוּלִּין לְתוֹךְ חוּלִּין נָפְלוּ, וּתְרוּמָה לְתוֹךְ תְּרוּמָה נָפְלָה. אֵימוֹר דְּאָמְרִינַן ״שֶׁאֲנִי אוֹמֵר״
MISHNA: After conducting the search, one need not be concerned that perhaps a marten dragged leaven from house to house, or from place to place, placing leaven in a house that was already searched. As if so, one need also be concerned that perhaps leaven might have been dragged from courtyard to courtyard and from city to city. In that case, there is no end to the matter, and it would be impossible to rely on any search for leaven. GEMARA: The Gemara infers from the mishna: The reason that one need not search again is that we did not see the marten drag the leaven from the house; however, if we saw the marten drag leaven from the house, we are indeed concerned that it dragged the leaven into the second house, and it therefore requires searching for leaven. The Gemara raises a difficulty: But why is this so? Let us say that the marten ate the bread it took. Didn’t we learn in a mishna: The residences of gentiles are ritually impure, as their wives may have miscarried, and due to the fact that gentiles would bury their stillborn babies in their houses, all their residences are deemed ritually impure due to the possibility of impurity imparted by a corpse. And how long must a gentile have stayed in a residence for the residence to require searching? He must have lived there for forty days. The reason is that until forty days after conception the miscarried fetus is not classified as a stillborn, as it is not sufficiently developed before that stage. This mishna continues: And this decree applies even though the gentile resident has no wife. In issuing the decree, the Sages did not distinguish between a married couple and a single man, so that people would not err in its application (Me’iri). And any place where a marten or a pig can enter unimpeded need not be searched, as presumably if a stillborn was buried there, one of these animals would have taken it. As this mishna indicates that there is a presumption that martens eat whatever they find, the Gemara suggests that the same should apply to leaven. Therefore, even if one actually saw the marten take the bread, he can assume that the animal ate it, obviating the need for an additional search. Rabbi Zeira said: This is not difficult, as in this case, where no search is required, it is referring to flesh, whereas in that case, where one is required to search again, it is referring to bread. Rabbi Zeira elaborates: With regard to flesh, a marten does not leave remnants behind, and therefore the stillborn would have been entirely consumed. With regard to bread, however, the marten leaves remnants behind, requiring an additional search. Rava said: What is this comparison? These cases are not comparable. Granted, there, with regard to the stillborn, one could say that it was in the house and one could say that it was not in the house. And even if you say it was there, say that the marten ate it. The very presence of the stillborn in the house is based on an assumption, and even if it was there, it was probably consumed. However here, where one definitely saw the marten take the bread, who will say that the marten ate it? It is a conflict between an uncertainty whether or not the marten ate the bread, and a certainty that the bread was there. The principle is that an uncertainty does not override a certainty. The Gemara raises a difficulty against this principle: And is it so that an uncertainty does not override a certainty? But wasn’t it taught in a baraita: With regard to a ḥaver who died and left a storehouse filled with produce, even if the produce was there only that day, the fruit has the presumptive status of produce that was ritually prepared, i.e., properly tithed. The assumption is that the owner tithed it himself or commanded others to do so. However, here, this produce was certainly untithed at the outset, and there is uncertainty whether they are tithed or whether they are not tithed. Despite this conflict, the uncertainty whether they were tithed comes and overrides the certainty that they were untithed produce. The Gemara rejects this contention: There, the conflict is between certainty and certainty, as the produce is certainly tithed, in accordance with the statement of Rabbi Ḥanina Ḥoza’a. As Rabbi Ḥanina Ḥoza’a said: There is a presumption with regard to a ḥaver that he does not allow produce that is not ritually prepared, to leave his possession. It is therefore certain that the produce is tithed. And if you wish, say instead that in that case the conflict is between uncertainty and uncertainty, as perhaps one could say that the produce was never initially untithed. It is possible that there was never an obligation to tithe this produce, in accordance with the opinion of Rabbi Oshaya. As Rabbi Oshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain, and bring it into the courtyard in its chaff so that his animal may eat from it. And this grain is exempt from tithes. Although the obligation to tithe produce that has been fully processed applies even to animal fodder, it is permitted to feed one’s animal untithed produce that has not been fully processed. In light of this halakha it is possible that the fruit of the ḥaver in the storehouse may not have been subject to the obligation to be tithed. Consequently, the aforementioned case involving produce is a conflict between two uncertain factors, as it is uncertain whether or not the owner was obligated to tithe the produce in the first place, and even if he was required to do so, it is uncertain whether or not the ḥaver tithed it. The Gemara raises a further difficulty against Rava: And is it so that an uncertainty does not override a certainty? But wasn’t it taught in a baraita that Rabbi Yehuda said: There was an incident involving the maidservant of a certain violent person in the city of Rimon, who threw a stillborn baby into a pit, and a priest came and glanced at the baby to ascertain whether it is male or whether it is female, as a woman who has just given birth, even to a stillborn, is ritually impure for different lengths of time, depending on whether she gave birth to a male or a female (see Leviticus 12). And the incident came before the Sages, to rule whether or not the priest contracted ritual impurity when standing over the corpse, and they deemed him ritually pure. The basis for this ruling was due to the fact that as a marten and a polecat [bardelas] are found there, it is likely that the baby was dragged away before the priest arrived at the pit. And yet here, where it is certain that she threw the stillborn baby into the pit, and it is uncertain whether a marten or polecat dragged it away and it is uncertain whether it did not drag it away at that time, the Sages nevertheless ruled that an uncertainty comes and overrides a certainty. The Gemara rejects this contention: Do not say in the baraita that she certainly threw a stillborn into a pit; rather, say that she threw an object similar to a stillborn into a pit. Perhaps it was not a stillborn baby; it might have simply been congealed blood, which does not transmit impurity. And therefore this is a conflict between uncertainty and uncertainty. It is unclear whether there was anything in the pit that could have rendered the priest ritually impure, and even if there was, it might have already been dragged away. The Gemara retorts: But isn’t it taught in the baraita: To ascertain whether it is male or whether it is female, indicating that the only uncertainty was with regard to gender; it was certainly a stillborn baby. The Gemara rejects this proof, as this is what the baraita is saying: The priest sought to ascertain whether she miscarried mere wind, i.e., an amorphous mass, or if she miscarried a stillborn baby. And if you say that she miscarried a stillborn, he sought to ascertain whether it is male or whether it is female. And if you wish, say instead: There it is not a conflict between certainty and uncertainty; rather it is between certainty and certainty. Since a marten and a polecat are found there, they certainly dragged it away at that time, without delay. Although martens leave part of their food, in any case they certainly dragged the baby to their holes at that time. Another version of this answer: Although we do not say that they certainly ate the stillborn, we do say that they certainly dragged it to their holes. Consequently, the ruling in this case does not contradict the general principle that an uncertainty does not override a certainty. The Gemara proceeds to analyze a more fundamental aspect of the mishna: And do we say that one need not be concerned that perhaps a marten dragged the leaven? But isn’t it taught in the last clause, in the next mishna: With regard to the leaven that one leaves after the search, he should place it in a concealed location, so that it will not require searching after it. Apparently, there is concern lest a marten take some of the remaining leaven. Abaye said: This is not difficult; this ruling is referring to the fourteenth of Nisan, whereas that ruling is referring to the thirteenth. The Gemara elaborates: On the thirteenth of Nisan, when bread is still found in every house, the marten does not conceal the leaven, and therefore there is no concern that perhaps the marten dragged the leaven elsewhere and concealed it. However, on the fourteenth of Nisan, when bread is not found in any of the houses, the marten hides the leaven. Rava said in surprise: And is the marten a prophetess that knows that now is the fourteenth of Nisan and no one will bake until the evening, and it leaves over bread and conceals it in its hole? Rather, Rava rejected Abaye’s answer and said: With regard to the leaven that one leaves after the search, he should place it in a concealed location, lest a marten take it before us and it will require searching after it. Only if one actually sees the marten take the leaven, is he required to search after it. It was taught in a baraita in accordance with the opinion of Rava: One who wishes to eat leavened bread after his search, what should he do? With regard to the leaven that one leaves after the search, he should place it in a concealed location, so that a marten will not come and takes it before us, and he will need to search the house after it. Rav Mari said that there is a different resolution of the apparent contradiction between the baraitot: One conceals the leaven that he found, due to a decree lest he place ten pieces of bread and find only nine. Since the tenth piece is missing, he will be obligated to conduct an additional search. Apropos the issue of leaven taken by a rodent, the Gemara analyzes a series of similar cases. In a case where there were nine piles of matza and one pile of leavened bread, and one saw a mouse come and take a morsel from a pile, and we do not know if it took matza or if it took leavened bread, this is akin to the case of nine stores in the mishna cited below. If a portion became separated from one of the piles and we did not know if it was matza or leaven, and one saw a mouse come and take it, that is akin to the case mentioned in the latter clause of that mishna. The Gemara elaborates. As we learned in a baraita: With regard to nine stores in a city, all of which sell kosher meat from a slaughtered animal, and one other store that sells meat from unslaughtered animal carcasses, and a person took meat from one of them and he does not know from which one he took the meat, in this case of uncertainty, the meat is prohibited. This ruling is based on the principle: The legal status of an item fixed in its place is that of an uncertainty that is equally balanced. In this case, when it comes to determining whether or not this meat comes from a kosher store, the two types of stores are regarded as though they were equal in number. This baraita continues: And in the case of meat found outside, follow the majority. If most stores in the city sell kosher meat one can assume that the meat he found is kosher, based on the principle: Any item separated, i.e., not fixed in its place, is presumed to have been separated from the majority. By the same token, if most stores in that city sell non-kosher meat, the meat found is presumed to be non-kosher. These two principles can be applied to the cases involving piles of matza and leaven: If the morsel was separated from the piles when taken by the mouse, follow the majority. However, if the mouse took the morsel from one of the piles, the legal status of the morsel is that of an equally balanced uncertainty concerning whether it was taken from a pile of matza or a pile of leaven, and the owner is required to conduct an additional search. The Gemara discusses another case: There are two piles, one of matza and one of leavened bread, and before them there are two houses, one which was searched and one which was not searched, and two mice came, and in our presence one took matza and one took leavened bread. Each mouse went into a different house, and we do not know which mouse entered this house and which mouse entered that house. It is unclear whether or not the mouse that took the leaven entered the house that was searched. This situation is akin to the case of two baskets. As we learned in the Tosefta: There are two baskets, one filled with non-sacred produce and the other one filled with teruma, and before them are two vessels each containing a se’a of produce, one filled with non-sacred produce and the other one filled with teruma. And these, the contents of each of the baskets, fell into those, each of the se’a vessels. It is possible that the teruma fell into the non-sacred produce, and it is prohibited for non-priests to eat a mixture of teruma and non-sacred produce. Nevertheless, the contents of the se’a vessel containing the non-sacred produce is permitted, as I say that the non-sacred produce fell into the non-sacred produce and the teruma fell into the teruma. Likewise, with regard to leaven, presumably the mouse took the leaven into the house that had not been searched, and there is no need to conduct an additional search of the house that was already searched. The Gemara rejects this comparison: Say that we state and apply the principle: As I say, and assume that everything occurred in a way that preserves the produce in its permitted state
והא א"ר שמעון שתי אחיות לא חולצות ולא מתייבמות גזירה משום איסור מצוה דעלמא הא תינח איהי אחותה מאי איכא למימר גזירה אחותה משום לתא דידה והא גבי ערוה לא גזרינן שאני ערוה דמגמר גמירי לה אינשי וקלא אית לה: מתני׳ שלשה אחין שנים נשואים שתי אחיות ואחד מופנה מת אחד מבעלי אחיות ועשה בה מופנה מאמר ואח"כ מת אחיו השני בש"א אשתו עמו והלזו תצא משום אחות אשה וב"ה אומרים מוציא את אשתו בגט ובחליצה ואשת אחיו בחליצה זו היא שאמרו אוי לו על אשתו ואוי לו על אשת אחיו: גמ׳ זו היא למעוטי מאי למעוטי הך דר' יהושע דלא עבדינן כוותיה אלא אי כר"ג אי כר"א א"ר אלעזר לא תימא מאמר לב"ש קונה קנין גמור דאי בעי לאפוקי סגי לה בגיטא אלא מאמר לב"ש אינו קונה אלא לדחות בצרה בלבד אמר רבי אבין אף אנן נמי תנינא בש"א יקיימו יקיימו אין לכתחלה לא ואי ס"ד מאמר לב"ש קונה קנין גמור זה יעשה מאמר ויקנה וזה יעשה מאמר ויקנה אלא מאי דוחה דחייה גמורה זה יעשה מאמר וידחה וזה יעשה מאמר וידחה אלא מאי אית לך למימר מאמר דהתירא דחי דאיסורא לא דחי ה"נ מאמר אפילו למ"ד מאמר קונה קנין גמור מאמר דהתירא קני דאיסורא לא קני רב אשי מתני הכי אמר ר"א לא תימא מאמר לב"ש דחי דחייה גמורה וצרתה חליצה נמי לא בעיא אלא דוחה ומשייר הוא א"ר אבין אף אנן נמי תנינא ב"ש אומרים יקיימו יקיימו אין לכתחלה לא ואי ס"ד מאמר לב"ש דוחה דחייה גמורה זה יעשה מאמר וידחה וזה יעשה מאמר וידחה ואלא הא קתני בש"א אשתו עמו והלזו תצא משום אחות אשה אלא יבמה דחזיא לכולהו חזיא למקצתה יבמה דלא חזיא לכולהו לא חזיא למקצתה בעי רבה מאמר לב"ש נישואין עושה או אירוסין עושה אמר ליה אביי למאי הלכתא אילימא ליורשה וליטמא לה ולהפר נדריה השתא ארוסה בעלמא תני ר' חייא אשתו ארוסה לא אונן ולא מטמא לה וכן היא לא אוננת ולא מטמאת לו מתה אינו יורשה מת הוא גובה כתובתה עבד בה מאמר מיבעיא ואלא לענין מסירה לחופה מאי נישואין עושה ולא בעיא מסירה לחופה או דלמא אירוסין עושה ובעיא מסירה לחופה א"ל השתא לא עבד בה מאמר כתיב (דברים כה, ה) יבמה יבא עליה בעל כרחה עבד בה מאמר מיבעיא א"ל שאני אומר כל העושה מאמר ביבמתו פרחה ממנו זיקת יבמין וחלה עליה זיקת אירוסין מאי ת"ש שומרת יבם בין יבם אחד בין שני יבמין ר"א אומר יפר ר' יהושע אומר לאחד ולא לשנים ר' עקיבא אומר לא לאחד ולא לשנים והוינן בה בשלמא ר"ע סבר אין זיקה אפי' לחד לר' יהושע לחד יש זיקה לתרי אין זיקה אלא לר"א נהי נמי דקסבר יש זיקה בשלמא לחד מיפר אלא לתרי אמאי וא"ר אמי (בר אהבה) הכא במאי עסקינן כגון דעבד בה מאמר וב"ש היא דאמר מאמר קונה קנין גמור אי אמרת בשלמא נישואין עושה משום הכי מיפר אלא אי אמרת אירוסין עושה היכי מצי מיפר והתנן נערה המאורסה אביה ובעלה מפירים נדריה אמר רב נחמן בר יצחק מאי מיפר מיפר בשותפות ולר"א דאמר מאמר לב"ש אינו קונה אלא לדחות לצרה בלבד אמאי מיפר בשותפות אמר לך ר' אלעזר אימר דאמרי אנא אינו קונה אלא לדחות לצרה בלבד דלא סגי לה בגיטא אלא בעי נמי חליצה להפר נדריה מי אמרינן ואיבעית אימא אמר לך רבי אלעזר ולרב נחמן בר יצחק מי ניחא מי קתני יפרו יפר קתני אלא הכא במאי עסקינן שעמדה בדין ופסקו לה מזונות משלו וכדרב פנחס משמיה דרבא דאמר רב פנחס משמיה דרבא כל הנודרת על דעת בעלה היא נודרת:
This halakha was also taught in the previous mishna (26a), and it is cited in this mishna according to the opinion of Rabbi Shimon. The Gemara asks: But didn’t Rabbi Shimon say: Two sisters neither perform ḥalitza nor enter into levirate marriage? Because these women are eligible for levirate marriage according to Torah law, they are considered the sisters of a woman with whom he has a levirate bond. In this case, Rabbi Shimon exempts them from both ḥalitza and levirate marriage. Why, then, does the mishna require them to perform ḥalitza? The Gemara answers: It is a rabbinic decree due to the general case of a prohibition resulting from a mitzva. If they did not perform ḥalitza in this case, where they are sisters, there is a concern that people would assume that their exemption from ḥalitza stemmed not from their status as sisters but rather due to the prohibition. This would lead to the mistaken conclusion that women who are forbidden due to a mitzva do not require ḥalitza. Therefore, the Sages issued a rabbinic decree requiring ḥalitza in this case. The Gemara asks: This works out well for her, as she is forbidden due to the prohibition resulting from a mitzva. It is appropriate to require ḥalitza with her, to demonstrate that ḥalitza is generally applied in cases where there is a prohibition resulting from a mitzva. But with regard to her sister, what is there to say? Why must she perform ḥalitza as well? The Gemara answers: There is a rabbinic decree with regard to her sister due to her. The Gemara asks: If Rabbi Shimon issues a decree in this case requiring ḥalitza for the sister, out of concern for confusion, then there is a difficulty: But, with regard to a forbidden relative we do not issue a decree requiring ḥalitza due to her sister; why does Rabbi Shimon issue a rabbinic decree requiring ḥalitza with a woman forbidden due to a prohibition resulting from a mitzva and not with a woman who is a forbidden relative? The Gemara answers: Forbidden relatives are different, as people learn the halakhot pertaining to them because they are stated explicitly in the Torah and are well known to all, and the ruling has publicity. Therefore, there is no concern lest people mistakenly confuse this case with cases of yevamot who are not sisters. Prohibitions resulting from mitzvot are not, however, explicit in the Torah, nor are they generally known. MISHNA: In the case of three brothers, two of whom were married to two sisters, and one who was single, the following occurred: The husband of one of the sisters died childless, leaving behind his wife, and the single brother performed levirate betrothal [ma’amar] to this wife. The single brother performed an act of betrothal to the yevama but did not yet consummate the marriage by engaging in sexual intercourse. Afterward, the second brother died, and therefore the second brother’s wife, the sister of the betrothed, happened before the single brother for levirate marriage as well. In this case, Beit Shammai say: His wife remains with him. The woman he betrothed is considered like his wife, and he is not required to divorce her. And this other woman leaves the yavam and is exempt from levirate marriage as the sister of a wife. Beit Hillel say: Being as he had not yet entered into marriage with the first woman, he is required to perform levirate marriage with both women. Therefore, he divorces his wife, i.e., the woman to whom he performed levirate betrothal, with a bill of divorce, which nullifies levirate betrothal, and by ḥalitza, which nullifies the levirate bond. And, he sends away the wife of his second brother with ḥalitza as well. They comment: This is the case that was referred to when the Sages said: Woe unto him for his wife and woe unto him for the wife of his brother. Due to the combination of circumstances, he loses them both. GEMARA: The Gemara asks: What does the mishna’s formulation of the term: This is, which indicates limitation and exactitude, come to exclude? The Gemara answers: It excludes that statement of Rabbi Yehoshua (109a). There, Rabbi Yehoshua holds that if a man is married to a minor when her sister happens before him for levirate marriage, he must send both of the women away. He said there: Woe unto him for his wife and woe unto him for the wife of his brother. From the language in the mishna here, we learn that we do not act in accordance with his opinion. Rather, we act either in accordance with the opinion of Rabban Gamliel or in accordance with the opinion of Rabbi Elazar. According to the opinion of both of these tanna’im in the mishna (109a), despite the conflict between the brother’s marriage to the minor and the levirate bond with her sister, there is still a way for him to marry one of the women. § With regard to the main issue of levirate betrothal, it would seem from this mishna that Beit Shammai hold that levirate betrothal has the legal force of levirate marriage. However, Rabbi Elazar said: Do not say that levirate betrothal acquires the woman as a full-fledged acquisition according to the opinion of Beit Shammai, such that the first woman becomes his wife to the extent that if he wants to divorce her a bill of divorce would suffice without an act of ḥalitza. Rather, for Beit Shammai, levirate betrothal acquires the woman only insofar as it precludes a rival wife from entering levirate marriage. The legal force of levirate betrothal is limited to preventing the rival wife of the sister from performing levirate marriage; she is exempt from both levirate marriage and ḥalitza. Rabbi Avin said: We, too, learn in the mishna a proof that levirate betrothal is not a full-fledged act of acquisition, even according to Beit Shammai. The mishna at the beginning of this chapter (26a) teaches that when two sisters who are yevamot happen before two brothers for levirate marriage, if the brothers married their wives before consulting the court, then Beit Shammai say: They may maintain them as their wives. From here it can be deduced: If they already married them, yes, they may maintain them. However, marrying them ab initio, no, this is prohibited due to the prohibition against marrying the sister of a woman with whom one has a levirate bond. And if it enters your mind that according to Beit Shammai levirate betrothal acquires the woman as a full-fledged acquisition, then this matter could potentially have been resolved ab initio: This brother should perform levirate betrothal and acquire one sister, and that brother should perform levirate betrothal and acquire the other sister. As there is no prohibition whatsoever involved in performing levirate betrothal, the concern for violating a prohibition by consummating the levirate marriage with a sister of a woman with whom he has a levirate bond is avoided; he only betroths her, but does not engage in sexual intercourse with her. After the betrothal, the levirate bond of her sister is dissolved and he can freely consummate the levirate marriage with her. The Gemara objects: Rather, what then? If levirate betrothal does not serve to fully acquire the woman, what is the alternative? It must be that according to Beit Shammai levirate betrothal precludes the rival wife from entering levirate marriage with a complete preclusion. If so, there is an additional potential scenario: This one should perform levirate betrothal with one sister and preclude the second sister from entering levirate marriage, and that one should perform levirate betrothal with the second sister and preclude the first sister from entering levirate marriage. In this way, the yevamin can consummate the levirate marriage with the sisters ab initio as well. Yet the mishna does not allow for this possibility. Rather, what have you to say? One must assert that levirate betrothal performed in circumstances where it is permitted to perform levirate marriage, i.e. where there is no prohibition with regard to the close relative of a woman with whom the yavam has a levirate bond, completely precludes the rival wife from entering levirate marriage. However, levirate betrothal performed in circumstances where it is forbidden to perform levirate marriage, does not preclude entering levirate marriage. Therefore, in the case of two sisters who happen simultaneously before two brothers for levirate marriage, the sisters cannot be precluded from entering levirate marriage via levirate betrothal. So too here, with regard to levirate betrothal performed by the third brother, the same distinction can be made. Even according to the one who said that levirate betrothal acquires a woman as a full-fledged acquisition, just like marriage, there is the following difference: Levirate betrothal under permitted circumstances acquires the woman, but levirate betrothal under forbidden circumstances does not acquire the woman. Therefore, there is no proof as to the nature of levirate betrothal according to the opinion of Beit Shammai from the first mishna in the chapter. Rav Ashi teaches this discourse in this manner: Rabbi Elazar said: Do not say that according to Beit Shammai levirate betrothal precludes entering levirate marriage as a complete preclusion, so that the rival wife of the woman who received levirate betrothal does not require even ḥalitza. Rather, it precludes entering levirate marriage and yet leaves a remnant of the levirate bond in place. Accordingly, levirate betrothal precludes the rival wife’s entering levirate marriage to the degree that the yavam is not required to divorce the woman he betrothed, but the levirate bond with the rival wife remains to the extent that he must still perform ḥalitza with her. Rabbi Avin said: We, too, learn this statement from the mishna, where it states: Beit Shammai say: They may maintain them as their wives. From here it can be deduced: Yes, they may maintain them as their wives after the fact; no, they are not allowed to marry them ab initio. And if it enters your mind to say that, according to Beit Shammai, levirate betrothal precludes entering levirate marriage as a complete preclusion, then this brother should perform levirate betrothal and preclude one sister from levirate marriage, and that brother should perform levirate betrothal and preclude the other sister from levirate marriage. The Gemara challenges this conclusion: But didn’t the mishna teach that Beit Shammai say: His wife remains with him, and this other is sent away due to her status as a sister of his wife? This indicates that she is exempt from levirate marriage and does not even require ḥalitza. Rather, one must resolve this by asserting that a yevama who is suitable for all of the aspects of levirate marriage is also suitable for part of it. If a yevama is eligible for both levirate marriage and ḥalitza when she happens before the brothers, as in the case cited in the present mishna where the woman who happened before the third brother was permitted to enter into levirate marriage, she is eligible for part of it. This indicates that if the yavam does not take her in levirate marriage but performs only levirate betrothal, the levirate betrothal has sufficient legal force to preclude the rival wife completely. However, a yevama who is not suitable for all of the aspects of levirate marriage is also not suitable for a part of it. If the yevama is not eligible for levirate marriage, such as in the case referred to in the first mishna of this chapter, where both women happened simultaneously so that the yavam is not permitted to consummate the levirate marriage with either woman, she is not suitable for part of it. In that case, if the yavam performs levirate betrothal, it does not have the legal force to affect a total preclusion. § With regard to Beit Shammai’s opinion about levirate betrothal, Rabba asks: Does levirate betrothal, according to the opinion of Beit Shammai, create a full-fledged marriage bond? Or, does it merely create betrothal, similar to all other acts of betrothal? Abaye said to him: With regard to what halakha do you ask this? If we say it pertains to inheriting from her when she dies, and to becoming ritually impure for her if he is a priest, and to nullifying her vows, all of which are rights and obligations acquired by marriage, this is difficult. Now, with regard to a betrothed woman in general, i.e., a woman who was betrothed by Torah law, Rabbi Ḥiyya teaches in a baraita: One does not enter acute mourning on the day of the death of his betrothed wife, nor can he become ritually impure for her if she dies if he is a priest. Similarly, she does not enter acute mourning for him and is not obligated to become ritually impure for him. If she dies, he does not inherit from her; if he dies, she collects the payment of her marriage contract; In a case where he performed only levirate betrothal with her, is it necessary to say that he does not inherit from her, nor does he become ritually impure for her? Therefore, this halakha is obvious and Rabba’s question seems superfluous. Rather, the question must relate to the matter of delivery of the woman to the husband under a wedding canopy. What is the ruling with regard to this? Is the yavam obligated to enter the wedding canopy in the manner that he would with any other betrothed woman, or not? This is the dilemma: Does levirate betrothal create a full-fledged marriage bond, whereby the yevama would not require further delivery to a wedding canopy? Or, does levirate betrothal perhaps create only betrothal, whereby she would require delivery to a wedding canopy? Abaye said to him that this question is not necessary, as well: Now, if he did not perform levirate betrothal with her at all, it is written: “Her brother-in-law will have intercourse with her” (Deuteronomy 25:5). It is deduced from this verse that he can take her even against her will. Is it necessary to say that if he performed levirate betrothal with her, even without a wedding canopy, that he is allowed to engage in sexual intercourse with her? Rabba said to him: This question is relevant, as I say that anyone who performs levirate betrothal with his yevama causes the levirate bond to be removed from him, and he is no longer considered subject to the halakhot of levirate marriage. Instead, a standard bond of betrothal applies to him. Therefore, it is appropriate to ask if this act of levirate betrothal is similar to a standard betrothal insofar as the wedding canopy is concerned, and consequently the woman would be required to enter the wedding canopy. Alternatively, perhaps the halakhot of levirate marriage still apply somewhat, in which case the woman would not be required to enter a wedding canopy in order to become married, similar to a standard yevama to whom levirate betrothal was not performed. Does the performance of levirate betrothal weaken the capacity of intercourse to establish levirate marriage on its own? What is the halakhic ruling here? The Gemara suggests: Come and hear an answer from what is taught in a mishna (Nedarim 74a): What is the ruling with regard to the nullification of vows for a widow who is waiting for her yavam, whether she is waiting for a single yavam or two yevamin? Rabbi Eliezer says: Let him nullify her vows. The yavam may nullify her vows as though he were her husband. Rabbi Yehoshua says: This holds true only if she is bonded to a single yavam, but not to two. Rabbi Akiva says: It does not hold true, neither to one yavam nor to two yevamin. They may not they nullify her vows. And we discussed this issue, interpreting the various opinions: Granted, Rabbi Akiva holds that the levirate bond is not substantial, even in the case of one yavam. In his opinion, the levirate obligation does not create a marriage bond at all, even if there is only a single yavam. And according to Rabbi Yehoshua, the levirate bond with one yavam is substantial. The yevama undoubtedly requires this yavam for levirate marriage, and therefore she is considered to be like his wife. But with two yevamin, the levirate bond is not substantial, since it is not clear which brother will consummate the levirate marriage with her. However, Rabbi Eliezer, if he indeed holds that the levirate bond is substantial, his opinion is difficult. Granted, if there is one yavam, he can nullify her vows, but if there are two, why should only one of them suffice to nullify her vows, as it is not yet clear which of them will eventually marry her? And Rabbi Ami bar Ahava said: With what are we dealing here? This is a case where one of them performed levirate betrothal with her, and this is in accordance with the opinion of Beit Shammai, who say: Levirate betrothal acquires her as a full-fledged acquisition. This interpretation can resolve Rabba’s question. Granted, if you say levirate betrothal creates a full-fledged marriage, it is due to that reason that the yavam can nullify her vows just as a full-fledged husband does. However, if you say that levirate betrothal merely creates betrothal, how can he nullify the vows? Even in standard cases of betrothal by Torah law the husband cannot nullify her vows, for didn’t we learn in a mishna: With regard to a betrothed young woman, only her father and her husband together can nullify her vows? How could a yavam nullify the vows without the father of the yevama, if he is not considered a full-fledged husband? Rav Naḥman bar Yitzḥak said that this proof can be rejected by interpreting the mishna as follows: What is the meaning of the phrase: He nullifies? That he nullifies her vows only in conjunction with her father. The Gemara questions this reading of the mishna: And according to the opinion of Rabbi Elazar, who said that for Beit Shammai levirate betrothal acquires the woman only insofar as it precludes a rival wife from entering levirate marriage, and it is not a full-fledged acquisition, why should the yavam nullify her vows, even if he does so in conjunction with her father? The Gemara answers: Rabbi Eliezer could have said to you: One can say that when I said that levirate betrothal acquires the woman only insofar as it precludes the rival wife from entering levirate marriage, it was to emphasize that a bill of divorce would not suffice for her, but rather she also requires ḥalitza. However, with regard to the matter of nullifying her vows, do we say that levirate betrothal is not effective, and that he cannot nullify her vows alone? And if you wish, say an alternate explanation: Rabbi Elazar could have said to you: And as for Rav Naḥman bar Yitzḥak, does this resolution that the mishna is only referring to a case where the father and the yavam can nullify her vows together work out well? Did the mishna teach that they can nullify her vows? It teaches that he can nullify her vows in the singular, implying that he nullifies the vows alone and not in conjunction with anyone else. Rather, the mishna must be explained differently: With what are we dealing here? It is a case where the yavam, regardless of whether or not he performed levirate betrothal, did not want to consummate the levirate marriage or perform ḥalitza. Therefore, the yevama stood in court so as to compel him to consummate the levirate marriage or perform ḥalitza, and it ruled that he must supply her sustenance. Because she is bound to him and cannot marry another, the court ruled that he was responsible for her livelihood. And this is in accordance with the statement that Rav Pineḥas said in the name of Rava, as Rav Pineḥas said in the name of Rava: Any woman who makes a vow, makes her vow with the consent of her husband. Because she is dependent upon her husband for her livelihood, she does not act without his consent. In this case, because the yavam is responsible to supply the yevama with sustenance, it is assumed that her vows are also made with his consent. It is for this reason that he can nullify her vows without her father. Consequently, no conclusive proof can be derived from here with regard to the strength of acquisition through levirate betrothal.

