Leviticus 25:1ืืืงืจื ืืดื:ืืณ
ืืืื spoke to Moses on Mount Sinai:
ืึทืึฐืึทืึผึตึคืจ ืึฐืึนืึธืึ ืึถืึพืึนืฉืึถึื ืึผึฐืึทึฅืจ ืกึดืื ึทึื ืึตืืึนึฝืจื
Rashi on Leviticus 25:1:1ืจืฉ"ื ืขื ืืืงืจื ืืดื:ืืณ:ืืณ
ืืืจ ืกืื ื [AND THE LORD SPOKE UNTO MOSES] ON THE MOUNT SINAI โ What has the matter of the Sabbatical year to do with Mount Sinai that Scripture felt compelled to expressly state where it was commanded? Were not all commandments given on Sinai? But this statement is intended to suggest the following comparison: How is it in the case of the law of Shemittah? Its general rules, [its specific prescriptions] and minute details were ordained on Mount Sinai! So, also, were all commandments with their general rules and their minute details ordained on Mount Sinai. Thus is taught in Torath Cohanim (Sifra, Behar, Section 1 1). It seems to me that the following is the explanation of this: Since we do not find in Deuteronomy that the law concerning โthe rest of the soil in the Sabbatical yearโ was repeated in โthe fields of Moabโ (cf. Deuteronomy 34:1; the place where Moses repeated many of the commandments contained in the other books of the Pentateuch), we may infer that all its general rules and specific prescriptions must have been promulgated on Sinai. The express mention of ืืืจ ืกืื ื here appears therefore to be unnecessary but Scripture by mentioning it intends to teach regarding every Divine command (lit., Divine utterance) that was spoken to Moses that in every case they, their general rules and minute details originated at Sinai and that they were only repeated again in โthe fields of Moabโ.
ืืืจ ืกืื ื. ืึธื ืขึดื ึฐืึทื ืฉืึฐืึดืึผึธื ืึตืฆึถื ืึทืจ ืกึดืื ึทื? ืึทืึฒืึนื ืึธื ืึทืึผึดืฆึฐืึนืช ื ึถืึถืึฐืจืึผ ืึดืกึผึดืื ึทื? ืึถืึผึธื ืึทื ืฉืึผึฐืึดืึผึธื ื ึถืึถืึฐืจืึผ ืึฐืึธืืึนืชึถืืึธ ืึผืคึฐืจึธืืึนืชึถืืึธ ืึฐืึดืงึฐืึผืึผืงึถืืึธ ืึดืกึผึดืื ึทื ืึทืฃ ืึผึปืึผึธื ื ึถืึถืึฐืจืึผ ืึฐืึธืืึนืชึตืืึถื ืึฐืึดืงึฐืึผืึผืงึตืืึถื ืึดืกึผึดืื ึทื, ืึผึธืึฐ ืฉืึฐื ืึผืึธื ืึผึฐืชึน"ืึผึน; ืึฐื ึดืจึฐืึถื ืึดื ืฉืึถืึผึธืึฐ ืคึผึตืจืึผืฉืึธืึผ: ืึฐืคึดื ืฉืึถืึผึนื ืึธืฆึดืื ืึผ ืฉืึฐืึดืึผึทืช ืงึทืจึฐืงึธืขืึนืช ืฉืึถื ึผึดืฉืึฐื ึตืืช ืึผึฐืขึทืจึฐืืึนืช ืืึนืึธื ืึผึฐืึดืฉืึฐื ึตื ืชืึนืจึธื, ืึธืึทืึฐื ืึผ ืฉืึถืึผึฐืึธืืึนืชึถืืึธ ืึผืคึฐืจึธืืึนืชึถืืึธ ืึผึปืึผึธื ื ึถืึถืึฐืจืึผ ืึดืกึผึดืื ึทื, ืึผืึธื ืึทืึผึธืชืึผื ืึฐืึดืึผึตื ืึผึธืื ืขึทื ืึผึธื ืึผึดืึผืึผืจ ืฉืึถื ึผึดืึฐืึผึทืจ ืึฐืึนืฉืึถื, ืฉืึถืึผึดืกึผึดืื ึทื ืึธืืึผ ืึปืึผึธื, ืึผึฐืึธืืึนืชึตืืึถื ืึฐืึดืงึฐืึผืึผืงึตืืึถื, ืึฐืึธืึฐืจืึผ ืึฐื ึดืฉืึฐื ืึผ ืึผึฐืขึทืจึฐืืึนืช ืืึนืึธื:
Sotah 37b:3ืกืืื ืืดื ื:ืืณ
The Gemara explains: And it is in the dispute between these tannaโim that they disagree, as it is taught in a baraita (Tosefta 8:11): Rabbi Yishmael says: General statements were said at Sinai, i.e., Moses received general mitzvot at Sinai, including the Ten Commandments. And the details of the mitzvot were explained to Moses at a later time in the Tent of Meeting. Rabbi Akiva says: Both general statements and the details of mitzvot were said at Sinai, and later repeated in the Tent of Meeting, and reiterated a third time by Moses to the Jewish people in the plains of Moab. Rabbi Shimon holds in accordance with his teacher, Rabbi Akiva, and counts Mount Sinai and the Tent of Meeting as two distinct places where all of the mitzvot were given.