(א) עֲבוֹדַת הָאָרֶץ בְּשָׁנָה שִׁשִּׁית שְׁלֹשִׁים יוֹם סָמוּךְ לַשְּׁבִיעִית אֲסוּרָה הֲלָכָה לְמשֶׁה מִסִּינַי. מִפְּנֵי שֶׁהוּא מְתַקְּנָהּ לַשְּׁבִיעִית. וְדָבָר זֶה בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הוּא שֶׁנֶּאֱסַר מִפִּי הַשְּׁמוּעָה. וְגָזְרוּ חֲכָמִים שֶׁלֹּא יִהְיוּ חוֹרְשִׁים שְׂדֵה הָאִילָן עֶרֶב שְׁבִיעִית בִּזְמַן הַמִּקְדָּשׁ אֶלָּא עַד הָעֲצֶרֶת. וּשְׂדֵה הַלָּבָן עַד הַפָּסַח. וּבַזְּמַן שֶׁאֵין מִקְדָּשׁ מֻתָּרִין בַּעֲבוֹדַת הָאָרֶץ עַד רֹאשׁ הַשָּׁנָה כְּדִין תּוֹרָה:

(ב) אֵי זוֹ הִיא שְׂדֵה הָאִילָן. כָּל שְׁלֹשָׁה אִילָנוֹת לְבֵית סְאָה. אֶחָד אִילַן סְרָק וְאַחַד אִילַן מַאֲכָל וַאֲפִלּוּ הֵן שֶׁל שְׁלֹשָׁה אֲנָשִׁים רוֹאִין אוֹתָן כְּאִלּוּ הֵם תְּאֵנִים. אִם רְאוּיִין לַעֲשׂוֹת כִּכַּר דְּבֵלָה שֶׁל שִׁשִּׁים מָנֶה חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָם. וְהוּא שֶׁיִּהְיֶה רָחוֹק בֵּין כָּל אֶחָד וְאֶחָד כְּדֵי שֶׁיִּהְיֶה הַבָּקָר יָכוֹל לַעֲבֹר בְּכֵלָיו:

(ג) הָיוּ פָּחוֹת מִשְּׁלֹשָׁה לְבֵית סְאָה. אוֹ שֶׁהָיוּ שְׁלֹשָׁה וְאֶחָד רָאוּי לַעֲשׂוֹת שִׁשִּׁים מָנֶה אוֹ יֶתֶר וְהַשְּׁנַיִם אֵינָן רְאוּיִין לַעֲשׂוֹת. אוֹ שְׁנַיִם רְאוּיִין לַעֲשׂוֹת אֲפִלּוּ מֵאָה מָנֶה וְאֶחָד אֵינוֹ עוֹשֶׂה. אֵין חוֹרְשִׁין לָהֶן אֶלָּא לְצָרְכָּם וְהוּא מְלֹא הָאוֹרֶה וְסַלּוֹ חוּצָה לוֹ:

(ד) הָיוּ מִשְׁלֹשָׁה וְעַד תִּשְׁעָה וּרְאוּיִין לַעֲשׂוֹת שִׁשִּׁים מָנֶה חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן וְאַף עַל פִּי שֶׁיֵּשׁ בָּהֶם מִי שֶׁאֵינוֹ רָאוּי לַעֲשׂוֹת:

(ה) הָיוּ עֲשָׂרָה אִילָנוֹת לְתוֹךְ בֵּית סְאָה אוֹ יֶתֶר בֵּין עוֹשִׂין בֵּין אֵינָם עוֹשִׂין חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן. עֶשֶׂר נְטִיעוֹת מְפֻזָּרוֹת לְתוֹךְ בֵּית סְאָה חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן עַד רֹאשׁ הַשָּׁנָה וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי:

(ו) הָיוּ עֲשׂוּיוֹת שׁוּרָה אַחַת (אוֹ) מֻקָּפוֹת עֲטָרָה אֵין חוֹרְשִׁין לָהֶן אֶלָּא צָרְכָּן לְכָל אֶחָד וְאֶחָד. וְהַדִּלּוּעִין עִם הַנְּטִיעוֹת מִצְטָרְפוֹת לַעֲשָׂרָה:

(ז) אֵי זוֹ הִיא נְטִיעָה זֶה הָאִילָן הַקָּטָן כָּל זְמַן שֶׁקּוֹרְאִין לוֹ נְטִיעָה:

(ח) אִילָן שֶׁנִּקְצַץ וְהוֹצִיא חֲלִיפִין אִם נִקְצַץ מִטֶּפַח וּלְמַעְלָה הֲרֵי הוּא כְּאִילָן. מִטֶּפַח וּלְמַטָּה הֲרֵי הוּא כִּנְטִיעָה:

(ט) וְכָל הַדְּבָרִים הָאֵלּוּ בִּזְמַן הַמִּקְדָּשׁ כְּמוֹ שֶׁאָמַרְנוּ. אֲבָל בַּזְּמַן הַזֶּה מֻתָּרִין בַּעֲבוֹדַת הָאָרֶץ עַד רֹאשׁ הַשָּׁנָה. אַף בִּזְמַן הַמִּקְדָּשׁ מֻתָּר לְסַקֵּל וּלְזַבֵּל הַשָּׂדוֹת וְלַעֲדֹר הַמִּקְשָׁאוֹת וְהַמִּדְלָעוֹת וּבֵית הַשְּׁלָחִין עַד רֹאשׁ הַשָּׁנָה. וּמְזַבְּלִין וּמְפָרְקִין וּמְאַבְּקִין וּמְעַשְּׁנִין וּמְקַרְסְמִין וּמְזָרְדִין וּמְפַסְּלִין וּמְזַהֲמִין אֶת הַנְּטִיעוֹת וְכוֹרְכִין וְקוֹטְמִין אוֹתָן. וְעוֹשִׂין לָהֶם בָּתִּים וּמַשְׁקִין אוֹתָם. וְסָכִין אֶת הַפַּגִּין. וּמְנַקְּבִין אוֹתָן. כָּל עֲבוֹדוֹת אֵלּוּ מֻתָּרוֹת בְּעֶרֶב שְׁבִיעִית עַד רֹאשׁ הַשָּׁנָה שֶׁל שְׁבִיעִית וַאֲפִלּוּ בִּזְמַן הַמִּקְדָּשׁ:

(י) פַּגֵּי עֶרֶב שְׁבִיעִית שֶׁנִּכְנְסוּ לִשְׁבִיעִית וְשֶׁל שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית לֹא סָכִין וְלֹא מְנַקְּבִין. וּבִזְמַן הַמִּקְדָּשׁ אֵין בּוֹנִין מַדְרֵגוֹת עַל פִּי הַגֵּאָיוֹת עֶרֶב שְׁבִיעִית מִשֶּׁיִּפָּסְקוּ הַגְּשָׁמִים. מִפְּנֵי שֶׁהוּא מְתַקְּנָן לַשְּׁבִיעִית:

(יא) אַף בַּזְּמַן הַזֶּה אֵין נוֹטְעִין אִילָנוֹת וְאֵין מַרְכִּיבִין וְאֵין מַבְרִיכִין עֶרֶב שְׁבִיעִית אֶלָּא כְּדֵי שֶׁתִּקְלֹט הַנְּטִיעָה וְתִשְׁהֶה אַחַר הַקְּלִיטָה שְׁלֹשִׁים יוֹם קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁל שְׁבִיעִית. וּסְתָם קְלִיטָה שְׁתֵּי שַׁבָּתוֹת. וְדָבָר זֶה אָסוּר לְעוֹלָם מִפְּנֵי מַרְאִית הָעַיִן שֶׁמָּא יֹאמַר הָרוֹאֶה בַּשְּׁבִיעִית נִטְּעוּ. נִמְצֵאתָ אוֹמֵר שֶׁהַנּוֹטֵעַ אוֹ הַמַּבְרִיךְ אוֹ הַמַּרְכִּיב עֶרֶב שְׁבִיעִית קֹדֶם רֹאשׁ הַשָּׁנָה בְּמ''ד יוֹם יְקַיֵּם. פָּחוֹת מִכֵּן יַעֲקֹר. וְאִם לֹא עָקַר הַפֵּרוֹת מֻתָּרִין. וְאִם מֵת קֹדֶם שֶׁיַּעֲקֹר מְחַיְּבִין אֶת הַיּוֹרֵשׁ לַעֲקֹר:

(א) כָּל שֶׁתּוֹצִיא הָאָרֶץ בְּשָׁנָה שְׁבִיעִית. בֵּין מִן הַזֶּרַע שֶׁנָּפַל בָּהּ מִקֹּדֶם שְׁבִיעִית. בֵּין מִן הָעִקָּרִים שֶׁנִּקְצְרוּ מִקֹּדֶם וְחָזְרוּ וְעָשׂוּ וּשְׁנֵיהֶם נִקְרְאוּ סָפִיחַ. בֵּין מִן הָעֲשָׂבִים וְהַיְרָקוֹת שֶׁעָלוּ מֵאֲלֵיהֶן וְאֵין לָהֶן זֶרַע. הַכּל מֻתָּר לְאָכְלוֹ מִן הַתּוֹרָה שֶׁנֶּאֱמַר (ויקרא כה ו) "וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה". וַאֲפִלּוּ שָׂדֶה שֶׁנִּטַּיְבָּה בַּשְּׁבִיעִית וְצָמְחָה פֵּרוֹתֶיהָ מֻתָּרִין בַּאֲכִילָה. וְזֶה שֶׁנֶּאֱמַר (ויקרא כה ה) "אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר" שֶׁלֹּא יִקְצֹר כְּדֶרֶךְ שֶׁקּוֹצֵר בְּכָל שָׁנָה. וְאִם קָצַר כְּדֶרֶךְ הַקּוֹצְרִין לוֹקֶה. כְּגוֹן שֶׁקָּצַר כָּל הַשָּׂדֶה וְהֶעֱמִיד כְּרִי וְדָשׁ בַּבָּקָר. אוֹ שֶׁקָּצַר לַעֲבוֹדַת הָאָרֶץ כְּמוֹ שֶּׁבֵּאַרְנוּ. אֶלָּא קוֹצֵר מְעַט מְעַט וְחוֹבֵט וְאוֹכֵל:

(ב) וּמִדִּבְרֵי סוֹפְרִים שֶׁיִּהְיוּ כָּל הַסְּפִיחִים אֲסוּרִין בַּאֲכִילָה. וְלָמָּה גָּזְרוּ עֲלֵיהֶם מִפְּנֵי עוֹבְרֵי עֲבֵרָה. שֶׁלֹּא יֵלֵךְ וְיִזְרַע תְּבוּאָה וְקִטְנִיּוֹת וְזֵרְעוֹנֵי גִּנָּה בְּתוֹךְ שָׂדֵהוּ בַּסֵּתֶר. וּכְשֶׁיִּצְמַח יֹאכַל מֵהֶם וְיֹאמַר סְפִיחִים הֵן. לְפִיכָךְ אָסְרוּ כָּל הַסְּפִיחִים הַצּוֹמְחִים בַּשְּׁבִיעִית:

(ג) הָא לָמַדְתָּ שֶׁאֵין אוֹכְלִין מִפֵּרוֹת שְׁבִיעִית אֶלָּא פֵּרוֹת הָאִילָנוֹת וְהָעֲשָׂבִים שֶׁאֵין זוֹרְעִין אוֹתָם רֹב הָאָדָם כְּגוֹן הַפֵּיגַם וְהַיַּרְבּוּזִין הַשּׁוֹטִים וְכָל כַּיּוֹצֵא בָּהֶן. אֲבָל הַיְרָקוֹת שֶׁדֶּרֶךְ רֹב הָאָדָם לְזָרְעָם בַּגִּנּוֹת וּמִינֵי תְּבוּאָה וְקִטְנִיּוֹת כָּל הַצּוֹמֵחַ מֵהֶן אָסוּר מִדִּבְרֵיהֶם. וְהַמְלַקְּטָן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:

(ד) סְפִיחִים הָעוֹלִים בִּשְׂדֵה בּוּר וּבִשְׂדֵה נִיר וּבִשְׂדֵה כֶּרֶם וּבִשְׂדֵה זֶרַע מֻתָּרִין בַּאֲכִילָה. וּמִפְּנֵי מָה לֹא גָּזְרוּ עֲלֵיהֶם לְפִי שֶׁאֵין אָדָם זוֹרֵעַ מְקוֹמוֹת אֵלּוּ. שְׂדֵה בּוּר אֵין אָדָם נִפְנֶה לְשָׁם. וּשְׂדֵה נִיר רוֹצֶה הוּא בְּתִקּוּנָהּ. וּשְׂדֵה כֶּרֶם אֵינוֹ אוֹסֵר כַּרְמוֹ. וּשְׂדֵה זֶרַע הַסְּפִיחִין מַפְסִידִין אוֹתָהּ. וְכֵן הַתֶּבֶן שֶׁל שְׁבִיעִית מֻתָּר בְּכָל מָקוֹם וְלֹא גָּזְרוּ עָלָיו:

(ה) סְפִיחִין שֶׁל שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית אֲסוּרִין בַּאֲכִילָה וְאֵין תּוֹלְשִׁין אוֹתָן בַּיָּד אֶלָּא חוֹרֵשׁ כְּדַרְכּוֹ. וּבְהֵמָה רוֹעָה כְּדַרְכָּהּ:

(ו) וְעַד מָתַי אֲסוּרִין סְפִיחֵי שְׁבִיעִית בְּמוֹצָאֵי שְׁבִיעִית מֵרֹאשׁ הַשָּׁנָה וְעַד חֲנֻכָּה וּמֵחֲנֻכָּה וְאֵילָךְ הֵן מֻתָּרִין. וְהַזּוֹרֵעַ סְפִיחֵי שְׁבִיעִית אַחַר שְׁבִיעִית הַגִּדּוּלִין מֻתָּרִין:

(ז) בְּצָלִים שֶׁיָּצְאוּ מִשְּׁבִיעִית לְמוֹצָאֵי שְׁבִיעִית אִם עָשׂוּ כַּיּוֹצֵא בָּהֶן מֻתָּרִין וְאִם לָאו אֲסוּרִין. וְכֵן שְׁאָר הַפֵּרוֹת אֵין לוֹקְחִים אוֹתָם בְּמוֹצָאֵי שְׁבִיעִית אֶלָּא מִשֶּׁיֵּעָשׂוּ כַּיּוֹצֵא בָּהֶן מִפֵּרוֹת מוֹצָאֵי שְׁבִיעִית. עָשָׂה הַבַּכִּיר הֻתָּר הָאֲפִיל וּמֻתָּר לִקַּח יָרָק בְּמוֹצָאֵי שְׁבִיעִית מִיָּד:

(ח) מֵאֵימָתַי מוֹתָר אָדָם לִיקַח לוּף בְּמוֹצָאֵי שְׁבִיעִית מְשֶׁיִּרְבֶּה הֶחָדָשׁ:

(ט) בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לִשְׁמִטִּין וּלְיוֹבְלוֹת. פֵּרוֹת שִׁשִּׁית שֶׁנִּכְנְסוּ לַשְּׁבִיעִית אִם הָיוּ תְּבוּאָה אוֹ קִטְנִיּוֹת אוֹ פֵּרוֹת הָאִילָן וְהִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מֻתָּרִין. וְאַף עַל פִּי שֶׁאוֹסֵף אוֹתָם בַּשְּׁבִיעִית הֲרֵי הֵן כְּפֵרוֹת שִׁשִּׁית לְכָל דָּבָר. וְאִם לֹא בָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת אֶלָּא אַחַר רֹאשׁ הַשָּׁנָה הֲרֵי הֵן כְּפֵרוֹת שְׁבִיעִית:

(י) הַתְּבוּאָה וְהַקִּטְנִיּוֹת אֲסוּרִין בַּאֲכִילָה מִשּׁוּם סְפִיחִים. וּפֵרוֹת הָאִילָן אוֹכְלִין אוֹתָן בִּקְדֻשַּׁת שְׁבִיעִית:

(יא) הָאֹרֶז וְהַדֹּחַן וְהַפְּרָגִים וְהַשֻּׁמְשְׁמִין וּפוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע הוֹלְכִין בָּהֶן אַחַר גְּמַר פְּרִי. אִם נִגְמַר פִּרְיָם קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מֻתָּרִין בַּשְּׁבִיעִית כְּפֵרוֹת שִׁשִּׁית. וְאִם נִגְמְרוּ אַחַר רֹאשׁ הַשָּׁנָה אַף עַל פִּי שֶׁהִשְׁרִישׁוּ קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ אֲסוּרִים מִשּׁוּם סְפִיחִים:

(יב) הַיָּרָק בִּשְׁעַת לְקִיטָתוֹ. וְהָאֶתְרוֹג אֲפִלּוּ הָיָה כְּפוֹל קֹדֶם רֹאשׁ הַשָּׁנָה וְנַעֲשָׂה כְּכִכָּר בַּשְּׁבִיעִית חַיָּב בְּמַעַשְׂרוֹת כְּפֵרוֹת שִׁשִּׁית. וַאֲפִלּוּ הָיָה כְּכִכָּר בַּשִּׁשִּׁית הוֹאִיל וְנִלְקַט בַּשְּׁבִיעִית הֲרֵי הוּא כְּפֵרוֹת שְׁבִיעִית. וּמִתְעַשֵּׂר כְּפֵרוֹת שִׁשִּׁית לְהַחֲמִיר:

(יג) וְכֵן פֵּרוֹת שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית בִּתְבוּאָה וְקִטְנִיּוֹת וְאִילָנוֹת הוֹלְכִין אַחַר עוֹנַת הַמַּעַשְׂרוֹת. והַפְּרָגִין וְהַשֻּׁמְשְׁמִין וְהָאֹרֶז וְהַדֹּחַן וּפוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע אַחַר גְּמַר הַפְּרִי. וְהַיָּרָק אַחַר לְקִיטָתוֹ:

(יד) פּוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע בַּשִּׁשִּׁית וְנִגְמַר פִּרְיוֹ קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁל שְׁבִיעִית. בֵּין יָרָק שֶׁלּוֹ בֵּין זֶרַע שֶׁלּוֹ מֻתָּר בַּשְּׁבִיעִית. וְאִם זָרַע לְיָרָק וְנִכְנְסָה עָלָיו שְׁבִיעִית בֵּין יְרָקוֹ בֵּין זַרְעוֹ אָסוּר כִּסְפִיחֵי שְׁבִיעִית. וְכֵן אִם זְרָעוֹ לְזֶרַע וּלְיָרָק אָסוּר:

(טו) עָבַר וּזְרָעוֹ בַּשְּׁבִיעִית וְיָצָא לַשְּׁמִינִית אִם זְרָעוֹ לְזֶרַע בֵּין זַרְעוֹ בֵּין יְרָקוֹ אָסוּר בְּמוֹצָאֵי שְׁבִיעִית כִּשְׁאָר הַסְּפִיחִים. וְאִם זְרָעוֹ לְיָרָק הוֹאִיל וְנִלְקַט בַּשְּׁמִינִית בֵּין יְרָקוֹ בֵּין זַרְעוֹ מֻתָּר. זְרָעוֹ לְזֶרַע וּלְיָרָק זַרְעוֹ אָסוּר מִשּׁוּם סְפִיחִים וִירָקוֹ מֻתָּר:

(טז) בְּנוֹת שׁוּחַ הוֹאִיל וְהֵן נִגְמָרוֹת לְאַחַר שָׁלֹשׁ שָׁנִים אִם בָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁל שְׁמִינִית הֲרֵי הֵן נֶאֱכָלוֹת בְּשָׁנָה שְׁנִיָּה מִן הַשָּׁבוּעַ בְּתוֹרַת שְׁבִיעִית:

(יז) הַבְּצָלִים הַסָּרִיסִים וּפוֹל הַמִּצְרִי שֶׁמָּנַע מֵהֶם מַיִם שְׁלֹשִׁים יוֹם קֹדֶם רֹאשׁ הַשָּׁנָה. וְשֶׁל בַּעַל שֶׁמָּנַע מֵהֶם שָׁלֹשׁ עוֹנוֹת לִפְנֵי רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מִפֵּרוֹת שִׁשִּׁית. פָּחוֹת מִכֵּן הֲרֵי הֵם כִּסְפִיחֵי שְׁבִיעִית:

(יח) הַדְּלוּעִין שֶׁקִּיְּמָן לְזֶרַע אִם הֻקְשׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה וְנִפְסְלוּ מִלֶּאֱכל אָדָם מֻתָּר לְקַיְּמָן בַּשְּׁבִיעִית שֶׁהֵן מִפֵּרוֹת שִׁשִּׁית. וְאִם לָאו אֲסוּרִין כִּסְפִיחֵי שְׁבִיעִית. וְכֵן הַיְרָקוֹת כֻּלָּן שֶׁהֻקְשׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה מֻתָּר לְקַיְּמָן בַּשְּׁבִיעִית וְאִם הָיוּ רַכִּים אָסוּר לְקַיְּמָן מִשּׁוּם סְפִיחִים. אֵין מְחַיְּבִין אוֹתוֹ לְשָׁרֵשׁ אֶת הַלּוּף אֶלָּא מַנִּיחוֹ בָּאָרֶץ כְּמוֹת שֶׁהוּא. אִם צָמַח לְמוֹצָאֵי שְׁבִיעִית מֻתָּר. וְאֵין מְחַיְּבִין אוֹתוֹ לְשָׁרֵשׁ אֶת הַקֻּנְדָּס אֶלָּא גּוֹזֵז בֶּעָלִין וְאִם צָמַח לְמוֹצָאֵי שְׁבִיעִית מֻתָּר:

(יט) לוּף שֶׁל עֶרֶב שְׁבִיעִית וְכֵן בְּצָלִים שֶׁל עֶרֶב שְׁבִיעִית הַקִּיצוֹנִים וּפוּאָה שֶׁנִּגְמְרוּ לִפְנֵי שְׁבִיעִית מֻתָּר לְעָקְרָן בַּשְּׁבִיעִית בְּקַרְדֻּמּוֹת שֶׁל מַתֶּכֶת. וְאֵין בָּזֶה מִשּׁוּם עֲבוֹדַת הָאָרֶץ:

(כ) הַבְּצָלִים שֶׁיָּרְדוּ עֲלֵיהֶם גְּשָׁמִים בַּשְּׁבִיעִית וְצָמְחוּ כָּל זְמַן שֶׁהֶעָלִין שֶׁלָּהֶן יְרֻקִּין הֲרֵי אֵלּוּ מֻתָּרִין. וְאִם הִשְׁחִירוּ הֲרֵי הֵן כִּנְטוּעִין בָּאָרֶץ וְאוֹתָן הֶעָלִין אֲסוּרִין מִשּׁוּם סְפִיחִין. וּבֵין כָּךְ וּבֵין כָּךְ הַבְּצָלִים עַצְמָן בְּהֶתֵּרָן עוֹמְדִין:

(כא) בָּצָל שֶׁעֲקָרוֹ בַּשְּׁבִיעִית וּנְטָעוֹ בַּשְּׁמִינִית וְרַבּוּ גִּדּוּלָיו עַל עִקָּרוֹ הֶעֱלוּ גִּדּוּלָיו אֶת עִקָּרוֹ וְהֻתַּר הַכּל הוֹאִיל וּשְׁבִיעִית אֲסוּרָה עַל יְדֵי קַרְקַע כָּךְ נְטִילָתָהּ עַל יְדֵי קַרְקַע:

(כב) הַפֵּרוֹת שֶׁיּוֹצִיא הָאִילָן בַּשְּׁבִיעִית לֹא יַאַסְפֵם כְּדֶרֶךְ שֶׁאוֹסֵף בְּכָל שָׁנָה שֶׁנֶּאֱמַר (ויקרא כה ה) "וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר". וְאִם בָּצַר לַעֲבוֹדַת הָאִילָן אוֹ שֶׁבָּצַר כְּדֶרֶךְ הַבּוֹצְרִים לוֹקֶה:

(כג) וְכֵיצַד עוֹשֶׂה. תְּאֵנִים שֶׁל שְׁבִיעִית אֵין קוֹצִין אוֹתָן בְּמֻקְצֶה אֲבָל מְיַבְּשָׁן בֶּחָרָבָה. וְלֹא יִדְרֹךְ עֲנָבִים בַּגַּת אֲבָל דּוֹרֵךְ הוּא בַּעֲרֵבָה. וְלֹא יַעֲשֶׂה זֵיתִים בְּבַיִת הַבַּד. אֲבָל כּוֹתֵשׁ הוּא וּמַכְנִיס לְתוֹךְ בַּד קָטָן בְּיוֹתֵר וְטוֹחֵן בְּבֵית הַבַּד וּבַקֹּטֶב וּמַכְנִיס לְבַד קְטַנָּה. וְכֵן בִּשְׁאָר הַדְּבָרִים כָּל שֶׁיָּכוֹל לְשַׁנּוֹת מְשַׁנֶּה:

(כד) מִצְוַת עֲשֵׂה לְהַשְׁמִיט כָּל מַה שֶּׁתּוֹצִיא הָאָרֶץ בַּשְּׁבִיעִית שֶׁנֶּאֱמַר (שמות כג יא) "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ". וְכָל הַנּוֹעֵל כַּרְמוֹ אוֹ סָג שָׂדֵהוּ בַּשְּׁבִיעִית בִּטֵּל מִצְוַת עֲשֵׂה. וְכֵן אִם אָסַף כָּל פֵּרוֹתָיו לְתוֹךְ בֵּיתוֹ. אֶלָּא יַפְקִיר הַכּל וְיַד הַכּל שָׁוִין בְּכָל מָקוֹם שֶׁנֶּאֱמַר (שמות כג יא) "וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ". וְיֵשׁ לוֹ לְהָבִיא לְתוֹךְ בֵּיתוֹ מְעַט כְּדֶרֶךְ שֶׁמְּבִיאִין מִן הַהֶפְקֵר. חָמֵשׁ כַּדֵּי שֶׁמֶן חֲמִשָּׁה עָשָׂר כַּדֵּי יַיִן. וְאִם הֵבִיא יֶתֶר מִזֶּה מֻתָּר:

(כה) אֵין שְׁבִיעִית נוֹהֶגֶת אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל בִּלְבַד שֶׁנֶּאֱמַר (ויקרא כה ב) "כִּי תָבֹאוּ אֶל הָאָרֶץ" וְגוֹ'. וְנוֹהֶגֶת בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת:

(כו) כָּל שֶׁהֶחְזִיקוּ בּוֹ עוֹלֵי בָּבֶל עַד כְּזִיב אָסוּר בַּעֲבוֹדָה וְכָל הַסְּפִיחִין שֶׁצּוֹמְחִין בּוֹ אֲסוּרִין בַּאֲכִילָה. וְכָל שֶׁלֹּא הֶחֱזִיקוּ בּוֹ אֶלָּא עוֹלֵי מִצְרַיִם בִּלְבַד שֶׁהוּא מִכְּזִיב וְעַד הַנָּהָר וְעַד אָמְנָה. אַף עַל פִּי שֶׁהוּא אָסוּר בָּעֲבוֹדָה בַּשְּׁבִיעִית. הַסְּפִיחִין שֶׁצּוֹמְחִין בּוֹ מֻתָּרִים בַּאֲכִילָה. וּמֵהַנָּהָר וּמֵאֲמָנָה וָהָלְאָה מֻתָּר בָּעֲבוֹדָה בַּשְּׁבִיעִית:

(כז) סוּרְיָא אַף עַל פִּי שֶׁאֵין שְׁבִיעִית נוֹהֶגֶת בָּהּ מִן הַתּוֹרָה גָּזְרוּ עָלֶיהָ שֶׁתִּהְיֶה אֲסוּרָה בַּעֲבוֹדָה בַּשְּׁבִיעִית כְּאֶרֶץ יִשְׂרָאֵל. כְּדֵי שֶׁלֹּא יָנִיחוּ אֶרֶץ יִשְׂרָאֵל וְיֵלְכוּ וְיִשְׁתַּקְּעוּ שָׁם. אֲבָל עַמּוֹן וּמוֹאָב וּמִצְרַיִם וְשִׁנְעָר אַף עַל פִּי שֶׁהֵם חַיָּבוֹת בְּמַעַשְׂרוֹת מִדִּבְרֵיהֶם אֵין שְׁבִיעִית נוֹהֶגֶת בָּהֶן:

(כח) עֵבֶר הַיַּרְדֵּן שְׁבִיעִית נוֹהֶגֶת בָּהּ מִדִּבְרֵיהֶם. וּסְפִיחֵי סוּרְיָא וְעֵבֶר הַיַּרְדֵּן מֻתָּרִין בַּאֲכִילָה. לֹא יִהְיוּ אֲרָצוֹת אֵלּוּ חֲמוּרִין מֵאֶרֶץ יִשְׂרָאֵל שֶׁהֶחְזִיקוּ בָּהּ עוֹלֵי מִצְרַיִם:

(כט) עַכּוּ''ם שֶׁקָּנָה קַרְקַע בָּאָרֶץ יִשְׂרָאֵל וּזְרָעָהּ בַּשְּׁבִיעִית פֵּרוֹתֶיהָ מֻתָּרִין. שֶׁלֹּא גָּזְרוּ עַל הַסְּפִיחִין אֶלָּא מִפְּנֵי עוֹבְרֵי עֲבֵרָה. וְהָעַכּוּ''ם אֵינָן מְצֻוִּין עַל הַשְּׁבִיעִית כְּדֵי שֶׁנִּגְזֹר עֲלֵיהֶם:

(ל) עֲיָרוֹת אֶרֶץ יִשְׂרָאֵל הַסְּמוּכוֹת לַסְּפָר מוֹשִׁיבִים עֲלֵיהֶם נֶאֱמָן כְּדֵי שֶׁלֹּא יָפוּצוּ עַכּוּ''ם וְיָבֹזּוּ פֵּרוֹת שְׁבִיעִית:

(א) פֵּרוֹת שְׁבִיעִית נִתְּנוּ לַאֲכִילָה וְלִשְׁתִיָּה וּלְסִיכָה וּלְהַדְלָקַת הַנֵּר וְלִצְבִיעָה. מִפִּי הַשְּׁמוּעָה לָמְדוּ (ויקרא כה ז) "תִּהְיֶה" אַף לְהַדְלָקַת נֵר וְלִצְבֹּעַ בָּהּ צֶבַע:

(ב) לַאֲכִילָה וְלִשְׁתִיָּה כֵּיצַד. לֶאֱכל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכל. וְלִשְׁתּוֹת דָּבָר שֶׁדַּרְכּוֹ לִשְׁתּוֹת. כְּדִין תְּרוּמָה וּמַעֲשֵׂר שֵׁנִי:

(ג) וְלֹא יְשַׁנֶּה פֵּרוֹת מִבְּרִיָּתָן כְּדֶרֶךְ שֶׁאֵינוֹ מְשַׁנֶּה בִּתְרוּמָה וּמַעֲשֵׂר שֵׁנִי. דָּבָר שֶׁדַּרְכּוֹ לֵאָכֵל חַי לֹא יֹאכְלֶנּוּ מְבֻשָּׁל. וְדָבָר שֶׁדַּרְכּוֹ לְהֵאָכֵל מְבֻשָּׁל אֵין אוֹכְלִין אוֹתוֹ חַי. לְפִיכָךְ אֵין שׁוֹלְקִין אָכֳלֵי בְּהֵמָה וְאֵינוֹ מְטַפֵּל לֶאֱכל תַּבְשִׁיל שֶׁנִּפְסַד וְהַפַּת שֶׁעִפְּשָׁה כְּדֶרֶךְ שֶׁאֵינוֹ אוֹכֵל בִּתְרוּמָה וּמַעֲשֵׂר:

(ד) וְאֵין מְבַשְּׁלִין יָרָק שֶׁל שְׁבִיעִית בְּשֶׁמֶן תְּרוּמָה שֶׁלֹּא יְבִיאֶנּוּ לִידֵי פְּסוּל. וְאִם בִּשֵּׁל מְעַט וַאֲכָלוֹ מִיָּד מֻתָּר שֶׁהֲרֵי לֹא הִנִּיחָן כְּדֵי לָבוֹא לִידֵי פְּסוּל:

(ה) פֵּרוֹת הַמְיֻחָדִין לְמַאֲכַל אָדָם אֵין מַאֲכִילִין אוֹתָן לִבְהֵמָה לְחַיָּה וּלְעוֹפוֹת. הָלְכָה הַבְּהֵמָה מֵאֵלֶיהָ לְתַחַת הַתְּאֵנָה וְאָכְלָה אֵין מְחַיְּבִין אוֹתוֹ לְהַחְזִירָהּ שֶׁנֶּאֱמַר (ויקרא כה ז) "וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֶכל":

(ו) לְסִיכָה כֵּיצַד. לָסוּךְ דָּבָר שֶׁדַּרְכּוֹ לָסוּךְ. לֹא יָסוּךְ יַיִן וְחֹמֶץ אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. וְלֹא יְפַטֵּם אֶת הַשֶּׁמֶן. וְלֹא יָסוּךְ בַּמֶּרְחָץ אֲבָל סָךְ הוּא מִבַּחוּץ וְנִכְנָס:

(ז) שֶׁמֶן שֶׁל שְׁבִיעִית אֵין חוֹסְמִין בּוֹ תַנּוּר וְכִירַיִם. וְאֵין סָכִין בּוֹ מִנְעָל וְסַנְדָּל. וְאֵין סָכִין אוֹתוֹ בְּיָדַיִם טְמֵאוֹת. נָפַל עַל בְּשָׂרוֹ מְשַׁפְשְׁפוֹ בְּיָדַיִם טְמֵאוֹת. וְלֹא יָסוּךְ רַגְלוֹ בְּתוֹךְ הַמִּנְעָל. אֲבָל סָךְ הוּא רַגְלוֹ וְלוֹבֵשׁ הַמִּנְעָל. וְסָךְ גּוּפוֹ וּמִתְעַגֵּל עַל גַּבֵּי קַטַבְלִיָא:

(ח) לְהַדְלָקַת הַנֵּר כֵּיצַד. שֶׁמַּדְלִיק אֶת הַנֵּר בְּשֶׁמֶן שְׁבִיעִית עַצְמוֹ. מְכָרוֹ וְלָקַח בּוֹ שֶׁמֶן אַחֵר אוֹ שֶׁהֶחְלִיף שֶׁמֶן בְּשֶׁמֶן שְׁנֵיהֶם אֲסוּרִים בְּהַדְלָקָה. שֶׁאֵין מַדְלִיקִין בִּדְמֵי שְׁבִיעִית. וְלֹא יִתֵּן הַשֶּׁמֶן לְתוֹךְ הַמְּדוּרָה אֶלָּא מַדְלִיקוֹ בְּנֵר:

(ט) לִצְבִיעָה כֵּיצַד. דְּבָרִים שֶׁדַּרְכָּן לִצְבֹּעַ בָּהֶן אַף עַל פִּי שֶׁהֵן מַאַכְלֵי אָדָם צוֹבְעִין בָּהֶן לְאָדָם. אֲבָל אֵין צוֹבְעִין לִבְהֵמָה מִפֵּרוֹת שְׁבִיעִית אֲפִלּוּ מַאַכְלֵי בְּהֵמָה. שֶׁאֵין קְדֻשַּׁת שְׁבִיעִית חָלָה עַל צִבְעֵי בְּהֵמָה:

(י) מִינֵי כִּבּוּסִים כְּגוֹן בֹּרִית וְאֹהֶל קְדֻשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן וּמְכַבְּסִין בָּהֶן שֶׁנֶּאֱמַר (ויקרא כה ו) "וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם" לְכָל צָרְכֵיכֶם. אֲבָל אֵין מְכַבְּסִין בְּפֵרוֹת שְׁבִיעִית וְאֵין עוֹשִׂין מֵהֶם מְלוּגְמָא שֶׁנֶּאֱמַר וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה וְלֹא לִמְלוּגְמָא וְלֹא לְזִלּוּף וְלֹא לְהָקִיא וְלֹא לְמִשְׁרָה וְלֹא לִכְבִיסָה:

(יא) כְּלָל גָּדוֹל אָמְרוּ בְּפֵרוֹת שְׁבִיעִית. כָּל שֶׁהוּא מְיֻחָד לְמַאֲכַל אָדָם כְּגוֹן חִטִּים תְּאֵנִים וַעֲנָבִים וְכַיּוֹצֵא בָּהֶן אֵין עוֹשִׂין מִמֶּנּוּ מְלוּגְמָא אוֹ רְטִיָּה וְכַיּוֹצֵא בּוֹ אֲפִלּוּ לְאָדָם שֶׁנֶּאֱמַר (ויקרא כה ו) "לָכֶם לְאָכְלָה" כָּל שֶׁהוּא מְיֻחָד לָכֶם יִהְיֶה לְאָכְלָה וְלֹא לִרְפוּאָה. וְכָל שֶׁאֵינוֹ מְיֻחָד לְמַאֲכַל אָדָם כְּגוֹן קוֹצִין וְדַרְדָּרִין הָרַכִּים עוֹשִׂין מֵהֶן מְלוּגְמָא לְאָדָם אֲבָל לֹא לִבְהֵמָה. וְכָל שֶׁאֵינוֹ מְיֻחָד לֹא לָזֶה וְלֹא לָזֶה כְּגוֹן הַסְּאָה וְהָאֵזוֹב וְהַקּוֹרָנִית הֲרֵי הוּא תָּלוּי בְּמַחֲשַׁבְתּוֹ. חָשַׁב עָלָיו לְעֵצִים הֲרֵי הוּא כְּעֵצִים. לַאֲכִילָה הֲרֵי הוּא כְּפֵרוֹת. לְמַאֲכַל אָדָם וּלְמַאֲכַל בְּהֵמָה נוֹתְנִין עָלָיו חֻמְרֵי מַאֲכַל אָדָם, שֶׁאֵין עוֹשִׂין מֵהֶן מְלוּגְמָא. וְחֻמְרֵי מַאֲכַל בְּהֵמָה שֶׁאֵין שׁוֹלְקִין אוֹתוֹ:

(יב) מֻתָּר לִמְכֹּר אָכֳלֵי אָדָם וְאָכֳלֵי בְּהֵמָה וְלִקַּח בָּהֶם אָכֳלֵי אָדָם. אֲבָל אֵין מוֹכְרִין אָכֳלֵי בְּהֵמָה לִקַּח בָּהֶם אָכֳלֵי בְּהֵמָה אַחֶרֶת. וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין מוֹכְרִין אָכֳלֵי אָדָם לִקַּח בָּהֶם אָכֳלֵי בְּהֵמָה. וְאִם לָקַח בָּהֶן אוֹ הֶחְלִיף בָּהֶן אָכֳלֵי אָדָם בְּאָכֳלֵי בְּהֵמָה הֲרֵי הֵן כְּאָכֳלֵי אָדָם שֶׁאֵין עוֹשִׂין מֵהֶן מְלוּגְמָא לָאָדָם:

(יג) פֵּרוֹת שְׁבִיעִית אֵין מוֹצִיאִין אוֹתָן מֵהָאָרֶץ לְחוּצָה לָאָרֶץ וַאֲפִלּוּ לְסוּרְיָא. וְאֵין מַאֲכִילִין אוֹתָן לֹא לְעַכּוּ''ם וְלֹא לְשָׂכִיר. וְאִם הָיָה שְׂכִיר שַׁבָּת אוֹ שְׂכִיר שָׁנָה אוֹ שְׂכִיר חֹדֶשׁ אוֹ שֶׁקָּצַץ מְזוֹנוֹתָיו עָלָיו הֲרֵי הוּא כְּאַנְשֵׁי בֵּיתוֹ וּמַאֲכִילִין אוֹתוֹ. וּמַאֲכִילִין אֶת הָאַכְסַנְיָא פֵּרוֹת שְׁבִיעִית:

(יד) אֵין בֵּית דִּין פּוֹסְקִין לְאִשָּׁה פֵּרוֹת שְׁבִיעִית. מִפְּנֵי שֶׁזֶּה כִּמְשַׁלֵּם חוֹב מִפֵּרוֹת שְׁבִיעִית. אֲבָל נִזּוֹנֶת הִיא מִשֶּׁל בַּעְלָהּ:

(טו) אֵין אוֹסְפִין פֵּרוֹת שְׁבִיעִית כְּשֶׁהֵן בֹּסֶר שֶׁנֶּאֱמַר (ויקרא כה יב) "תֹּאכְלוּ אֶת תְּבוּאָתָהּ" אֵינָהּ נֶאֱכֶלֶת עַד שֶׁתֵּעָשֶׂה תְּבוּאָה. אֲבָל אוֹכֵל מֵהֶן מְעַט בַּשָּׂדֶה כְּשֶׁהֵם פַּגִּין כְּדֶרֶךְ שֶׁאוֹכֵל בִּשְׁאָר שְׁנֵי שָׁבוּעַ. וְלֹא יַכְנִיס לֶאֱכל בְּתוֹךְ בֵּיתוֹ עַד שֶׁיַּגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת:

(טז) וּמֵאֵימָתַי יִהְיֶה מֻתָּר לֶאֱכל פֵּרוֹת הָאִילָן בַּשָּׂדֶה בַּשְּׁבִיעִית. הַפַּגִּין שֶׁל תְּאֵנִים מִשֶּׁיַּזְרִיחוּ אוֹכֵל בָּהֶן פִּתּוֹ בַּשָּׂדֶה. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן. הַבֹּסֶר מִשֶּׁיּוֹצִיא מַיִם וְאוֹכְלוֹ בַּשָּׂדֶה. וְכֵן כָּל כַּיּוֹצֵא בּוֹ. הַזֵּיתִים מִשֶּׁיִּכְנְסוּ סְאָה שֶׁל זֵיתִים רְבִיעִית שֶׁמֶן פּוֹצֵעַ וְאוֹכֵל בַּשָּׂדֶה. הִכְנִיסוּ חֲצִי לוֹג כּוֹתֵשׁ וְסָךְ בַּשָּׂדֶה. הִכְנִיס שְׁלִישׁ מֻתָּר לְהַכְנִיס לְבֵיתוֹ שֶׁהֲרֵי הִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת:

(יז) מֻתָּר לָקֹץ אִילָנוֹת לְעֵצִים בַּשְּׁבִיעִית קֹדֶם שֶׁיִּהְיֶה בָּהֶן פְּרִי. אֲבָל מִשֶּׁיַּתְחִיל לַעֲשׂוֹת פְּרִי לֹא יָקֹץ אוֹתוֹ שֶׁהֲרֵי מַפְסִיד הָאֹכֶל וְנֶאֱמַר (ויקרא כה ו) "לָכֶם לְאָכְלָה" וְלֹא לְהֶפְסֵד. וְאִם הוֹצִיא פֵּרוֹת וְהִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת מֻתָּר לָקֹץ אוֹתוֹ שֶׁהֲרֵי הוֹצִיא פֵּרוֹתָיו וּבָטֵל דִּין שְׁבִיעִית מִמֶּנּוּ:

(יח) וּמֵאֵימָתַי אֵין קוֹצְצִין הָאִילָן בַּשְּׁבִיעִית. הֶחָרוּבִין מִשֶּׁיְּשַׁלְשֵׁלוּ. וְהַגְּפָנִים מִשֶּׁיִּגָּרְעוּ. וְהַזֵּיתִים מִשֶּׁיָּנֵצּוּ. וּשְׁאָר כָּל הָאִילָנוֹת מִשֶּׁיּוֹצִיאוּ בֹּסֶר. וְאֵין קוֹצְצִין אֶת הַכָּפְנִיּוֹת בַּשְּׁבִיעִית מִפְּנֵי שֶׁהוּא הֶפְסֵד פְּרִי. וְאִם אֵין דַּרְכָּן לְהֵעָשׂוֹת תְּמָרִים אֶלָּא שֶׁיָּצִיץ מֻתָּר לָקֹץ אוֹתָן כָּפְנִיּוֹת:

(יט) אֵין שׂוֹרְפִין תֶּבֶן וְקַשׁ שֶׁל שְׁבִיעִית מִפְּנֵי שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה. אֲבָל מַסִּיקִין בְּגֶפֶת וּבְזַגִּין שֶׁל שְׁבִיעִית:

(כ) מֶרְחָץ שֶׁהֻסְּקָה בְּתֶבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית מֻתָּר לִרְחֹץ בָּהּ בְּשָׂכָר. וְאִם אָדָם חָשׁוּב הוּא אָסוּר שֶׁמָּא יַסִּיקוּ בָּהּ דְּבָרִים אֲחֵרִים בִּשְׁבִילוֹ כְּדֵי שֶׁיִּהְיֶה רֵיחָהּ נוֹדֵף. וְנִמְצְאוּ מַפְסִידִין פֵּרוֹת שְׁבִיעִית:

(כא) הַקְּלִפִּין וְהַגַּרְעִינִין שֶׁמֻּתָּרִין בִּתְרוּמָה לְזָרִים אֵין קְדֻשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶם וַהֲרֵי הֵן כְּעֵצִים אֶלָּא אִם כֵּן רְאוּיִין לִצְבִיעָה. וְהַקּוֹר קְדֻשַּׁת שְׁבִיעִית חָלָה עָלָיו:

(כב) הַצּוֹרֵר תַּבְלִין שֶׁל שְׁבִיעִית וְנוֹתֵן לְתוֹךְ הַתַּבְשִׁיל. אִם בָּטֵל טַעְמָן הֲרֵי אֵלּוּ מֻתָּרִין לְכָל דָּבָר. וְאִם נִשְׁאַר בָּהֶן טַעַם עֲדַיִן הֵם בִּקְדֻשַּׁת שְׁבִיעִית:

(כג) אֵין נוֹתְנִין תֶּבֶן וְקַשׁ שֶׁל שְׁבִיעִית לֹא לְתוֹךְ הַכַּר וְלֹא לְתוֹךְ הַטִּיט. וְאִם נָתַן הֲרֵי זֶה כִּמְבֹעָר. תַּנּוּר שֶׁהִסִּיקוּהוּ בְּתֶבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית יוּצַן. וּמִשֶּׁתֵּרֵד רְבִיעָה שְׁנִיָּה בְּמוֹצָאֵי שְׁבִיעִית נֶהֱנִין וְשׂוֹרְפִין בְּתֶבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית:

(1) Working of the land in the sixth year (of the Sabbatical cycle) is forbidden 30 days in advance of the seventh year, as an oral law given to Moses at Sinai, because he prepares it (for planting) in the Sabbatical year. By tradition, this labor is forbidden when the Temple is in existence, but the Rabbis legislated additional restriction, that people should not plow orchards in the eve of Sabbatical year during Temple times except until Shavuot, and grain fields only until Passover. When there is no Temple, it is permitted to work the land until New Year as in the law of the [written] Torah.