ืึผืึดืคึฐืืึผืึฐืชึผึธื ืึผึฐืึธื ึตื ืชึผึทื ึผึธืึตื ืึผึฐืชึทื ึฐืึธื, ืจึทืึผึดื ืึดืฉืึฐืึธืขึตืื ืืึนืึตืจ: ืึผึฐืึธืืึนืช ื ึถืึถืึฐืจืึผ ืึผึฐืกึดืื ึทื ืึผืคึฐืจึธืืึนืช ืึผึฐืึนืึถื ืืึนืขึตื. ืจึทืึผึดื ืขึฒืงึดืืึธื ืืึนืึตืจ: ืึผึฐืึธืืึนืช ืึผืคึฐืจึธืืึนืช ื ึถืึถืึฐืจืึผ ืึผึฐืกึดืื ึทื, ืึฐื ึดืฉืึฐื ืึผ ืึผึฐืึนืึถื ืืึนืขึตื, ืึฐื ึดืฉืึฐืชึผึทืึผึฐืฉืืึผ ืึผึฐืขึทืจึฐืืึนืช ืืึนืึธื.
Ramban on Exodus 25:1:1ืจืื"ื ืขื ืฉืืืช ืืดื:ืืณ:ืืณ
Now that G-d had told Israel face to face the Ten Commandments, and had further commanded them through Moses some of the precepts which are like general principles to the [individual] commandments of the Torah โ in the same way that our Rabbis were accustomed to deal with strangers who come to be converted to the Jewish faith โ and now that the Israelites accepted upon themselves to do all that He would command them through Moses and He made a covenant with them concerning all this, from now on they are His people and He is their G-d This is in accordance with the condition He made with them at the beginning: Now, therefore, if ye will indeed hearken unto My voice, and keep My covenant, then ye shall be Mine own treasure, and He said further: and ye shall be unto Me a kingdom of priests, and a holy nation. They are now holy, in that they are worthy that there be amongst them a Sanctuary through which He makes His Divine Glory dwell among them. Therefore He first commanded concerning the Tabernacle, so that He have amongst them a house dedicated to His name, from where He would speak with Moses and command the children of Israel. Thus the main purpose of the Tabernacle was to contain a place in which the Divine Glory rests, this being the ark, just as He said, And there will I meet with thee, and I will speak with thee from above the ark-cover. Therefore He first gave the commandment about the ark and the ark-cover, for they are first in importance. Next to the ark He gave the commandment about the table and the candelabrum, which are vessels just like the ark, and because they indicate the purpose for which the Tabernacle was made. Moses, however, preceded to mention in the section of Vayakheil: the Tabernacle, its Tent, and its covering, and in that order Bezalel made them [first the Tabernacle and then the ark], because from the practical end it is proper to build the house first [and then make its vessels].
The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, And the glory of the Eternal abode upon Mount Sinai, and it is further written, Behold, the Eternal our G-d hath shown us His glory and His greatness, so it is written of the Tabernacle, and the glory of the Eternal filled the Tabernacle. Twice is this verse, and the glory of the Eternal filled the Tabernacle mentioned in connection with the Tabernacle, to correspond with His glory and His greatness. Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai. And when Moses went into the Tabernacle, he would hear the Divine utterance being spoken to him in the same way as on Mount Sinai. Thus just as it is said at the Giving of the Torah: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire, so it is written of the Tabernacle, and he heard the voice speaking unto him from above the ark-coverโฆfrom between the two cherubim; and He spoke unto him. The expression โspeaking unto himโ is mentioned here twice in order to indicate that which the Rabbis have said in the Tradition that the Voice would come from heaven to Moses from upon the ark-cover, and from there He spoke with him; for every Divine utterance with Moses came from heaven during daytime, and was heard from between the two cherubim, similar to what is said, and thou didst hear His words out of the midst of the fire. It is for this reason that the two cherubim were made of gold. And Scripture so states: where I will meet with you, to speak there unto thee; and it shall be sanctified by My glory, for there [in the Tabernacle] will be the appointed place for the Divine utterance, and it will be sanctified by My glory.
Now he who looks carefully at the verses mentioned at the Giving of the Torah, and understands what we have written about them, will perceive the secret of the Tabernacle and the Sanctuary [built later by King Solomon]. He will also be able to understand it from what Solomon in his wisdom said in his prayer in the Sanctuary: O Eternal, the G-d of Israel, just as is said at Mount Sinai: And they saw the G-d of Israel. Solomon however added the Name the Eternal because of a matter which we have alluded to above; for the G-d of Israel sitteth upon the cherubim, just as is said: And the glory of the G-d of Israel was over them above. This is the living creature that I saw, under the G-d of Israel by the river Chebar; and I knew that they were cherubim, and David said, and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal. Solomon also always mentions that the Sanctuary is to be for the name of the Eternal, or for Thy name, and at each and every section of the prayer he says, then hear Thou in heaven โ with the attribute of mercy. And it is further written: If Thy people go out to battle against their enemyโฆ and they pray unto the Eternal toward the city which Thou hast chosen, and toward the house which I have built for Thy name, then hear Thou in heaven, and in explanation Solomon said: But will G-d in very truth dwell with man on the earth? Behold, heaven and the heaven of heavens cannot contain Thee. And it is written concerning the ark, And David aroseโฆ to bring up from thence the ark of G-d, whereupon is called the Name, even the Name of the Eternal of hosts that sitteth upon the cherubim, and in the Book of Chronicles it is written: to bring up from thence the ark of G-d, the Eternal, Who sitteth upon the cherubim, whereon is called the Name โ for it is G-d Who sitteth upon the cherubim.
The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, And the glory of the Eternal abode upon Mount Sinai, and it is further written, Behold, the Eternal our G-d hath shown us His glory and His greatness, so it is written of the Tabernacle, and the glory of the Eternal filled the Tabernacle. Twice is this verse, and the glory of the Eternal filled the Tabernacle mentioned in connection with the Tabernacle, to correspond with His glory and His greatness. Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai. And when Moses went into the Tabernacle, he would hear the Divine utterance being spoken to him in the same way as on Mount Sinai. Thus just as it is said at the Giving of the Torah: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire, so it is written of the Tabernacle, and he heard the voice speaking unto him from above the ark-coverโฆfrom between the two cherubim; and He spoke unto him. The expression โspeaking unto himโ is mentioned here twice in order to indicate that which the Rabbis have said in the Tradition that the Voice would come from heaven to Moses from upon the ark-cover, and from there He spoke with him; for every Divine utterance with Moses came from heaven during daytime, and was heard from between the two cherubim, similar to what is said, and thou didst hear His words out of the midst of the fire. It is for this reason that the two cherubim were made of gold. And Scripture so states: where I will meet with you, to speak there unto thee; and it shall be sanctified by My glory, for there [in the Tabernacle] will be the appointed place for the Divine utterance, and it will be sanctified by My glory.
Now he who looks carefully at the verses mentioned at the Giving of the Torah, and understands what we have written about them, will perceive the secret of the Tabernacle and the Sanctuary [built later by King Solomon]. He will also be able to understand it from what Solomon in his wisdom said in his prayer in the Sanctuary: O Eternal, the G-d of Israel, just as is said at Mount Sinai: And they saw the G-d of Israel. Solomon however added the Name the Eternal because of a matter which we have alluded to above; for the G-d of Israel sitteth upon the cherubim, just as is said: And the glory of the G-d of Israel was over them above. This is the living creature that I saw, under the G-d of Israel by the river Chebar; and I knew that they were cherubim, and David said, and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal. Solomon also always mentions that the Sanctuary is to be for the name of the Eternal, or for Thy name, and at each and every section of the prayer he says, then hear Thou in heaven โ with the attribute of mercy. And it is further written: If Thy people go out to battle against their enemyโฆ and they pray unto the Eternal toward the city which Thou hast chosen, and toward the house which I have built for Thy name, then hear Thou in heaven, and in explanation Solomon said: But will G-d in very truth dwell with man on the earth? Behold, heaven and the heaven of heavens cannot contain Thee. And it is written concerning the ark, And David aroseโฆ to bring up from thence the ark of G-d, whereupon is called the Name, even the Name of the Eternal of hosts that sitteth upon the cherubim, and in the Book of Chronicles it is written: to bring up from thence the ark of G-d, the Eternal, Who sitteth upon the cherubim, whereon is called the Name โ for it is G-d Who sitteth upon the cherubim.