(2) What defines an orchard? Three trees in a beit seah (plot of land 50 x 50 cubits), whether a non-fruit-bearing tree or a fruit bearing tree. Even if they belong to three different people, we view them as if they are fig trees. If they (fig trees of similar size or maturity) would be capable of producing a dried fig cake weighing sixty talents, it is permitted to plow the entire beit seah for them (the trees), as long as the distance between each tree is sufficient for the ox with its utensils (yoke) to pass [between the trees].

(24) It is a positive commandment to annul [ownership of] everything that comes out of the ground in the seventh year as it says "and in the seventh [year], annul it and forsake it" and anyone who locks up his vineyard or fences in his field in the seventh year has violated a positive commandment, and similarly someone who harvest all his fruits and brings them inside. Rather everything should be seen as ownerless and everyone has equal claim as it says " and the destitute of your people will eat it." [The owner] may bring in small amounts the way one does from ownerless property e.g. five pitchers of oil or fifteen of wine and if he brought in more it is permitted.

(א) היא שצונו להניח מה שיפול ויתפרד מן הענבים בבצירתם לעניים. והוא אמרו יתברך ופרט כרמך לא תלקט לעני ולגר תעזוב אותם. וכבר התבארו משפטי מצוה זו במסכת פאה. ואינה נוהגת מן התורה אלא בארץ. (קדושים תהיו, מתנות עניים פ"א):

(א) היא שצונו להשמיט כספים כלומר החובות כלם בשנת השמטה, והוא אמרו יתברך ואשר יהיה לך את אחיך תשמט ידך. וכבר נכפל הצווי הזה באמרו וזה דבר השמטה וגו'. ולשון התוספתא בשתי שמטות הכתוב מדבר אחת שמטת קרקעות ואחת שמיטת כספים. ומצות שמיטת כספים אינה נוהגת מן התורה אלא בזמן ששמיטת קרקע נוהגת, בכל מקום. וכבר התבארו משפטי מצוה זו במסכת שביעית בפרק בתרא. (ראה אנכי, הלכות שמטה פ"ט):

(א) הזהיר מללקט מה שיצמחו האילנות מן הפירות בשנה ז' כמו שנאסוף פירותיהם בכל שנה, אבל נעשה אותו בשנוי להורות כי הוא הפקר. והוא אמרו ואת ענבי נזיריך לא תבצור, ובא הפירוש לא תבצור כדרך הבוצרים. מכאן אמרו חכמים תאנים של שביעית אין קוצין אותן במוקצה אבל קוצין אותן בהרבה, ואין דורכין ענבים בגת אבל דורך אותן בעריבה, ואין עושין זיתים בבד ובקוטב אבל כותש הוא. וכבר התבארו משפטי מצוה זו עם שלפניו במסכת שביעית. (שם, שם פ"ד):

(א) הזהירנו שלא לתבוע משאות בשנת השמיטה אבל ישמטו כלם יחדו שנאמר שמוט כל בעל משה ידו ולא יגוש את רעהו, וזה אין חייבין בו מן התורה אלא בארץ ישראל בעת שתהיה שם שמיטת קרקע רוצה לומר היובל, ומדרבנן יתחייב כן בכל מקום ובכל זמן. ואינו מותר לגוש המשאת שעברה עליה השביעית אבל ישמט. וכבר התבארו משפטי מצוה זו בשביעית. (ראה אנכי, הלכות שמיטה פ"ט):

(א) הזהיר מהמנע להלוות אל קצתנו מפני השמטה כדי שלא ישמטו החוב. והוא אמרו השמר לך פן יהיה דבר וגו'. ולשון ספרי השמר בלא תעשה פן בלא תעשה, כלומר שאלו שני לאוין בזה הענין בזה אחר זה לחזק. (שם, שם):

(א) מִי שֶׁיָּצָא מִן הַמְּדִינָה בְּעֶרֶב שַׁבָּת וְהִנִּיחַ מְזוֹן שְׁתֵּי סְעֻדּוֹת רָחוֹק מִן הַמְּדִינָה בְּתוֹךְ הַתְּחוּם וְקָבַע שְׁבִיתָתוֹ שָׁם. אַף עַל פִּי שֶׁחָזַר לַמְּדִינָה וְלָן בְּבֵיתוֹ נֶחְשָׁב אוֹתוֹ כְּאִלּוּ שָׁבַת בְּמָקוֹם שֶׁהִנִּיחַ בּוֹ שְׁתֵּי הַסְּעֻדּוֹת. וְזֶה הוּא הַנִּקְרָא עֵרוּבֵי תְּחוּמִין:

(ב) וְיֵשׁ לוֹ לְהַלֵּךְ מִמְּקוֹם עֵרוּבוֹ לְמָחָר אַלְפַּיִם אַמָּה לְכָל רוּחַ. לְפִיכָךְ כְּשֶׁהוּא מְהַלֵּךְ מִמְּקוֹם עֵרוּבוֹ לְמָחָר אַלְפַּיִם אַמָּה כְּנֶגֶד הַמְּדִינָה אֵינוֹ מְהַלֵּךְ בַּמְּדִינָה אֶלָּא עַד סוֹף מִדָּתוֹ. וְאִם הָיְתָה הַמְּדִינָה מֻבְלַעַת בְּתוֹךְ מִדָּתוֹ תֵּחָשֵׁב הַמְּדִינָה כֻּלָּהּ כְּאַרְבַּע אַמּוֹת וְיַשְׁלִים מִדָּתוֹ חוּצָה לָהּ:

(ג) כֵּיצַד. הֲרֵי שֶׁהִנִּיחַ אֶת עֵרוּבוֹ בְּרִחוּק אֶלֶף אַמָּה מִבֵּיתוֹ שֶׁבַּמְּדִינָה לְרוּחַ מִזְרָח נִמְצָא מְהַלֵּךְ לְמָחָר מִמְּקוֹם עֵרוּבוֹ אַלְפַּיִם אַמָּה לְמִזְרָח. וּמְהַלֵּךְ מִמְּקוֹם עֵרוּבוֹ אַלְפַּיִם אַמָּה לְמַעֲרָב. אֶלֶף שֶׁמִּן הָעֵרוּב עַד בֵּיתוֹ וְאֶלֶף אַמָּה מִבֵּיתוֹ בְּתוֹךְ הַמְּדִינָה. וְאֵינוֹ מְהַלֵּךְ בַּמְּדִינָה אֶלָּא עַד סוֹף הָאֶלֶף. הָיָה מִבֵּיתוֹ עַד סוֹף הַמְּדִינָה פָּחוֹת מֵאֶלֶף אֲפִלּוּ אַמָּה אַחַת שֶׁנִּמְצֵאת מִדָּתוֹ כָּלְתָה חוּץ לַמְּדִינָה תֵּחָשֵׁב הַמְּדִינָה כֻּלָּהּ כְּאַרְבַּע אַמּוֹת וִיהַלֵּךְ חוּצָה לָהּ תְּשַׁע מֵאוֹת שֵׁשׁ וְתִשְׁעִים אַמָּה תַּשְׁלוּם הָאַלְפַּיִם:

(ד) לְפִיכָךְ אִם הִנִּיחַ עֵרוּבוֹ בְּרִחוּק אַלְפַּיִם אַמָּה מִבֵּיתוֹ שֶׁבַּמְּדִינָה הִפְסִיד אֶת כָּל הַמְּדִינָה כֻּלָּהּ. וְנִמְצָא מְהַלֵּךְ מִבֵּיתוֹ עַד עֵרוּבוֹ אַלְפַּיִם אַמָּה וּמֵעֵרוּבוֹ אַלְפַּיִם וְאֵינוֹ מְהַלֵּךְ מִבֵּיתוֹ בַּמְּדִינָה לְרוּחַ מַעֲרָב אֲפִלּוּ אַמָּה אַחַת. הַמַּנִּיחַ עֵרוּבוֹ בִּרְשׁוּת הַיָּחִיד אֲפִלּוּ הָיְתָה מְדִינָה גְּדוֹלָה כְּנִינְוֵה וַאֲפִלּוּ עִיר חֲרֵבָה אוֹ מְעָרָה הָרְאוּיָה לְדִיּוּרִין מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ:

(ה) הַמַּנִּיחַ עֵרוּבוֹ בְּתוֹךְ הַמְּדִינָה שֶׁשָּׁבַת בָּהּ לֹא עָשָׂה כְּלוּם וְאֵין מוֹדְדִין לוֹ מִמְּקוֹם עֵרוּבוֹ אֶלָּא הֲרֵי הוּא כִּבְנֵי הַמְּדִינָה כֻּלָּן שֶׁיֵּשׁ לָהֶן אַלְפַּיִם אַמָּה לְכָל רוּחַ חוּץ לַמְּדִינָה. וְכֵן אִם נָתַן עֵרוּבוֹ בַּמְּקוֹמוֹת הַמִּצְטָרְפִין לָעִיר שֶׁמּוֹדְדִין הַתְּחוּם חוּץ מֵהֶם הֲרֵי זֶה כְּנוֹתְנוֹ בְּתוֹךְ הָעִיר. נָתַן עֵרוּבוֹ חוּץ לַתְּחוּם אֵינוֹ עֵרוּב:

(ו) אֵין מְעָרְבִין עֵרוּבֵי תְּחוּמִין אֶלָּא לִדְבַר מִצְוָה כְּגוֹן שֶׁהָיָה רוֹצֶה לֵילֵךְ לְבֵית הָאָבֵל אוֹ לְמִשְׁתֶּה שֶׁל נִשּׂוּאִין אוֹ לְהַקְבִּיל פְּנֵי רַבּוֹ אוֹ חֲבֵרוֹ שֶׁבָּא מִן הַדֶּרֶךְ וְכַיּוֹצֵא בְּאֵלּוּ. אוֹ מִפְּנֵי הַיִּרְאָה כְּגוֹן שֶׁהָיָה רוֹצֶה לִבְרֹחַ מִן הָעוֹבְדֵי כּוֹכָבִים אוֹ מִן הַלִּסְטִים וְכַיּוֹצֵא בָּזֶה. וְאִם עֵרֵב שֶׁלֹּא לְאֶחָד מִכָּל אֵלּוּ אֶלָּא לְדִבְרֵי הָרְשׁוּת הֲרֵי זֶה עֵרוּב:

(ז) כָּל שֶׁמִּשְׁתַּתְּפִין בּוֹ מְעָרְבִין בּוֹ עֵרוּבֵי תְּחוּמִין. וְכָל שֶׁאֵין מִשְׁתַּתְּפִין בּוֹ אֵין מְעָרְבִין בּוֹ תְּחוּמִין. וְכַמָּה שִׁעוּר עֵרוּבֵי תְּחוּמִין מְזוֹן שְׁתֵּי סְעֻדּוֹת לְכָל אֶחָד וְאֶחָד. וְאִם הָיָה לִפְתָּן כְּדֵי לֶאֱכל בּוֹ שְׁתֵּי סְעֻדּוֹת. כְּמוֹ הַשִּׁתּוּף:

(ח) וְצָרִיךְ שֶׁיִּהְיֶה הוּא וְעֵרוּבוֹ בְּמָקוֹם אֶחָד כְּדֵי שֶׁיִּהְיֶה אֶפְשָׁר לוֹ לְאָכְלוֹ בֵּין הַשְּׁמָשׁוֹת. לְפִיכָךְ אִם נִתְכַּוֵּן לִשְׁבֹּת בִּרְשׁוּת הָרַבִּים וְהִנִּיחַ עֵרוּבוֹ בִּרְשׁוּת הַיָּחִיד. אוֹ בִּרְשׁוּת הַיָּחִיד וְהִנִּיחַ עֵרוּבוֹ בִּרְשׁוּת הָרַבִּים אֵינוֹ עֵרוּב. שֶׁאִי אֶפְשָׁר לוֹ לְהוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים בֵּין הַשְּׁמָשׁוֹת אֶלָּא בַּעֲבֵרָה:

(ט) אֲבָל אִם נִתְכַּוֵּן לִשְׁבֹּת בִּרְשׁוּת הַיָּחִיד אוֹ בִּרְשׁוּת הָרַבִּים וְהִנִּיחַ עֵרוּבוֹ בְּכַרְמְלִית. אוֹ שֶׁנִּתְכַּוֵּן לִשְׁבֹּת בְּכַרְמְלִית וְהִנִּיחַ עֵרוּבוֹ בִּרְשׁוּת הַיָּחִיד אוֹ בִּרְשׁוּת הָרַבִּים הֲרֵי זֶה עֵרוּב. שֶׁבִּשְׁעַת קְנִיַּת הָעֵרוּב שֶׁהוּא בֵּין הַשְּׁמָשׁוֹת מֻתָּר לְהוֹצִיא וּלְהַכְנִיס מִכָּל אַחַת מִשְּׁתֵּי הָרְשׁוּיוֹת לְכַרְמְלִית לִדְבַר מִצְוָה. שֶׁכָּל דָּבָר שֶׁהוּא מִדִּבְרֵי סוֹפְרִים לֹא גָּזְרוּ עָלָיו בֵּין הַשְּׁמָשׁוֹת בִּמְקוֹם מִצְוָה אוֹ בִּשְׁעַת הַדְּחָק:

(י) נְתָנוֹ בְּמִגְדָּל וְנָעַל וְאָבַד הַמַּפְתֵּחַ אִם יָכוֹל לְהוֹצִיאוֹ בְּלֹא עֲשִׂיַּת מְלָאכָה הֲרֵי זֶה עֵרוּב. שֶׁאֵין אָסוּר לַעֲשׂוֹת בֵּין הַשְּׁמָשׁוֹת בִּמְקוֹם מִצְוָה אֶלָּא מְלָאכָה. נְתָנוֹ בְּרֹאשׁ הַקָּנֶה אוֹ הַקֻּנְדָּס הַצּוֹמְחִין מִן הָאָרֶץ אֵינוֹ עֵרוּב גְּזֵרָה שֶׁמָּא יִתְלֹשׁ. וְאִם הָיוּ תְּלוּשִׁין וּנְעוּצִין הֲרֵי זֶה עֵרוּב:

(יא) כָּל הַמַּנִּיחַ עֵרוּבוֹ יֵשׁ לוֹ בִּמְקוֹם עֵרוּבוֹ אַרְבַּע אַמּוֹת. לְפִיכָךְ הַמַּנִּיחַ עֵרוּבֵי תְּחוּמִין שֶׁלּוֹ בְּסוֹף הַתְּחוּם וְנִתְגַּלְגֵּל הָעֵרוּב וְיָצָא חוּץ לַתְּחוּם בְּתוֹךְ שְׁתֵּי אַמּוֹת הֲרֵי זֶה עֵרוּב וּכְאִלּוּ לֹא יָצָא מִמְּקוֹמוֹ. וְאִם יָצָא חוּץ לִשְׁתֵּי אַמּוֹת אֵינוֹ עֵרוּב שֶׁהֲרֵי נַעֲשָׂה חוּץ לַתְּחוּם וְהַמַּנִּיחַ עֵרוּבוֹ חוּץ לַתְּחוּם אֵינוֹ עֵרוּב מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לְהַגִּיעַ אֶל עֵרוּבוֹ:

(יב) נִתְגַּלְגֵּל הָעֵרוּב וְיָצָא שְׁתֵּי אַמּוֹת חוּץ לַתְּחוּם אוֹ אָבַד אוֹ נִשְׂרַף אוֹ שֶׁהָיָה תְּרוּמָה וְנִטְמֵאת מִבְּעוֹד יוֹם אֵינוֹ עֵרוּב. מִשֶּׁחֲשֵׁכָה הֲרֵי זֶה עֵרוּב. שֶׁקְּנִיַּת הָעֵרוּב בֵּין הַשְּׁמָשׁוֹת. וְאִם סָפֵק הֲרֵי זֶה עֵרוּב שֶׁסְּפֵק הָעֵרוּב כָּשֵׁר. לְפִיכָךְ אִם נֶאֱכַל הָעֵרוּב בֵּין הַשְּׁמָשׁוֹת הֲרֵי זֶה עֵרוּב:

(יג) אָמְרוּ לוֹ שְׁנַיִם צֵא וְעָרֵב עָלֵינוּ. אֶחָד עֵרֵב עָלָיו מִבְּעוֹד יוֹם וְאֶחָד עֵרֵב עָלָיו בֵּין הַשְּׁמָשׁוֹת. וְזֶה שֶׁעֵרֵב עָלָיו מִבְּעוֹד יוֹם נֶאֱכַל עֵרוּבוֹ בֵּין הַשְּׁמָשׁוֹת וְזֶה שֶׁעֵרֵב עָלָיו בֵּין הַשְּׁמָשׁוֹת נֶאֱכַל עֵרוּבוֹ מִשֶּׁחֲשֵׁכָה שְׁנֵיהֶם קָנוּ עֵרוּב. שֶׁבֵּין הַשְּׁמָשׁוֹת סָפֵק הוּא וּסְפֵק הָעֵרוּב כָּשֵׁר. אַף עַל פִּי כֵן סָפֵק חֲשֵׁכָה סָפֵק לֹא חֲשֵׁכָה אֵין מְעָרְבִין עֵרוּבֵי תְּחוּמִין לְכַתְּחִלָּה וְאִם עֵרֵב הֲרֵי זֶה עֵרוּב:

(יד) נָפַל עַל הָעֵרוּב גַּל מִבְּעוֹד יוֹם אִם יָכוֹל לְהוֹצִיאוֹ בְּלֹא עֲשִׂיַּת מְלָאכָה הֲרֵי זֶה כָּשֵׁר שֶׁמֻּתָּר לְהוֹצִיאוֹ בֵּין הַשְּׁמָשׁוֹת שֶׁהִיא שְׁעַת קְנִיַּת הָעֵרוּב. וְאִם נָפַל עָלָיו גַּל מִשֶּׁחֲשֵׁכָה הֲרֵי זֶה עֵרוּב וְאַף עַל פִּי שֶׁאִי אֶפְשָׁר לְהוֹצִיאוֹ אֶלָּא בַּעֲשִׂיַּת מְלָאכָה. סָפֵק מִבְּעוֹד יוֹם נָפַל אוֹ מִשֶּׁחֲשֵׁכָה הֲרֵי זֶה כָּשֵׁר שֶׁסְּפֵק הָעֵרוּב כָּשֵׁר:

(טו) אֲבָל אִם עֵרֵב בִּתְרוּמָה שֶׁהִיא סָפֵק טְמֵאָה אֵינוֹ עֵרוּב שֶׁאֵינָהּ סְעֵדָּה הָרְאוּיָה. וְכֵן אִם הָיוּ לְפָנָיו שְׁתֵּי כִּכָּרוֹת שֶׁל תְּרוּמָה אַחַת טְהוֹרָה וְאַחַת טְמֵאָה וְאֵינוֹ יוֹדֵעַ אֵי זוֹ הִיא מִשְּׁתֵּיהֶן וְאָמַר עֵרוּבִי בַּטְּהוֹרָה בְּכָל מָקוֹם שֶׁהוּא אֵינוֹ עֵרוּב. שֶׁאֵין כָּאן סְעֻדָּה הָרְאוּיָה לַאֲכִילָה:

(טז) אָמַר כִּכָּר זֶה הַיּוֹם חֹל וּלְמָחָר קֹדֶשׁ וְעֵרֵב בָּהּ הֲרֵי זֶה עֵרוּב. שֶׁבֵּין הַשְּׁמָשׁוֹת עֲדַיִן לֹא נִתְקַדְּשָׁה וַדַּאי וּרְאוּיָה הָיְתָה מִבְּעוֹד יוֹם. אֲבָל אִם אָמַר הַיּוֹם קֹדֶשׁ וּלְמָחָר חֹל אֵין מְעָרְבִין בָּהּ שֶׁאֵינָהּ רְאוּיָה עַד שֶׁתֶּחְשַׁךְ. וְכֵן אִם הִפְרִישׁ תְּרוּמָה וְהִתְנָה עָלֶיהָ שֶׁלֹּא תִּהְיֶה תְּרוּמָה עַד שֶׁתֶּחְשַׁךְ אֵין מְעָרְבִין בָּהּ. שֶׁהֲרֵי הִיא טֶבֶל כָּל בֵּין הַשְּׁמָשׁוֹת וְצָרִיךְ שֶׁתִּהְיֶה הַסְּעֻדָּה רְאוּיָה מִבְּעוֹד יוֹם:

(יז) הַנּוֹתֵן עֵרוּבוֹ בְּבֵית הַקְּבָרוֹת אֵינוֹ עֵרוּב לְפִי שֶׁבֵּית הַקְּבָרוֹת אָסוּר בַּהֲנָיָה וְכֵיוָן שֶׁרוֹצֶה בְּקִיּוּם הָעֵרוּב שָׁם אַחַר קְנִיָּה הֲרֵי נֶהֱנֶה בּוֹ. נְתָנוֹ בְּבֵית הַפְּרָס הֲרֵי זֶה עֵרוּב וַאֲפִלּוּ הָיָה כֹּהֵן מִפְּנֵי שֶׁיָּכוֹל לִכָּנֵס שָׁם בְּמִגְדָּל הַפּוֹרֵחַ אוֹ שֶׁיְּנַפֵּחַ וְהוֹלֵךְ:

(יח) רַבִּים שֶׁרָצוּ לְהִשְׁתַּתֵּף בְּעֵרוּבֵי תְּחוּמִין מְקַבְּצִין כֻּלָּן עֵרוּבָן שְׁתֵּי סְעֻדּוֹת לְכָל אֶחָד וְאֶחָד וּמַנִּיחִין אוֹתוֹ בִּכְלִי אֶחָד בְּמָקוֹם שֶׁיִּרְצוּ. וְאִם עָשָׂה אֶחָד עֵרוּב עַל יְדֵי כֻּלָּן צָרִיךְ לְזַכּוֹת לָהֶן עַל יְדֵי אַחֵר. וְצָרִיךְ לְהוֹדִיעָם שֶׁאֵין מְעָרְבִין לוֹ לָאָדָם עֵרוּבֵי תְּחוּמִין אֶלָּא לְדַעְתּוֹ שֶׁמָּא אֵינוֹ רוֹצֶה לְעָרֵב בְּאוֹתָהּ הָרוּחַ שֶׁרָצָה זֶה. וְאִם הוֹדִיעוֹ מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁלֹּא רָצָה אֶלָּא מִשֶּׁתֶּחְשַׁךְ הֲרֵי זֶה עֵרוּב. וְאִם לֹא הוֹדִיעוֹ עַד שֶׁחֲשֵׁכָה אֵינוֹ יוֹצֵא בּוֹ שֶׁאֵין מְעָרְבִין מִשֶּׁתֶּחְשַׁךְ:

(יט) כָּל הַזּוֹכֶה בְּעֵרוּבֵי חֲצֵרוֹת מְזַכִּין עַל יָדוֹ בְּעֵרוּבֵי תְּחוּמִין. וְכָל מִי שֶׁאֵין מְזַכִּין עַל יָדוֹ עֵרוּבֵי חֲצֵרוֹת אֵין מְזַכִּין עַל יָדוֹ עֵרוּבֵי תְּחוּמִין:

(כ) נוֹתֵן אָדָם מָעָה לְבַעַל הַבַּיִת כְּדֵי שֶׁיִּקַּח לוֹ פַּת וִיעָרֵב לוֹ בָּהּ עֵרוּבֵי תְּחוּמִין. אֲבָל אִם נָתַן לְחֶנְוָנִי אוֹ לְנַחְתּוֹם וְאָמַר לוֹ זְכֵה לִי בְּמָעָה זוֹ אֵינוֹ עֵרוּב. וְאִם אָמַר לוֹ עַרֵב עָלַי בְּמָעָה זוֹ הֲרֵי זֶה לוֹקֵחַ בָּהּ פַּת אוֹ אֹכֶל מִן הָאֳכָלִין וּמְעָרֵב עָלָיו. וְאִם נָתַן לוֹ כְּלִי וְאָמַר לוֹ תֵּן לִי בָּזֶה אֹכֶל וּזְכֵה לִי בּוֹ הֲרֵי זֶה לוֹקֵחַ אֹכֶל וּמְעָרֵב עָלָיו בּוֹ:

(כא) מְעָרֵב אָדָם עֵרוּבֵי תְּחוּמִין עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים בֵּין מִדַּעְתָּן בֵּין שֶׁלֹּא מִדַּעְתָּן. לְפִיכָךְ אִם עֵרֵב עֲלֵיהֶן וְעֵרְבוּ לְעַצְמָן יוֹצְאִין בְּשֶׁל רַבָּן. אֲבָל אֵינוֹ מְעָרֵב לֹא עַל יְדֵי בְּנוֹ וּבִתּוֹ הַגְּדוֹלִים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים וְלֹא עַל יְדֵי אִשְׁתּוֹ אֶלָּא מִדַּעְתָּן. וְאַף עַל פִּי שֶׁהֵן אוֹכְלִין אֶצְלוֹ עַל שֻׁלְחָנוֹ. וְאִם עֵרֵב עֲלֵיהֶן וְשָׁמְעוּ וְשָׁתְקוּ וְלֹא מִחוּ יוֹצְאִין בְּעֵרוּבוֹ. עֵרֵב עַל אֶחָד מֵהֶן וְעֵרְבוּ הֵן לְעַצְמָן אֵין לְךָ מְחָאָה גְּדוֹלָה מִזּוֹ וְיוֹצְאִין בְּעֵרוּב עַצְמָן. קָטָן בֵּן שֵׁשׁ שָׁנִים אוֹ פָּחוֹת יוֹצֵא בְּעֵרוּב אִמּוֹ וְאֵין צָרִיךְ לְהַנִּיחַ עָלָיו מְזוֹן שְׁתֵּי סְעֻדּוֹת לְעַצְמוֹ:

(כב) הָרוֹצֶה לְשַׁלֵּחַ עֵרוּבוֹ בְּיַד אַחֵר לְהַנִּיחוֹ לוֹ בְּמָקוֹם שֶׁהוּא רוֹצֶה לִקְבֹּעַ שְׁבִיתָתוֹ שָׁם הָרְשׁוּת בְּיָדוֹ. וּכְשֶׁהוּא מְשַׁלְּחוֹ אֵינוֹ מְשַׁלְּחוֹ בְּיַד חֵרֵשׁ שׁוֹטֶה וְקָטָן וְלֹא בְּיַד מִי שֶׁאֵינוֹ מוֹדֶה בְּמִצְוַת עֵרוּב. וְאִם שָׁלַח אֵינוֹ עֵרוּב. וְאִם שְׁלָחוֹ בְּיַד אֶחָד מֵאֵלּוּ הַפְּסוּלִין לְהוֹלִיכוֹ לְאָדָם כָּשֵׁר כְּדֵי שֶׁיּוֹלִיכוֹ הַכָּשֵׁר וְיַנִּיחוֹ בִּמְקוֹם הָעֵרוּב הֲרֵי זֶה כָּשֵׁר. וַאֲפִלּוּ שְׁלָחוֹ עַל הַקּוֹף אוֹ עַל הַפִּיל. וְהוּא שֶׁיִּהְיֶה עוֹמֵד מֵרָחוֹק עַד שֶׁיִּרְאֶה זֶה הַפָּסוּל אוֹ הַבְּהֵמָה שֶׁהִגִּיעוּ אֵצֶל הַכָּשֵׁר שֶׁאָמַר לוֹ לְהוֹלִיךְ אֶת הָעֵרוּב. וְכֵן רַבִּים שֶׁנִּשְׁתַּתְּפוּ בְּעֵרוּבֵי תְּחוּמִין וְרָצוּ לִשְׁלֹחַ עֵרוּבָן בְּיַד אַחֵר הֲרֵי אֵלּוּ מְשַׁלְּחִין:

(כג) אֶחָד אוֹ רַבִּים שֶׁאָמְרוּ לְאֶחָד צֵא וַעֲרֵב עָלֵינוּ וְעֵרֵב עֲלֵיהֶן בְּאֵי זֶה רוּחַ שֶׁרָצָה הֲרֵי זֶה עֵרוּב וְיוֹצְאִין בּוֹ שֶׁהֲרֵי לֹא יִחֲדוּ לוֹ רוּחַ. הָאוֹמֵר לַחֲבֵרוֹ עָרֵב עָלַי בִּתְמָרִים וְעֵרֵב עָלָיו בִּגְרוֹגָרוֹת. בִּגְרוֹגָרוֹת וְעֵרֵב עָלָיו בִּתְמָרִים. אָמַר לוֹ הַנִּיחַ עֵרוּבִי בְּמִגְדָּל וְהִנִּיחוֹ בְּשׁוֹבָךְ. בְּשׁוֹבָךְ וְהִנִּיחוֹ בְּמִגְדָּל. בַּבַּיִת וְהִנִּיחוֹ בַּעֲלִיָּה בַּעֲלִיָּה וְהִנִּיחוֹ בַּבַּיִת אֵינוֹ עֵרוּב. אֲבָל אִם אָמַר לוֹ עָרֵב עָלַי סְתָם וְעֵרֵב עָלָיו בֵּין בִּגְרוֹגָרוֹת בֵּין בִּתְמָרִים בֵּין בַּבַּיִת בֵּין בַּעֲלִיָּה הֲרֵי זֶה עֵרוּב:

(כד) כְּשֵׁם שֶׁמְּבָרְכִין עַל עֵרוּבֵי חֲצֵרוֹת וְשִׁתּוּפֵי מְבוֹאוֹת כָּךְ מְבָרְכִין עַל עֵרוּבֵי תְּחוּמִין. וְאוֹמֵר בְּזֶה הָעֵרוּב יִהְיֶה מֻתָּר לִי לְהַלֵּךְ לְמָקוֹם זֶה אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְאִם הָיָה אֶחָד מְעָרֵב עַל יְדֵי רַבִּים אוֹמֵר בְּזֶה הָעֵרוּב יִהְיֶה מֻתָּר לִפְלוֹנִי אוֹ לִבְנֵי מָקוֹם פְּלוֹנִי אוֹ לִבְנֵי עִיר זוֹ לְהַלֵּךְ מִמָּקוֹם זֶה אַלְפַּיִם אַמָּה לְכָל רוּחַ:

(1) [In a case of] one who left the city on the eve of Shabbat and left food for two meals [at a] distance from the city within its perimeter and established his resting there: Even though he returned to the city, it is considered as if he rested in that place in which he left his two meals. And that is called eruvei techumin (eruvs of perimeters).

(2) And on the morrow, he has two thousand ells to walk in every direction from the place of his eruv. Hence when he walks from the place of his eruv towards the city on the morrow, he may only walk in the city up to the end of his allotment. But if the city was subsumed in his allotment, the whole city is considered like four ells, and he completes his allotment beyond it.

(3) How is that? [If] he placed his eruv a distance of a thousand ells towards the east from his house in the city: It comes out that on the morrow, he may walk two thousand ells to the east from the place of his eruv. And he may walk two thousand ells to the west from the place of his eruv — one thousand from his eruv to his house; and one thousand ells from his house, inside the city. But he may only walk in the city to the end of [that] thousand. [However, if] there was even one ell less than a thousand from his house to the end of the city — coming out that his allotment ends outside of the city — the whole city is considered like four ells. So he may walk nine hundred and ninety-six ells outside of it [as the] completion of his two thousand.

(4) Hence if he placed his eruv a distance of two thousand ells from his house in the city, he would have lost the whole city (in the opposite direction). So it comes out that he may walk two thousand ells from his house to his eruv and two thousand from his eruv [outwards]. But he may not walk from his house in the city to the west even one ell. One who places his eruv in a private domain — even if it was a large city like Nineveh, and even if it was a ruined city or a cave fitting for domiciles — may walk [though] all of it and two thousand ells in every direction.

(5) One who places his eruv within the city in which he rested (spent Shabbat) did not do anything, and we do not measure for him from the place of his eruv. Rather he is like all of the residents of the city, who have two thousand ells in every direction outside of the city. And likewise if he placed his eruv in places that combine with the city — such that we [start] measuring the perimeter outside of them — it is surely as if he placed it within the city. If he placed his eruv outside of the perimeter, it is nothing.

(6) We only make a perimeter eruv for the matter of a commandment, such as [if] one wanted to walk to a mourner's house or to a wedding party or to greet the presence of his rabbi or his friend that is coming from a journey and that which is similar to these; or on account of fear, such as [if] he wanted to escape from idolaters or brigands and that which is similar to this. But if it was not for one of all these [reasons] that he made an eruv, but rather for optional matters — it is surely [still] an eruv.

(7) We may make a perimeter eruv with anything with which we make a shituf (an eruv for an alley). And we may not make a perimeter eruv with anything with which we do not make a shituf. And what is the [requisite] amount for a perimeter eruv? Food for two meals for each and every one. But if [the food] was an accompaniment, enough to eat two meals with it — as with the shituf.

(8) And he and his eruv must be in one place, in order that it would be possible for him to eat it at twilight (at the beginning of Shabbat). Hence if he intends to rest (spend Shabbat) in a public domain and placed his eruv in a private domain; or in a private domain and placed his eruv in a public domain, it is not an eruv — as it is impossible to transport [it] from the private domain to the public domain at twilight except by sinning.

(9) But if he intended to rest in a private domain or in a public domain and placed his eruv in a karmelit; or to rest in a karmelit and placed his eruv in a private domain or in a public domain, it is surely an eruv. For at the time of the eruv's acquisition — which is at twilight — it is permissible to transport out and into each one of these domains to a karmelit for the matter of a commandment. For [regarding] anything that is from the words of the Scribes (rabbinic), [the Sages] did not decree about it at twilight in the case of a commandment or at a time of duress.

(10) [If] one placed it in a closet and locked it, and [then] lost the key: If he is able to to extract it without doing a forbidden type of work, it is surely an eruv. For in the case of a commandment, the only thing that is forbidden at twilight is forbidden work. [Nevertheless,] if he placed it on top of a reed or on top of a pole which are growing from the ground, it is not an eruv, [as a] decree lest one detach. But if they were [already] detached and stuck [back into the ground], it is surely an eruv.

(11) Anyone who places down his eruv gets four ells in the place of his eruv. Hence if one placed his perimeter eruv at the end of the perimeter and the eruv [then] rolled out of the perimeter within two ells, it is surely an eruv; and it is as if it did not go out of its place. But if it went out two ells [or more], it is not an eruv. For it has surely become outside of the perimeter; and the eruv of one who places it outside of the perimeter is not an eruv, since he may not reach his eruv.

(12) If while it was still day (before Shabbat) the eruv rolled and went two ells out of the perimeter or got lost or burnt or it was priestly tithe and became impure, it is not an eruv. [If one of these thing occurred] from when it got dark, it is an eruv — since the acquisition of the eruv is at twilight. And if it is a doubt, it is surely an eruv — as an eruv in doubt is fit. Hence, if the eruv was eaten at twilight, it is surely an eruv.

(13) [In a case in which] two people said to one, "Go out and make an eruv for us," and he made an eruv for one while it was still day and made an eruv for [the other] at twilight; and the eruv for the one that he made while it was still day was eaten at twilight, and the eruv that he made at twilight was eaten from when it got dark: Both of them acquired an eruv, since twilight is a doubt (regarding whether it is already Shabbat) — and an eruv in doubt is fit. Nevertheless, we do not make an eruv at the outset [when there is] a doubt whether it got dark or did not get dark. But if one made an eruv [then], it is surely an eruv.

(14) [If] a pile of rocks fell on the eruv while it was still day: If one is able to extract it without doing a forbidden type of work, it is surely fit — as it [would then be] permissible to extract it at twilight, which is the time of the eruv's acquisition. But if a pile of rocks fell upon it from when it got dark, it is surely an eruv — even though it is impossible to extract it without doing forbidden work. [If] there is a doubt whether it fell on it while it was still day or from when it got dark, it is certainly fit — as an eruv in doubt is fit.

(15) But if one made an eruv with priestly tithe about which there is a doubt if it is impure, it is not an eruv — as it is not a fit meal. And likewise if there were two loaves of priestly tithe in front of him, one which was pure and one which was impure, but he does not know which one of the two it is and he says, "My eruv is in the pure one in whatever place it is" — it is not an eruv. For there is no meal fit for eating here.

(16) [If] he said, "This loaf is mundane today, but will be sanctified tomorrow" and made an eruv with it, it is surely an eruv. For it had not yet become sanctified with certainty at twilight, so it was fitting [to eat] while it was still day. But if he said, "It is sanctified today, but mundane tomorrow" — we may not make an eruv with it — as it is not fitting until it gets dark. And likewise if he separates the priestly tithe but stipulates about it that it not be priestly tithe until it gets dark, we may not make an eruv with it. For it is surely untithed at twilight — and it needs to be a meal that is fit, from while it is still day.

(17) [In a case of] one who puts his eruv in a graveyard, it is not an eruv. For a graveyard is forbidden for benefit — and since he wants the preservation of the eruv there after the acquisition, he is certainly benefiting from it. [But if] he put it in a field containing a grave that was plowed over, it is surely an eruv — even if he was a priest — for he is able to enter there inside a 'flying closet,' or to blow (on the ground to make sure he is not stepping over a bone) and walk.

(18) [If] many want to join in a perimeter eruv, they must all gather two meals for each and every one [for] their eruv, and place it in one vessel in the place that they want. And if one [of them] made it on behalf of all of them, he must acquire it for them though another person. And he must inform them — as we do not make a perimeter eruv for someone without their knowledge, lest he does not want to make an eruv in this direction that [the first one] wanted. And if he informed him from when it was still day, it is surely an eruv — even if [the latter] only wanted it from when it got dark. But if he did not inform him until it got dark, he may not go out [based on] it — as we may not make an eruv from when it gets dark.

(19) A perimeter eruv may be acquired by anyone who may acquire a courtyard eruv. But anyone through whom we may not acquire a courtyard eruv, we may not acquire through him a perimeter eruv.

(20) A person may give a coin to a homeowner in order that he should purchase bread and makr a perimeter eruv for him with it. But if he gave [it] to a storekeeper or a baker and said to him, "Acquire [it] for me with this coin," it is not an eruv. However if he said to him, "Make an eruv for me with this coin," that one will surely purchase bread or food with it and make an eruv for him. And if he gave him a vessel and said to him, "Give me food for this and acquire [it] for me with it," that one will surely purchase food and make an eruv for him with it.

(21) A man may make a perimeter eruv on behalf of his minor son or daughter and on behalf of his Canaanite (gentile) slave or maidservant — whether with their knowledge or without their knowledge. Hence if he made an eruv for them and they made an eruv for themselves, they go out [based on] their master's [or father's one]. But he may not make an eruv on behalf of his adult son or daughter; nor on behalf of his Hebrew slave or maidservant, except with their knowledge — even though they eat with him upon his table. And if he did make an eruv for them, and they heard and were quiet and did not protest, they go out [based on] his eruv. [However, if] he made an eruv for one of them and they made an eruv for themselves, there is no greater protest than this — and they go out [based on] their own eruv. A child of six years or less may go out [based on] the eruv of his mother, and there is no need to place food for two meals for him [in the eruv].