ืืืฉืจ ืืืจ ืืฉื ืขื ืืฉืจืื ืคื ืื ืืคื ืื ืขืฉืจืช ืืืืจืืช, ืืฆืื ืืืชื ืขื ืืื ืืฉื ืงืฆืช ืืฆืืช ืฉืื ืืื ืืืืช ืืืฆืืชืื ืฉื ืชืืจื, ืืืฉืจ ืื ืืืื ืจืืืชืื ื ืขื ืืืจืื ืฉืืืื ืืืชืืื (ืืืืืช ืื:), ืืืฉืจืื ืงืืื ืขืืืื ืืขืฉืืช ืื ืื ืฉืืฆืื ืขื ืืื ืฉื ืืฉื, ืืืจืช ืขืืื ืืจืืช ืขื ืื ืื, ืืขืชื ืื ื ืื ืื ืืขื ืืืื ืืื ืืืืืื ืืืฉืจ ืืชื ื ืขืืื ืืชืืื ืืขืชื ืื ืฉืืืข ืชืฉืืขื ืืงืืื ืืฉืืจืชื ืืช ืืจืืชื ืืืืืชื ืื ืกืืืื (ืฉืืืช ืืดื:ืืณ), ืืืืจ ืืืชื ืชืืื ืื ืืืืืช ืืื ืื ืืืื ืงืืืฉ (ืฉื ืื ื), ืืื ื ืื ืงืืืฉืื ืจืืืื ืฉืืืื ืืื ืืงืืฉ ืืืฉืจืืช ืฉืืื ืชื ืืื ืืื ืืืื ืฆืื ืชืืื ืขื ืืืจ ืืืฉืื ืฉืืืื ืื ืืืช ืืชืืื ืืงืืืฉ ืืฉืื, ืืฉื ืืืืจ ืขื ืืฉื ืืืฆืื ืืช ืื ื ืืฉืจืื:
ืืื ื ืขืงืจ ืืืคืฅ ืืืฉืื ืืื ืืงืื ืื ืืืช ืืฉืืื ื ืฉืืื ืืืจืื, ืืื ืฉืืืจ (ืฉืืืช ืืดื:ืืดื) ืื ืืขืืชื ืื ืฉื ืืืืจืชื ืืชื ืืขื ืืืคืจืช, ืขื ืื ืืงืืื ืืืจืื ืืืืคืจืช ืืืื ืื ืืื ืืืงืื ืืืขืื, ืืกืื ืืืจืื ืืฉืืื ืืืื ืืจื ืฉืื ืืืื ืืืืื, ืืืืจื ืขื ืขื ืื ืืืฉืื ืฉืืขืืืจื ื ืขืฉื ืืื ืืฉื ืืงืืื ืืคืจืฉืช ืืืงืื ืืช ืืืฉืื ืืช ืืืื ืืืช ืืืกืื (ืฉืืืช ืืดื:ืืดื), ืืื ืขืฉื ืืฆืืื (ืฉืืืช ืืดื:ืืณ), ืืคื ืฉืืื ืืจืืื ืืงืื ืืืขืฉื: ืืกืื ืืืฉืื ืืื, ืฉืืืื ืืืืื ืืฉืจ ืฉืื ืขื ืืจ ืกืื ื ืฉืืื ืขืืื ืื ืกืชืจ ืืืื ืฉื ืืืจ ืฉื (ืฉืืืช ืืดื:ืืดื) ืืืฉืื ืืืื ื' ืขื ืืจ ืกืื ื, ืืืชืื (ืืืจืื ื ืื) ืื ืืจืื ื ื' ืืืืื ื ืืช ืืืืื ืืืช ืืืื, ืื ืืชืื ืืืฉืื ืืืืื ื, ืืื ืืช ืืืฉืื (ืฉืืืช ืืณ:ืืดื). ืืืืืืจ ืืืฉืื ืฉื ื ืคืขืืื ืืืืื ื' ืืื ืืช ืืืฉืื, ืื ืื "ืืช ืืืืื ืืืช ืืืื"; ืืืื ืืืฉืื ืชืืื ืขื ืืฉืจืื ืืืืื ืฉื ืจืื ืืื ืืืจ ืกืื ื. ืืืื ืืฉื (ืฉืืืช ืืดื:ืืดื) ืืื ืืืื ืืืืืจ ืืฉืจ ื ืืืจ ืื ืืืจ ืกืื ื. ืืืื ืฉืืืจ ืืืชื ืชืืจื (ืืืจืื ื ืื) ืื ืืฉืืื ืืฉืืืขื ืืช ืงืืื ืืืกืจื ืืขื ืืืจืฅ ืืจืื ืืช ืืฉื ืืืืืื, ืื ืืืฉืื ืืชืื (ืืืืืจ ื ืคื) ืืืฉืืข ืืช ืืงืื ืืืืจ ืืืื ืืขื ืืืคืจืช ืืืื ืฉื ื ืืืจืืืื ืืืืืจ ืืืื:
ืื ืืคื ''ืืืืืจ ืืืื'' ืืืืื ืื ืฉืืืจื ืืงืืื ืฉืืื ืืงืื ืื ืื ืืฉืืื ืื ืืฉื ืืขื ืืืคืจืช ืืืฉื ืืืืจ ืขืื' ืื ืื ืืืืจ ืขื ืืฉื ืืื ืื ืืฉืืื ืืืื ืื ืฉืืข ืืืื ืฉื ื ืืืจืืืื, ืืืจื ืืืืจืื ืฉืืขืช ืืชืื ืืืฉ (ืืืจืื ื ืื), ืืขื ืื ืืื ืฉื ืืื ืืื ืืื ืืืจ ืืืชืื (ืืืื ืื ืื ืื) ืืฉืจ ืืืขื ืืื ืฉืื ืืืืจ ืืืื ืฉื ืื ืงืืฉ ืืืืืื, ืื ืฉื ืืืื ืืืช ืืืขื ืืืืืจ ืื ืงืืฉ ืืืืืื: ืืืืกืชืื ืืคื ืืืชืืืื ืื ืืืจืื ืืืชื ืชืืจื ืืืืื ืื ืฉืืชืื ื ืืื (ืขื' ืืืื ืคืกืืง ืื) ืืืื ืกืื ืืืฉืื ืืืืช ืืืงืืฉ, ืืืืื ืืืชืืื ื ืื ืืื ืฉืืืจ ืฉืืื ืืืืืชื ืืชืคืืชื ืืืืช ืืืงืืฉ, ื', ืืืื ืืฉืจืื (ืืืืื ื ืืณ:ืืดื) ' ืืื ืฉืืืจ ืืืจ ืกืื ื ืืืจืื ืืช ืืืื ืืฉืจืื (ืฉืืืช ืืดื:ืืณ), ืืืืกืืฃ ืฉื ืืคืจืฉ ''ื'''ืืขื ืื ืฉืจืืื ื ืฉื ืืืขืื ืื ืืืื ืืฉืจืื ืืืฉื ืืืจืืืื (ืืืืื ื ื ืื), ืืื ืฉืืืจ ืืืืื ืืืื ืืฉืจืื ืขืืืื ืืืืขืื ืืื ืืืื ืืฉืจ ืจืืืชื ืชืืช ืืืื ืืฉืจืื ืื ืืจ ืืืจ ืืืืข ืื ืืจืืืื ืืื (ืืืืงืื ื ืื ื) ืืืืจ ืืื ืืืชืื ืืช ืืืจืืื ืืืจืืืื ืืื ืืคืืจืฉืื ืืกืืืืื ืขื ืืจืื ืืจืืช ื' (ืืื''ื ืื ืื), ืืื ืืืืืจ ืชืืื ืืืืช ืืืงืืฉ ืืฉื ื, (ืืืืื ื ืืณ:ืืดื), ืืฉืื (ืฉื ื ืื), ืืืืืจ ืืื ืคืขื ืืคืขื ืืืชื ืชืฉืืข ืืฉืืื (ืฉื ื ืื), ืืืืช ืจืืืื, ืืืชืื (ืฉื ื ืื ืื) ืืืชืคืืื ืื ื' ืืจื ืืขืืจ ืืฉืจ ืืืจืช ืื ืืืืืช ืืฉืจ ืื ืืชื ืืฉืื ืืฉืืขืช ืืฉืืื, ืืืืืืืจ ืืืจ ืื ืืืื ื ืืฉื ืืืืื ืืช ืืืื ืขื ืืืจืฅ ืื ื ืฉืืื ืืฉืื ืืฉืืื ืื ืืืืืืื (ืืื''ื ื ืื). ืืืชืื ืขื ืืืจืื ืืืขืืืช ืืฉื ืืช ืืจืื ืืืืืื ืืฉืจ ื ืงืจื ืฉื ืฉื ื' ืฆืืืืช ืืืฉื ืืืจืืืื ืขืืื (ืฉืืืื ื ืืณ:ืืณ). ืืืืืจื ืืืืื (ื ืื ื) ืืืขืืืช ืืฉื ืืช ืืจืื ืืืืืื ื' ืืืฉื ืืืจืืืื ืืฉืจ ื ืงืจื ืฉื, ืื ืืฉื ืืืฉื ืืืจืืืื:
ืืื ื ืขืงืจ ืืืคืฅ ืืืฉืื ืืื ืืงืื ืื ืืืช ืืฉืืื ื ืฉืืื ืืืจืื, ืืื ืฉืืืจ (ืฉืืืช ืืดื:ืืดื) ืื ืืขืืชื ืื ืฉื ืืืืจืชื ืืชื ืืขื ืืืคืจืช, ืขื ืื ืืงืืื ืืืจืื ืืืืคืจืช ืืืื ืื ืืื ืืืงืื ืืืขืื, ืืกืื ืืืจืื ืืฉืืื ืืืื ืืจื ืฉืื ืืืื ืืืืื, ืืืืจื ืขื ืขื ืื ืืืฉืื ืฉืืขืืืจื ื ืขืฉื ืืื ืืฉื ืืงืืื ืืคืจืฉืช ืืืงืื ืืช ืืืฉืื ืืช ืืืื ืืืช ืืืกืื (ืฉืืืช ืืดื:ืืดื), ืืื ืขืฉื ืืฆืืื (ืฉืืืช ืืดื:ืืณ), ืืคื ืฉืืื ืืจืืื ืืงืื ืืืขืฉื: ืืกืื ืืืฉืื ืืื, ืฉืืืื ืืืืื ืืฉืจ ืฉืื ืขื ืืจ ืกืื ื ืฉืืื ืขืืื ืื ืกืชืจ ืืืื ืฉื ืืืจ ืฉื (ืฉืืืช ืืดื:ืืดื) ืืืฉืื ืืืื ื' ืขื ืืจ ืกืื ื, ืืืชืื (ืืืจืื ื ืื) ืื ืืจืื ื ื' ืืืืื ื ืืช ืืืืื ืืืช ืืืื, ืื ืืชืื ืืืฉืื ืืืืื ื, ืืื ืืช ืืืฉืื (ืฉืืืช ืืณ:ืืดื). ืืืืืืจ ืืืฉืื ืฉื ื ืคืขืืื ืืืืื ื' ืืื ืืช ืืืฉืื, ืื ืื "ืืช ืืืืื ืืืช ืืืื"; ืืืื ืืืฉืื ืชืืื ืขื ืืฉืจืื ืืืืื ืฉื ืจืื ืืื ืืืจ ืกืื ื. ืืืื ืืฉื (ืฉืืืช ืืดื:ืืดื) ืืื ืืืื ืืืืืจ ืืฉืจ ื ืืืจ ืื ืืืจ ืกืื ื. ืืืื ืฉืืืจ ืืืชื ืชืืจื (ืืืจืื ื ืื) ืื ืืฉืืื ืืฉืืืขื ืืช ืงืืื ืืืกืจื ืืขื ืืืจืฅ ืืจืื ืืช ืืฉื ืืืืืื, ืื ืืืฉืื ืืชืื (ืืืืืจ ื ืคื) ืืืฉืืข ืืช ืืงืื ืืืืจ ืืืื ืืขื ืืืคืจืช ืืืื ืฉื ื ืืืจืืืื ืืืืืจ ืืืื:
ืื ืืคื ''ืืืืืจ ืืืื'' ืืืืื ืื ืฉืืืจื ืืงืืื ืฉืืื ืืงืื ืื ืื ืืฉืืื ืื ืืฉื ืืขื ืืืคืจืช ืืืฉื ืืืืจ ืขืื' ืื ืื ืืืืจ ืขื ืืฉื ืืื ืื ืืฉืืื ืืืื ืื ืฉืืข ืืืื ืฉื ื ืืืจืืืื, ืืืจื ืืืืจืื ืฉืืขืช ืืชืื ืืืฉ (ืืืจืื ื ืื), ืืขื ืื ืืื ืฉื ืืื ืืื ืืื ืืืจ ืืืชืื (ืืืื ืื ืื ืื) ืืฉืจ ืืืขื ืืื ืฉืื ืืืืจ ืืืื ืฉื ืื ืงืืฉ ืืืืืื, ืื ืฉื ืืืื ืืืช ืืืขื ืืืืืจ ืื ืงืืฉ ืืืืืื: ืืืืกืชืื ืืคื ืืืชืืืื ืื ืืืจืื ืืืชื ืชืืจื ืืืืื ืื ืฉืืชืื ื ืืื (ืขื' ืืืื ืคืกืืง ืื) ืืืื ืกืื ืืืฉืื ืืืืช ืืืงืืฉ, ืืืืื ืืืชืืื ื ืื ืืื ืฉืืืจ ืฉืืื ืืืืืชื ืืชืคืืชื ืืืืช ืืืงืืฉ, ื', ืืืื ืืฉืจืื (ืืืืื ื ืืณ:ืืดื) ' ืืื ืฉืืืจ ืืืจ ืกืื ื ืืืจืื ืืช ืืืื ืืฉืจืื (ืฉืืืช ืืดื:ืืณ), ืืืืกืืฃ ืฉื ืืคืจืฉ ''ื'''ืืขื ืื ืฉืจืืื ื ืฉื ืืืขืื ืื ืืืื ืืฉืจืื ืืืฉื ืืืจืืืื (ืืืืื ื ื ืื), ืืื ืฉืืืจ ืืืืื ืืืื ืืฉืจืื ืขืืืื ืืืืขืื ืืื ืืืื ืืฉืจ ืจืืืชื ืชืืช ืืืื ืืฉืจืื ืื ืืจ ืืืจ ืืืืข ืื ืืจืืืื ืืื (ืืืืงืื ื ืื ื) ืืืืจ ืืื ืืืชืื ืืช ืืืจืืื ืืืจืืืื ืืื ืืคืืจืฉืื ืืกืืืืื ืขื ืืจืื ืืจืืช ื' (ืืื''ื ืื ืื), ืืื ืืืืืจ ืชืืื ืืืืช ืืืงืืฉ ืืฉื ื, (ืืืืื ื ืืณ:ืืดื), ืืฉืื (ืฉื ื ืื), ืืืืืจ ืืื ืคืขื ืืคืขื ืืืชื ืชืฉืืข ืืฉืืื (ืฉื ื ืื), ืืืืช ืจืืืื, ืืืชืื (ืฉื ื ืื ืื) ืืืชืคืืื ืื ื' ืืจื ืืขืืจ ืืฉืจ ืืืจืช ืื ืืืืืช ืืฉืจ ืื ืืชื ืืฉืื ืืฉืืขืช ืืฉืืื, ืืืืืืืจ ืืืจ ืื ืืืื ื ืืฉื ืืืืื ืืช ืืืื ืขื ืืืจืฅ ืื ื ืฉืืื ืืฉืื ืืฉืืื ืื ืืืืืืื (ืืื''ื ื ืื). ืืืชืื ืขื ืืืจืื ืืืขืืืช ืืฉื ืืช ืืจืื ืืืืืื ืืฉืจ ื ืงืจื ืฉื ืฉื ื' ืฆืืืืช ืืืฉื ืืืจืืืื ืขืืื (ืฉืืืื ื ืืณ:ืืณ). ืืืืืจื ืืืืื (ื ืื ื) ืืืขืืืช ืืฉื ืืช ืืจืื ืืืืืื ื' ืืืฉื ืืืจืืืื ืืฉืจ ื ืงืจื ืฉื, ืื ืืฉื ืืืฉื ืืืจืืืื:
Berakhot 35b:6ืืจืืืช ืืดื ื:ืืณ
The Sages taught: What is the meaning of that which the verse states: โAnd you shall gather your grainโ? Because it is stated: โThis Torah shall not depart from your mouths, and you shall contemplate in it day and nightโ (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: โAnd you shall gather your grain, your wine and your oil,โ assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael.