(22) [If] one wants to send his eruv in the hand of another to place it in the place that he wants to establish his resting, he has permission [to do so]. But when he sends it, he may not send it in the hand of deaf-mute, a mentally incapacitated person or a minor, nor in the hand of one who does not concede about the commandment of eruv. And if he sends it [with one of these], it is not an eruv. But if he sends it with one of these disqualified people to bring it to a fit person so that the fit person bring it and place it in the place of the eruv, it is surely fit — [as it would be] even if he sent it [with] a monkey or an elephant. And that is so long as he stands from a distance until he sees that the disqualified person or animal reached the fit one to whom he told him to take the eruv. And likewise the many who want to participate in a perimeter eruv and wanted to send their eruv in the hand of someone else may surely send [it in the same way].

(23) [If] one or many said to [another person], "Go out and make an eruv for us," and he made [it] for them in any direction that he wanted — it is certainly an eruv, and they go out [based on] it. For they surely did not specify a direction to him. One who says to his fellow, "Make an eruv for me with dates," but he made an eruv for him with dried fig cakes; "with dried fig cakes," but he made an eruv for him with dates; [if] he said to him, "Place my eruv in a closet," but he placed it in a dovecot; "in a dovecot," but he placed it in a closet; "in a house," but he placed it in an attic; "in an attic," but he placed it in a house — it is not an eruv. But if he said to him, "Make an eruv for me" without specifying, and he made an eruv for him — whether with dried fig cakes or with dates; whether in a house or in an attic — it is surely an eruv.

(24) Just as a blessing should be recited when either a courtyard eruv or an alley eruv is prepared, so should a blessing be recited over an eruv prepared between Sabbath limits. One should also add: "By virtue of this eruv, I shall be permitted to walk two thousand cubits in any direction from this place." And if one was making an eruv on behalf of the many, he says, "With this eruv, it shall be permissible for x" or "for the residents of place x" or "for the residents of this city to walk two thousand ells in every direction from this place."

(כג) לא תקנו נטילת ידים אלא לק"ש ולתפלה אבל ברכות דשחרית יכול לברך קודם נטילה אא"כ הוא ישן על מטתו ערום שאז אסור להזכיר את השם עד שינקה אותם:

(א) כוונת הברכות ובו סעיף אחד:
יכוין בברכות פירוש המלות כשיזכיר השם יכוין פירוש קריאתו באדנות שהוא אדון הכל ויכוין בכתיבתו ביו"ד ה"א שהיה והוה ויהיה ובהזכירו אלהים יכוין שהוא תקיף בעל היכולת ובעל הכחות כולם:

(א) דין ברכת אשר יצר ואלהי נשמה ופירושיו. ובו ד"ס:
כשיצא מבית הכסא יברך אשר יצר את האדם בחכמה שבריאת האדם היא בחכמה נפלאה וי"מ על שם שהגוף דומה לנוד מלא רוח והוא מלא נקבים כדלקמן בסמוך וי"מ בחכמה שהתקין מזונותיו של אדם הראשון ואח"כ בראו וברא בו נקבים נקבים חלולים חלולים פירוש נקבים רבים כגון פה וחוטם ופי טבעת וגם ברא בו אברים רבים חלולים כמו לב וכרס ומעים. שאם יסתם אחד מהם כלומר שבנקבים יש נקב א' שהוא הפה כשהוא במעי אמו הוא סתום וכשיוצא לאויר העולם הוא נפתח ואם כשיוצא לאויר העולם היה נשאר סתום לא היה אפשר להתקיים אפי' שעה אחת והאברים החלולים אם היה נפתח אחד מהם לא היה אפשר להתקיים אפי' שעה אחת. ועוד יש לפרש שגבול יש לאדם שיכולין נקביו ליסתם ולא ימות וכיון שעבר אותו הגבול אי אפשר להתקיים אפילו שעה אחת וכיון שבכלל הנקבים הם פי הטבעת ופי האמה ובכלל האברים החלולים שאם יפתח אחד מהם אי אפשר להתקיים הם כרס ומעים שפיר הוי שבח זה מענין עשיית צרכיו ואפשר עוד שמאחר שאם יוצא לנקביו ביותר עד שאם עבר הגבול ימות בכלל שאם יפתח אחד מהם הוא. והוי שאם יפתח אחד מהם נמי מענין עשיית צרכיו ממש. רופא חולי כל בשר ע"ש הנקבים שברא בו והוציא פסולת מאכלו כי אם יתעפש בבטן ימות והוצאתו הוא רפואה. ומפליא לעשות מפני שהאדם דומה לנוד מלא רוח ואם יעשה אדם בנוד נקב כחודה של מחט הרוח יוצא והאדם מלא נקבים ורוחו משתמרת בתוכו הרי זה פלא ועוד יש לפרש על שם שבורר טוב המאכל ודוחה הפסולת: הגה ועוד יש לפרש שמפליא לעשות במה ששומר רוח האדם בקרבו וקושר דבר רוחני בדבר גשמי והכל הוא ע"י שהוא רופא כל בשר כי אז האדם בקו הבריאות ונשמתו משתמרת בקרבו (דברי עצמו):

(23) Washing hands was only prescribed for reciting the Shema and for [the Amidah] prayer, but the blessings of the morning are permitted to be recited before washing, unless one sleeps naked in one's bed, in which case one may not mention the holy Name until he cleans them.

(1) One should concentrate in blessings of the meaning of the words. When mentioning the name HASHEM, concentrate on the meaning of the recital being lordship that He is the Master of all, and concentrate on the Yud-Hei that Was, Is, and Will Be. And when one mentions ELOHIM, concentrate on that He is Strength, Master of Wherewithal and Master of the powers of all.

(1) When one leaves the washroom he will recite the benediction of "who creates man with wisdom", as the creation of man was done with great wisdom. There are those who interpret this to mean, that the body is similar to a sack full of air, and is full of holes, as it (the opening of the sack) is close to the bottom. Others understand "with wisdom", that G-d arranged the food of Adam Harishon [before he was created] and afterwards he was created. "And create in him holes, holes hollow places, hollow places", meaning: many holes, for example mouth nose and anus, and also creates in him limbs with many hollow places, like the heart, belly and intestines. "If one of them to shut up", meaning: that in the places there are holes there is one hole, Which is the mouth, that when [one is inside his mother] he is closed off [dependent on mother for all needs does not need to use organs] and [if] when he goes into the air of the world it [his organs] remain clogged, it would not be possible to remain alive even for one moment. And in regard to the limbs with hollow places if one of them are open- it would not not be possible to remain alive for even one moment. Furthermore there is another interpretation, that man is able to not relieve himself (immediately) and not die, and since, and because past that limit- it is impossible to remain alive for even a moment. Since in general the limbs [made reference to in the benediction] are the anus and penis, and in regard to hollow places- if they were opened even for a moment it would be impossible to live- [making reference to the belly and intestines, it is good to praise on making fit what is needed in man. And another [interpretation] is possible that after he eats, waste comes out in a large amount [that he cant handle] he will die, implied [in the phrase] " if one of them are opened", also that phrase refers to that all his needs are done [using this system G-d created to sustain life i.e the human body]. [The phrase] "The healer of the sickness of all flesh" refers to the holes that G-d created in him to take out the waste of his food, because if it spoils while inside his stomach he will die, and taking [the waste] out of him is the remedy. "And does miraculous things" [is in the text] because man is compared to a sack full of air, and if man makes a hole in the sack as small as the tip of a needle, air will escape, and the fact that man has many holes in him and his spirit is still kept inside him, this is a miracle. And furthermore, some explain it as referring to [how the body] selects the good parts of food and pushes out the waste. Gloss: And Furthermore, there are those that explain that "does miraculous things" to refer to that [G-d] keeps the spirit of man in his innards and binds something spiritual to something physical, and all this is on account of that He is the healer of all flesh because then man stays on the line of health, and his soul is kept in his innards (Divrei Atzmo).

(א) דוד זמירות קרית להו כו'. הנה בזהר שבחא דאורייתא ורננה כו' ולהבין מהו השבח להקב"ה כשזה אסור או מותר הנה הוא ע"ד מה גדלו מעשיך ה' מאד עמקו מחשבותיך. כי הנה נודע שכל העולמות עליונים ותחתונים תלוים בדקדוק מצוה א' ד"מ אם הקרבן כשר נעשה יחוד עליון ועולים כל העולמות לקבל חיותם ושפעם. ואם שינה שקיבל הדם בשמאלו ד"מ או שלא בכלי שרת כשר או שהיתה חציצה אזי נתבטלה עליות העולמות וחיותם ושפעם מחיי החיים א"ס ב"ה וכן בתפילין כשרות מתגלים מוחין עליונים דזו"נ שהם מקור החיים לכל העולמות ובדקדוק אחד נפסלין ומסתלקין המוחין וכה"ג בדקדוקי מצות ל"ת והלכך המתבונן מה גדלו מעשי ה' שבריבוי העולמות וכל צבאם ואיך כולם בטלים במציאות לגבי דקדוק א' מדקדוקי תורה שהוא עומק מחשבה עליונה וחכמתו ית' אשר בדקדוק קל עולים כל העולמות ומקבלים חיותם ושפעם או להיפך ח"ו ומזה נתבונן גדולת עומק מחשבתו ית' שהוא בבחי' בלי גבול ותכלית ומעלתה לאין קץ ותכלית על מעלות חיות כל העולמות שכל חיותם שופע מדקדוק אחד ממנה שהוא נמשך ממקורו הוא עומק מחשבתו ית' כמו שער האדם הנמשך ממוחו עד"מ וכנודע מהתיקונים והאד"ר. וזאת היתה שמחת דהע"ה שהיה מזמר ומרנן לשמח לבו בעסק התורה בעת צרתו אך מה שהיה משתבח בתהלת התורה במעלתה זו ואמר זמירות היו לי כו' נענש ע"ז וא"ל הקב"ה זמירות קרית להו משום שבאמת מעלתה זו שכל העולמות בטלים לגבי דקדוק אחד ממנה היא מבחי' אחוריים של עומק המחשבה כמ"ש במ"א בשם האריז"ל על מארז"ל נובלות חכמה שלמעלה תורה. אבל פנימית שבעומק שהוא פנימית התורה היא מיוחדת לגמרי באור א"ס ב"ה המלובש בה בתכלית היחוד ולגבי א"ס ב"ה כל העולמות כלא ממש ואין ואפס ממש כי אתה הוא עד שלא נברא העולם וכו' והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות מאחר דלא ממש חשיבי ובבחי' פנימיותה אינה שמחת לבב אנוש ושעשועיו אלא כביכול שמחת לב ושעשוע המלך הקב"ה שמשתעשע בה כי אלקים הבין דרכה וידע מקומה ומעלתה בידיעת עצמו כביכול אבל נעלמה מעיני כל חי כמ"ש ופני לא יראו דהיינו בחי' פנימיותה כמש"ש בשם האריז"ל. וזש"ה ואהי' אצלו שעשועים אצלו דוקא. משחקת לפניו לפניו דוקא דהיינו בבחי' פנימיותה וע"ז אמר ואהיה אצלו אמון אל תקרי אמון אלא אומן כו' ועל בחי' אחוריים אמר משחקת בתבל ארצו ושעשועי את בני אדם כי התורה ניתנה בבחי' פנים ואחור כדכתיב במגילה עפה דזכרי' והיא כתובה פנים ואחור ולפי שתפס דוד בבחי' אחוריים לכך נענש בשכחה הבאה מן בחי' אחוריים ונעלם ממנו לפי שעה מ"ש עבודת הקדש עליהם בכתף ישאו לחבר וליחד את הכתפיים שהן בחי' אחוריים אל עבודת הקדש היא ח"ע בבחי' פנים שמשם נמשכו הלוחות שבארון כמ"ש כתובים משני עבריהם כו' וכמ"ש בירושלמי דשקלים שלא היתה בהן בחי' פנים ואחור ע"ש:

(לא) וַיַּ֤רְא יְהוָה֙ כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה׃ (לב) וַתַּ֤הַר לֵאָה֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ רְאוּבֵ֑ן כִּ֣י אָֽמְרָ֗ה כִּֽי־רָאָ֤ה יְהוָה֙ בְּעָנְיִ֔י כִּ֥י עַתָּ֖ה יֶאֱהָבַ֥נִי אִישִֽׁי׃ (לג) וַתַּ֣הַר עוֹד֮ וַתֵּ֣לֶד בֵּן֒ וַתֹּ֗אמֶר כִּֽי־שָׁמַ֤ע יְהוָה֙ כִּֽי־שְׂנוּאָ֣ה אָנֹ֔כִי וַיִּתֶּן־לִ֖י גַּם־אֶת־זֶ֑ה וַתִּקְרָ֥א שְׁמ֖וֹ שִׁמְעֽוֹן׃
(31) The LORD saw that Leah was unloved and he opened her womb; but Rachel was barren. (32) Leah conceived and bore a son, and named him Reuben; for she declared, “It means: ‘The LORD has seen my affliction’; it also means: ‘Now my husband will love me.’” (33) She conceived again and bore a son, and declared, “This is because the LORD heard that I was unloved and has given me this one also”; so she named him Simeon.

(א) בְּלֶכְתְּךָ לֹא יֵצַר צַעֲדֶךָ וְאִם תָּרוּץ לֹא תִכָּשֵׁל (משלי ד, יב).

(ב) לא צרו צעדיו של יעקב ולא נכשל כחו, וכגבור גלל האבן מעל פי הבאר, והיתה הבאר עולה ושופעת מים חוצה לה, וראו הרועים ותמהו, שכלם לא היו יכולין לגלול את האבן מעל פי הבאר, שנ' ויגש יעקב ויגל את האבן.

(ג) ר' עקיבא אומר, כל מי שהוא נכנס לעיר ומצא נערות יוצאות לפניו דרכו מצלחת לפניו ומניין תדע לך שהוא כן בא וראה מאליעזר עבד אברהם שעד שלא נכנס לעיר ומצא נערות יוצאות לפניו שנ' הנה אנכי נצב על עין המים והיה הנערה היוצאת והב"ה הצליח דרכו שנ' וה' הצליח דרכי.

(ד) ועוד ממי אתה למד, ממשה רבינו עליו השלום, שעדיין לא נכנס לעיר מצא נערות יוצאות לפניו, שנ' ולכהן מדין שבע בנות, והצליח דרכו וגאל את ישראל ממצרים. ומניין תדע לך שהוא כן, בא וראה משאול, עד שלא נכנס לעיר מצא נערות יוצאות לפניו, שנ' המה עולים במעלה העיר וכו', והצליח דרכו ועלה למלוכה. ומניין, מיעקב, עד שלא נכנס לעיר מצא נערות יוצאות, שנ' והנה רחל בתו באה.

(ה) רב הונא אמר, הכל צפוי לפני הקב"ה. קודם שיבא יעקב לחרן מה עשה הקב"ה, שלח מגפה בצאנו של לבן ונשתיירו ממנו מעט מהרבה מה שהיתה רחל רועה, שנ' כי רועה היא. ומניין שנשתייר מעט מהרבה, שנ' ויעקב רועה את צאן לבן הנותרות, ר"ל הנותרות מן המגפה. ויברך ה' אותך לרגלי, וכי רגלו של יעקב להפרות ולהרבות צאנו של לבן, אלא מכאן שיש רגל לאדם מבורכת, שנ' ויברך ה' אותך לרגלי, וכן לבן אמ' ליעקב נחשתי ויברכני ה' בגללך.

(ו) כששמע לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ וכח גבורתו שעשה על הבאר, רץ לקראתו לנשקו ולחבקו, שנאמר (בראשית כט, יג) וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ וגו'. וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם (בראשית כט טו), וכי אחיו היה והלא בן אחותו היה, אלא ללמדך שבן אחותו של אחותו קרוי כבנו ובן אחיו של אדם כאחיו מאין אנו למדים מאברהם אבינו שנ' ויאמר אברם אל לוט אל נא תהי מריבה ביני וביניך ובין רועי ובין רועיך כי אנשים אחים אנחנו וכתיב אחר אומ' וישמע אברם כי נשבה אחיו וכי אחיו היה והלא בן אחיו היה אלא ללמדך שבני אחיו של אדם כאחיו.

(ז) ובני בניו של אדם כבניו, מניין שהם כבניו? מיעקב, שאמ' אפרים ומנשה כראובן ושמעון יהיו לי וכי בניו היו והלא בני בניו היו אלא ללמדך שבני בניו של אדם כבניו.

(ח) התחיל יעקב לעבוד באשה שבעה שנים. לאחר שבעה שנים, עשה משתה שבעת ימים ולקח את לאה, ועוד הוסיף שבעת ימים אחרים משתה ושמחה ולקח את רחל, שנ' מלא שבוע זאת ויעש יעקב כן וימלא שבוע זאת, ונאספו כל אנשי המקום לגמול חסד עם יעקב אבינו, הדא הוא דכתי' ויאסוף לבן את כל אנשי המקום ויעש משתה.

(ט) אמר הקב"ה, אתם גמלתם חסד עם יעקב עבדי, אף אני אתן לכם ולבניכם שכרכם בעה"ז בשביל שלא יהיו לרשעים נח לעתיד לבא, שנ' ונעמן שר צבא מלך ארם וכו'.

(י) לבן לקח את שתי שפחותיו ונתן לשתי בנותיו. וכי שפחותיו היו, והלא בנותיו היו, אלא בנותיו של אדם מפלגש נקראו שפחות, שנ' ויתן לבן לרחל בתו.

(יא) ר' לוי אומר, ראה הקב"ה בצרתה של לאה ונתן לה הריון בטן וניחומין לנפשה, וילדה איש טוב תואר וחכם, ואמרה ראו בן שנתן לי הב"ה, שנ' ותהר ותלד לאה ליעקב בן ותקרא שמו ראובן ועל כן קראה שמו ראובן.

(יב) ר' אליעזר אומר, משבעה חדשים ילדה לאה את בניה ולשבעה חדשים נולדו ליעקב אחת עשר בנים ובת אחת, וכלם נולדו וזוגו עמו, חוץ מיוסף שלא נולדה זוגתו עמו שהיתה אסנת בת דינה ראויה לו לאשה, וחוץ מדינה שלא נולדה זוגה עמה. אמרה, הילדה הזאת לנו דין ומשפט, על כן קרא שמה דינה.

(יג) ועוד היה ר' אליעזר אומר, ברח יעקב לבא אל לבן וברח לצאת מפני לבן. ברח לבא אל לבן מניין, שנ' ויברח יעקב שדה ארם. וברח מפני לבן, שנ' ויוגד ללבן ביום השלישי כי ברח יעקב. ולמה ברח, שאמ' לו הב"ה יעקב יעקב איני יכול לשכון שכינתי עליך בחוצה לארץ, אלא שוב אל ארץ אבותיך ולמולדתך ואהיה עמך, לפיכך ברח. ולקח לבן את כל אנשי עירו גבורי כח ורדף אחריו להרגו. ירד מיכאל המלאך ושלף חרבו אחריו ובקש להרגו, ואמ' לו אל תדבר עם יעקב מטוב עד רע, שנ' ויבא אלהים אל לבן בחלום הלילה. השכים לבן בבקר וראה את כל אשר ליעקב ואמ' כל אלו משלי הם הואיל ולקחת את כל אלה למה גנבת את אלהי התרפים שלי שהייתי משתחוה להם.

(יד) ומה הם התרפים, שוחטין אדם בכור ומולקין את ראשו ומולחין אותו במלח ובשמן טוב וכותבין על טס זהב שם רוח טומאה ומניחין אותו בכר ומדליקין נרות לפניו ומשתחוין לו והוא מדבר עמהן. ומניין שהתרפים מדברים, שנ' (זכריה י, ב) כִּי הַתְּרָפִים דִּבְּרוּ אָוֶן, לפיכך גנבתם רחל שלא יגידו ללבן שברח יעקב. ולא עוד, אלא להכרית ע"ז מבית אביה.

(טו) ולא ידע יעקב בכל אלה, אמר כל מי שיגנוב התרפים ימות בלא עתו. והיוצא מפי צדיק כיוצא מפי המלאך, וילדה רחל ומתה, שנ' ויהי בצאת נפשה כי מתה.

(טז) ר' יהודה אומר, שלשה אבות כרתו ברית עם עמי הארץ ואלו הם אברהם יצחק ויעקב אברהם כרת ברית עם עמי הארץ כשנגלו עליו המלאכים היה סבור שהם אורחי הארץ ורץ לקראתם ורצה לעשות להם סעודה גדולה ואמ' לשרה לעשות להם סעודה גדולה ובאותה שעה ראתה דם נדה לפיכך לא הגיש להם מן העוגות ורץ להביא בן בקר וברח מלפניו בן הבקר ונכנס למערת המכפלה ונכנס אברהם אחריו ומצא שם אדם הראשון ועזרו שוכבים על המטות וישינים ונירות דולקות עליהן וריח טוב עליהם כריח ניחוח לפיכך חמד המערה לאחוזת קבר אמ' לבני יבוס לקנות מהם את מערת המכפלה במכר טוב בזהב ובכתב לאחוזת קבר עולם וכי יבוסים היו והלא חתיים היו אלא עיר יבוס נקרא יבוסים ולא קבלו האנשים עליהם התחיל כורע ומשתחוה אליהם שנ' וישתחו אברהם לפני עם הארץ.

(יז) אמרו, אנו יודעים שעתיד הב"ה ליתן לך ולזרעך את כל הארצות האלה, כרות עמנו שבועה שאין ישר' יורשים את עיר יבוס, כי אם ברצונם. ואח"כ קנה את המכפלה במכר זהב ובכתב עולם לאחוזת עולם. וישמע אברהם אל עפרון.

(יח) מה עשו אנשי יבוס, עשו צלמי נחשת והעמידו אותם ברחוב העיר וכתבו עליהם שבועת אברהם וכשבאו ישראל רץ להכנס בעיר היבוסי ולא היה יכול מפני ברית אברהם שנ' ואת היבוסי יושבי ירושלם לא הורישו בני ישראל וכשמלך דוד בקש להכנס לעיר היבוסי ולא הניחו אותו שנ' ויאמר לדוד לא תבא הנה וכו'.

(יט) והיו ישראל כחול הים, אלא בכח השבועה וברית אברהם ראה דוד וחזר לאחוריו, שנ' וישב דוד במצודה וכו' ואין אתה יכול ליכנס בעיר היבוסי עד שהתיר כל הצלמים הללו שכתוב עליהם שבועת אות ברית אברהם שנ' כי אם הסירך העורים והפסחים לא היו נכנסים במקדש חס ושלום אלא אלו הצלמים שעינים להם ולא יראו רגל להם ולא יהלכו. שנ' שנואי נפש דוד שהיה דוד שונא לשמוע ולראות ע"ז שנ' על כן יאמרו עור ופסח.

(כ) אמר דוד לאנשיו, כל מי שיעלה בראשונה ויסיר את הצלמים הללו שכתוב עליהם אות ברית שבועת אברהם יהיה לראש ועלה בראשונה יואב בן צרויה ויהי לראש ואחר כך קנה את עיר היבוסי לישראל במכר זהב ובכתב עולם לאחוזת עולם מה עשה לקח מכל שבט חמשים שקלים הרי כלם שש מאות שקלים שנ' ויתן דוד לארנון.

(כא) ויצחק כרת ברית עם עמי הארץ כשגר בארץ פלשתים. ראה אותם שהפכו פניהם ויצא מהם בשלום והלכו אחריו אבימלך וכל גדוליו, אמ' להם הפכתם אתם את פניכם ממני ועכשיו באתם אלי, שנ' ויאמר אליהם יצחק מדוע באתם אלי וכו' ראה ראינו כי היה ה' עמך אמרו אנו יודעים שעתיד הב"ה ליתן לזרעך את כל הארצות האלה כרת עמנו ברית שבועה שאין לישראל יורשין את ארץ פלשתים מה עשה יצחק כרת אמה ממתג החמור שהיה רוכב עליו ונתן לו לאות ברית שבועה.

(כב) וכשמלך דוד רצה לבא בארץ פלשתים, ולא היה יכול מפני ברית יצחר, עד שלקח מהם אות ברית שבועת יצחק, שנ' (שמואל ב' ח, א) וַיִּקַּח דָּוִד אֶת מֶתֶג הָאַמָּה מִיַּד פְּלִשְׁתִּים מיד פלשתים, שנ' (שמואל א' ז, יג) וַיִּכָּנְעוּ הַפְּלִשְׁתִּים וְלֹא (יכלו) [יָסְפוּ] עוֹד לָבוֹא בִּגְבוּל יִשְׂרָאֵל.

(כג) יעקב כרת ברית עם עמי הארץ, שאמר לו לבן, יודע אני שהב"ה עתיד ליתן לזרעך את כל הארצות האל, תכרות עמי ברית שבועה שאין ישראל יורשין את ארץ ארם. כרת עמו ברית שבועה והציב לו מצבת אבנים והביא את בניו עמו בברית שבועה, שנ' (בראשית לא, מו) וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים. וכי אחיו היו והלא בניו היו, אלא ללמדך שבניו של אדם כאחיו. אמר לו לבן ליעקב, אם ישראל יורשין את הארצות האלה אל יבאו בארץ ארם לרעה, שנ' (בראשית לא, נב) אִם אָנִי לֹא אֶעֱבֹר אֵלֶיךָ אֶת הַגַּל הַזֶּה.

(כד) וכשמלך דוד רצה לבוא בארץ ארם, ולא יכול מכח ברית שבועת יעקב, עד ששבר את המצבה ההיא, ועליו אמ' משה רבנו עליו השלום (שמות כג, כד) שַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם, ואח"כ כבש ארץ ארם, שנאמר (שמואל ב' ח, ג) וַיַּךְ דָּוִד אֶת הֲדַדְעֶזֶר בֶּן רְחֹב מֶלֶךְ צוֹבָה:

(1) JACOB AND LABAN
"WHEN thou goest, thy steps shall not be straitened; and if thou runnest, || thou shalt not stumble" (Prov. 4:12).

(2) Jacob's steps were not straitened, and his strength did not fail, and like a strong hero he rolled away the stone from the mouth of the well, and the well came up, and spread forth water outside itself, and the shepherds saw and they all wondered, for all of them were unable to roll away the stone from the mouth of the well; but Jacob alone rolled the stone from off the mouth of the well, as it is said, "And Jacob went near, and rolled the stone from the well's mouth" (Gen. 29:10).

(3) Rabbi 'Aḳiba said: Anyone who enters a city, and finds maidens coming forth before him, his way will be prosperous (before him). Whence dost thou know this? Know that it is so. Come and see from Eliezer, the servant of our father Abraham, who, whilst he had not yet entered the city, found maidens coming out before him, as it is said, "Behold, I stand by the fountain of water," etc. (Gen. 24:43). And He prospered his way.

(4) Whence again dost thou learn this? Know that it is so. Come and see from Moses, for, although he had not yet entered the city, he found maidens coming out before him, as it is said, "Now the priest of Midian had seven daughters; and they came" (Ex. 2:16). And He prospered his way, and he redeemed Israel from Egypt. Whence dost thou know this? Know that it is so. Come and see from Saul, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "As they went up the ascent to the city, they found young maidens going out" (1 Sam. 9:11). And He prospered his way and he acquired the sovereignty. || And whence do we know this? Know thou that it is so. Come and learn from Jacob, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "And, behold, Rachel his daughter cometh" (Gen. 29:6).

(5) Rab Huna said: Everything is revealed and foreseen before the Holy One, blessed be He. Before Jacob came to Haran, what did the Holy One, blessed be He, do? He sent a plague among the sheep of Laban, and few were left out of many, and Rachel was tending these, as it is said, "Rachel came with her father's sheep; for she kept them" (Gen. 29:9). Whence do we know that few remained of the many? Because it is said, "And Jacob fed the rest of Laban's flocks" (Gen. 30:86), "the rest" (which remained) after the plague, in order to increase and multiply Laban's flocks at the feet of Jacob. Hence (the sages) said: Sometimes the foot of man destroys the house, and sometimes the foot of man blesses the house, as it is said, "And the Lord hath blessed thee at my foot" (Gen. 30:80). Likewise Laban said to Jacob: "I have divined that the Lord hath blessed me for thy sake" (Gen. 30:27).

(6) When Laban heard the tidings of Jacob, the son of his sister, and the power of his might which he had displayed at the well, he ran to meet him, to kiss him, and to embrace him, as it is said, "And it came to pass, when Laban heard the tidings of Jacob, his sister's son" (Gen. 29:13). "And Laban said unto Jacob, Because thou art my brother" (Gen. 29:15). Was he then his brother? Was he not the son of his sister? This teaches thee that the son of a man's sister is like his son, and the son of a man's brother || is like his brother. Whence do we learn (this)? From Abraham, our father, because it is said, "And Abram said to Lot, Let there not be strife… for we are brethren" (Gen. 13:8). Another verse (says), "And when Abram heard that his brother was taken captive" (Gen. 14:14). Was he his brother? Was he not the son of his brother? But it teaches thee that the sons of a man's brother are like his own brothers.

(7) The sons of a man's sons are like his own sons. Whence do we learn (this)? From Jacob, because it is said, "Ephraim and Manasseh, even as Reuben and Simeon, shall be mine" (Gen. 48:5). Were they his sons? Were they not the sons of his son? But it teaches thee that the sons of a man's sons are as his own sons. And the sons of one's daughters are as one's own sons. Whence do we learn (this)? From Laban, because it is said, "And Laban answered and said unto Jacob, The daughters are my daughters, and the sons are my sons" (Gen. 31:43). Were they then his sons? Were they not the sons of his daughters? But it teaches thee that the sons of a man's daughters are like his own sons.

(8) Jacob began to serve for a wife for seven years. He made a banquet and rejoicing for seven days, and married Rachel, as it is said, "Fulfil the week of this one" (Gen. 29:27). "And Jacob did so, and fulfilled the week of this one" (Gen. 29:28). All the men of the place were gathered together to show loving-kindness to our father Jacob, as it is said, "And Laban gathered together all the men of the place, and made a feast" (Gen. 29:22).

(9) The Holy One, blessed be He, said: Ye have shown loving-kindness to Jacob, My servant, I also will give || you and your sons your reward in this world, so that there be no reward for the wicked in the future world, as it is said, "Now Naaman, captain of the host of the king of Aram… because by him the Lord had given victory unto Aram" (2 Kings 5:1).

(10) (Laban) took his two handmaids, and gave them to his two daughters. Were they his handmaids? Were they not his daughters? But according to the law of the land the daughters of a man by his concubines are called handmaids, as it is said, "And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid" (Gen. 29:29).

(11) Rabbi Levi said: The Holy One, blessed be He, saw the sorrow of Leah, and He gave her power to conceive, (bringing) consolation to her soul; and she bare a male child, goodly in appearance, and wise; and she said: See ye a son which the Holy One, blessed be He, has given me, as it is said, "And Leah conceived, and bare a son, and she called his name Reuben; for she said, Because the Lord hath looked upon my affliction" (Gen. 29:32). Therefore he called his name Reuben.

(12) Rabbi Eliezer said: Leah bare her sons after seven months, and in seven years there were born unto Jacob eleven sons and one daughter. And all of them were born, each with his partner with him, except Joseph, whose partner was not born with him, for Asenath, the daughter of Dinah, was destined to be his wife, and (also) except Dinah, whose partner was not born with her. She said: This child is (according to) justice and judgment, therefore she called her name Dinah.

(13) Rabbi Eliezer also said: Jacob fled in order to come to Laban, and he fled to get away from Laban. Whence do we know that he fled in order to come to Laban? Because it is said, "And Jacob fled || into the field of Aram" (Hos. 12:12). (Whence do we know that) he fled in order to get away from Laban? Because it is said, "And it was told Laban on the third day that Jacob was fled" (Gen. 31:22). Why did he flee? Because the Holy One, blessed be He, said to him: Jacob ! I cannot suffer My Shekhinah to dwell with thee outside the land, but "return unto the land of thy fathers, and to thy kindred; and I will be with thee" (Gen. 31:3). Therefore he fled. And Laban took all the men of his city, mighty men, and he pursued after him, seeking to slay him. The angel Michael descended, and drew his sword behind him, seeking to slay him. He said to him: Do not speak to Jacob, either good or bad, as it is said, "And God came to Laban the Aramæan in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad" (Gen. 31:24). Laban rose up early in the morning, and saw all that Jacob had, and he said (to him): All these are mine, and since thou hast taken all these, yet wherefore hast thou stolen my Teraphim, which I worshipped?

(14) What are the Teraphim? They slay a man, a firstborn, and he is red (in colour). All that a man requires (to know) is not written here. This is impossible, since the men who dispute about the knowledge of making (the Teraphim) have increased. Everyone who follows that knowledge will ultimately go down to Gehinnom. And they pinch off his head, and salt it with salt, and they write upon a golden plate the name of an unclean (spirit), and place it under his tongue, and they put it in the wall, and they kindle lamps || before it, and bow down to it, and it speaks unto them. Whence do we know that the Teraphim speak? Because it is said, "For the Teraphim have spoken vanity" (Zech. 10:2). On that account had Rachel stolen them, so that they should not tell Laban that Jacob had fled, and not only that, but also to remove idolatrous worship from her father's house.

(15) Now Jacob knew nothing of all this, and he said: Anyone who has stolen thy Teraphim shall die before his proper time; and the utterance of a righteous person is like the speech from the mouth of an angel, and (Rachel) bare and died, as it is said, "And it came to pass, as her soul was in departing, for she died" (Gen. 35:18).

(16) Rabbi Jehudah said: Three forefathers made covenants with the people of the land. (With reference to) Abraham (the circumstances were as follows). When the angels were revealed unto him, he thought that they were travellers (from among) the people of the land, and he ran to meet them, and he wished to prepare for them a great banquet, and he told Sarah to prepare cakes for them. When Sarah was kneading, she perceived that the manner of women was upon her, therefore he did not hand them any of the cakes. He ran to fetch a calf. But the calf fled from before him, and went into the Cave of Machpelah, and he went in there after it, and he found Adam and his help-meet lying there upon their beds, and they slept, and lights were kindled above them, and a sweet scent was upon them like a sweet savour, therefore he desired to have the Cave of Machpelah as a burial possession. He spoke to the sons of Jebus, in order to purchase from them the Cave of || Machpelah by a purchase with gold, and by a perpetual deed for a possession of a burying-place. Were they Jebusites? Were they not Hittites? But they were called Jebusites according to the name of the city of Jebus. The men did not accept (this request). He began to bow down and prostrate himself unto them, as it is said, "And Abraham bowed himself down before the people of the land" (Gen. 23:12).

(17) They said to him: We know that the Holy One, blessed be He, will give to thee and to thy seed in the future all these lands; make a covenant with us by an oath that thy seed shall not take possession of the cities of Jebus, and we will sell unto thee the Cave of Machpelah by a purchase with gold and by a perpetual deed and for a perpetual possession. He made with them a covenant with an oath that the Israelites would not take possession of the city of Jebus save by the consent of the sons of Jebus, and afterwards he bought the Cave of Machpelah by a purchase with gold, and a perpetual deed, for a perpetual possession, (as it is said), "And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant" (Gen. 23:16).

(18) What did the men of Jebus do? They made images of copper, and set them up in the street of the city, and wrote upon them the covenant of the oath of Abraham. When the Israelites came to the land (of Canaan), they wished to enter the city of the Jebusites, but they were not able (to enter), because of the sign of the covenant of Abraham's oath, as it is said, "And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem" (Judg. 1:21). || When David reigned he desired to enter the city of the Jebusites, (but) they did not allow him, as it is said, "And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; which spake unto David, saying, Thou shalt not come in hither" (2 Sam. 5:6).

(19) (Although) the Israelites were like the sand of the sea, yet it was owing to the force of the sign of the covenant of Abraham's oath. David saw (this) and turned backwards, as it is said, "And David dwelt in the stronghold" (2 Sam. 5:9). They said to him: Thou wilt not be able to enter the city of the Jebusites until thou hast removed all those images upon which the sign of the covenant of Abraham's oath is written, as it is said, "Except thou take away the blind and the lame" (2 Sam. 5:6). "The lame" refers to the images, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" (2 Sam. 5:8). Lest thou shouldst say, The blind and the lame did not enter the Sanctuary, Heaven forbid (that we should say this), but these "blind and lame" refer to the images which have eyes and see not, feet and they walk not, (as it is said), "That are hated of David's soul" (ibid.). Because David hated to hear of and to see idolatry, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" (ibid.).

(20) David said to his men: Whoever will go up first, and remove those images upon which the sign of the covenant of Abraham's oath is written, he shall be the chief. And Joab, the son of Zeruiah, went up, and he became the chief, as it is said, "And Joab the son of Zeruiah went up first, || and was made chief" (1 Chron. 11:6). Afterwards he bought the city of the Jebusites for Israel by a purchase with gold and with a perpetual deed for a perpetual possession. What did David do? He took from each tribe fifty shekels; verily all of them amounted to six hundred shekels, as it is said, "So David gave to Ornan for the place six hundred shekels of gold by weight" (1 Chron. 21:25).

(21) Isaac made a covenant with the people of the land, when he sojourned in the land of the Philistines. He noticed that they turned their faces away from him. He went away from them in peace, and Abimelech and all his magnates came after him. He said to them: Ye turned aside your faces from me, and now ye come unto me, as it is said, "And Isaac said unto them, Wherefore are ye come unto me, seeing ye hate me?" (Gen. 26:27). "And they said, We saw plainly that the Lord was with thee" (Gen. 26:28). They said: We know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with us, that thy seed will not take possession of the land of the Philistines. He made a covenant of an oath with them. What did Isaac do? He cut off one cubit of the bridle of the ass upon which he was riding, and he gave it to them that it might be in their hands for a sign of the covenant of the oath.

(22) When David reigned, he desired to enter the land of the Philistines, but he was unable (to do so) because of the power of the sign of the covenant oath of || Isaac, until he had taken from them the sign of the covenant of Isaac's oath, as it is said, "And David took the bridle of the cubit out of the hand of the Philistines" (2 Sam. 8:1), as it is written, "So the Philistines were subdued, and they came no more within the border of Israel" (1 Sam. 7:13).

(23) Jacob made a covenant with the people of the land, because Laban said to him: I know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with me, that the Israelites will not take possession of the land of Edom. He made with him a covenant with an oath, as it is said, "And Jacob said unto his brethren, Gather ye stones" (Gen. 31:46). Were they his brethren? Were they not his sons? But this teaches thee that a man's sons are like his brethren. Laban said to him: If the Israelites obtain possession of the land (of Canaan), then they must not come into the land of Edom for an evil purpose, and if Edom obtain possession they must not come into the land of Israel for evil, as it is said, "That I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm" (Gen. 31:52).

(24) When David reigned, he wished to come into the land of Edom, but he was unable on account of the power of the covenant of Jacob's oath until he had broken that pillar. Concerning this, Solomon said: "And break in pieces their pillars" (Ex. 23:24). Afterwards he conquered the land of Edom, as it is said, "David smote also Hadadezer the son of Rehob, king of Zobah, as he went to recover his dominion at the river" (2 Sam. 8:3).

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