ืชึผึธื ืึผ ืจึทืึผึธื ึทื: ืดืึฐืึธืกึทืคึฐืชึผึธ ืึฐืึธื ึถืึธืด ืึธื ืชึผึทืึฐืืึผื ืืึนืึทืจ? โ ืึฐืคึดื ืฉืึถื ึผึถืึฑืึทืจ: ืดืึนื ืึธืืึผืฉื ืกึตืคึถืจ ืึทืชึผืึนืจึธื ืึทืึผึถื ืึดืคึผึดืืึธืด โ ืึธืืึนื ืึผึฐืึธืจึดืื ืึผึดืึฐืชึธืึธื, ืชึผึทืึฐืืึผื ืืึนืึทืจ: ืดืึฐืึธืกึทืคึฐืชึผึธ ืึฐืึธื ึถืึธืด โ ืึทื ึฐืึตื ืึผึธืึถื ืึดื ึฐืึทื ืึผึถืจึถืึฐ ืึถืจึถืฅ, ืึผึดืึฐืจึตื ืจึทืึผึดื ืึดืฉืึฐืึธืขึตืื.
Tosafot on Gittin 60a:14:1ืชืืกืคืืช ืขื ืืืืื ืกืณ ื:ืืดื:ืืณ
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ืชืืจื ืืชืืื ื ืืชื ื - ืชืืื ืืืชืื (ืฉืืืช ืืดื:ืืณ) ืืืงื ืกืคืจ ืืืจืืช ืืืงืจื ืืืื ื ืืขื ืืคืจืฉ"ื ืืคื' ืืืืฉ ืืืืื ื ืืืจืืฉืืช ืืขื ืืื ืื ืจืื ืืคืจืฉ ืืื ืงืืืจ ืืชืืื ื ืืชื ื ืฉืื ื ืืชืื ืขื ืืืกืืฃ ืืื ืฉืขื ืืกืืจ ื ืืชืื ืืืฉ ืคืจืฉืืืช ืฉื ืืืจื ืชืืืื ืืคื ื ืืืชื ืืืชืืืื ืืคื ืืื ืืื ื ืืชืื ืขื ืฉื ืืืจ ืื ืืืชื ืฉืืชืืื ืืคื ืื ืืืืชื ืืืช ืืืจืื ืืขื ืื ืืืืชื ืืืจืื ืืื ืฉืืืชื ืื ื ืืืจื ืขื ืืกืืจ ืืืื ืืืื ืืืืืื ืื ืืืื ืืงืจืืืช ืืืื ืืืงืื ืืืืืืจ ืืชืืจื ืืื ืืืืื ืืืฉืื ืืจืื ืืื ืืืืชื ืื ืืจ"ืช ืืจืืก ื"ืจ ืืื ืืืืชื ืืืคื ื ืคืฉื:
Rashba on Gittin 60a:2ืจืฉืืดื ืขื ืืืืื ืกืณ ื:ืืณ
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ืจืื ืฉืืขืื ืื ืืงืืฉ ืืืืจ ืชืืจื ืืชืืื ื ืชืื ื. ืืงืฉื ืืจ"ื ืื ืืืช ืืื ืืื ืืชืื ืืกืืฃ ืืืื ืืืฉืคืืื ืืืงื ืืช ืกืคืจ ืืืจืืช ืืืงืจื ืืืื ื ืืขื ืืื' ืืื ืืื ืืคื ื ืืชื ืชืืจื, ืืื ื ืื ืืงืืืจ ืื ื ืื ืืืืจืื ืืื ืื ืืจืืจ ืื. ืขื ืืื. ืืืืื ื ืืืจ ืืืคืืื ืจืืฉ ืืงืืฉ ืื ืืืจ ืืื ืฉืื ืืื ืืืชื ืื ืคืจืฉื ืืคืจืฉื ืืื ืฉื ืืืจื ืื ืืื ืกืืืจื ืขื ืคื ืขื ืืืจ ืืชืืจื, ืืื ืคืจืฉืืืช ืฉืืื ืฆืจืืืืช ืืฉืขื ืืื ืืืชืื ืืื ืฉืืจืื ืืืืืื ืืชืื ืืืชื.