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+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Arakhin",
+    "versionSource": "https://www.sefaria.org/texts",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ערכין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "הכל מעריכין (dedicate the value of a person or of an animal unfit for the altar) – \"הכל\" /everyone includes a male who is thirteen years and one day old who did not bring forth two [pubic] hairs, that he dedicates the value of a person or of an animal unfit for the altar, or he is a minor one year before he (or she) reaches majority/adulthood [if it can be shown that the child understood the nature of the vow] (which is based upon Numbers 6:2: “If anyone, man or woman כי יפלא/explicitly utters a Nazirite’s vow to set himself apart for the LORD”), and he is called מופלא/uttering a distinct vow because they examine him if he knows how to utter a vow distinctly and to explain in the name of Whom he made the vow, and in the name of whom he dedicated [to the altar]. And even though it is written (Leviticus 27:2): “[Speak to the Israelite people and say to them:] When anyone explicitly vows/\"איש כי יפלא נדר בערכך\" [to the LORD the equivalent for a human being],” when he is near his period of maturity/adulthood, he is called a man (i.e., an adult) in this matter. And [the word] \"הכל\"/everyone that also refers to [the individual who is] the subject of the valuation, including someone disfigured/disgraced and/or afflicted with boils, who is not worth anything [financially]. For you might think that I would say that a vow of assessment of a person or animal dedicated to the sanctuary, as it is written (Leviticus 27:2 -see above), he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot (see Tractate Arakhin 2a), which comes to tell us that [the word] \"הכל\"/everyone that refers to those entitled to dedicate, because it is taken for being dedicated, and those being dedicated is necessary [to teach] to include those who are younger than a month old, which can be dedicated [for a sacrifice] even though they are not the subject of valuation.",
+                "מעריכין – if a person said about someone, “I vow the value of so-and-so,” he gives the value of that individual according to his years as it is determined in the [Torah] portion of valuations, as the vow of value is regulated by the condition of the person whose value is vowed.",
+                "ונערכין – if another person said about him, “the value of this individual is upon me” or he said himself, “I vow my own value,” (see Talmud Arakhin 7b).",
+                "נודרין – if he said: “the monetary value of so-and-so is upon me,” he must give according to what is appropriate to be sold in the marketplace.",
+                "ונידרין – another person said regarding him: “the monetary value of so-and-so is upon me,” or he himself said: “the monetary value is upon me.”",
+                "כהנים ולוים – it was necessary for him (i.e., the teacher of this Mishnah) to teach us that they (Kohanim and Levites) are valuated, for you might think that I would say, since it is written (Leviticus 27:8): “[But if one cannot afford the equivalent,] he shall be presented before the priest, and the priest shall assess him,” an Israelite comes before a Kohen but not a Kohen before a Kohen, therefore, a Kohen is not [personally involved] in valuation, for if he is poor, we do not call upon him: “he shall be presented before the priest,” it comes to tell us that Kohanim are included in the laws of Arakhin/valuation, and since it teaches Kohanim [in the Mishnah], it also teaches Levites and Israelites [in the Mishnah].",
+                "נשים ועבדים – that the woman pays when she becomes a widow or when she becomes a widow or when she becomes a divorcee, whereas the slave [pays] when he is freed.",
+                "טומטום ואנדרוגינוס נודרים ונידרים – for behold they have monetary value.",
+                "ומעריכין –(pledge the valuation/dedicate the value of a person or an animal unfit for the altar) – of others, if they said, “the valuation of so-and-so is upon me,” they give the valuation of that individual.",
+                "אבל לא נערכין – if he said: “my value is upon me,” or another person said about them: “the value of so-and-so is upon me” (regarding someone who is of doubtful sexual traits or exhibits traits of both sexes), he did not say anything, for a male and a female are mentioned In the [Torah] portion of Arakhin/valuation, until he will be a real male or [she] a real female.",
+                "פחות מבן חודש נידר – if [another] person said: “his monetary value is upon me,” because he is worth something fiscally.",
+                "אבל לא נערך – for the word ערך/valuation is not mentioned in this [Torah] portion other than with something from one month old and beyond."
+            ],
+            [
+                "הנכרי ר' מאיר אומר נערך – two Biblical verses are written in the [Torah] portion of Arakhin/valuation – one is an amplification and the other is a restriction. The words \"בני ישראל\" /Israelites (see Leviticus 27:2), excludes heathen. [The words] \"איש כי יפלא\"/When anyone explicitly vows, amplifies/expands upon \"כל איש\"/every person, and even a heathen [is included] by implication. Rabbi Meir holds that a heathen is subject to the pledge of Valuation [by others] but does not pledge the Valuation [of others], for we found that Scripture amplified those who are subject to the pledge of Valuation by others more than pledging the Valuation of others, for a deaf-mute, imbecile and a minor are subject to the pledge of Valuation by others, but they do not pledge the Valuation of others, therefore, it is sufficient that the restriction is for those who pledge the Valuation of others and the amplification is for those subject to the pledge of Valuation by others.",
+                "ר' יהודה אומר נכרי מעריך ואינו נערך – for we have found that a person who is of doubtful sexual traits and a person who exhibits elements of both sexes pledge the Valuation [of others] but are not subject to the pledge of Valuation by others. And the Halakha is according to Rabbi Yehuda. Therefore, a heathen who said: “the value of this Israelite person is upon me is liable to give according to the years of the determined value in the [Torah] portion [of Arakhin]. But an Israelite who said: “the value of this particular heathen is upon me,” or a heathen who said, “my value is upon me,” did not say anything."
+            ],
+            [
+                "הגוסס – is not subject to the vow [of payment of their worth to another], for he stands to be dead.",
+                "ולא נערך – as it is written (Leviticus 27:8): “he shall be presented…and [the priest] shall assess him,” but this one (i.e., the person at the point of death) is presentable nor assessable.",
+                "והיוצא ליהרג – that the proceedings [of his trial] are finished (i.e., the sentence has been pronounced) in an Israelite court. But if he goes to be killed at the hands of the [heathen] kingdom, it does not matter whether it is a kingdom of Israelites or a kingdom of heathens, everyone holds that he pledges the Valuation [of others] and he is subject to the Valuation [by others].",
+                "לא נידר – that he is not worth anything [monetarily].",
+                "ולא נערך – as it is written (Leviticus 27:29): “No human being who has been proscribed can be ransomed; [he shall be put to death].”But Rabbi Haninah ben Akaviah who stated that he is subject to the Valuation [of others], maintains this Biblical verse (Leviticus 27:29): “No human being who has been proscribed” for a different exposition.",
+                "ר' יוסי אומר כו' – Rabbi Yossi and the first Tanna/teacher do not disagree regarding a person who takes a vow and makes an assessment and who sanctifies. But they disagree if it caused damaged. The first Tanna/teacher holds, if it caused damage, it is exempt from payment/indemnity. For even if the one who causes damage is liable for indemnity/payment from the Torah, a loan that is written about in the Torah is not equivalent to something written in a document, but it is an oral loan. And an oral loan does not collect from the heirs. But Rabbi Yossi holds, that the loan that is written in the Torah is equivalent to a loan written in a document and he collects from the heirs. But the Halakha is according to the first Tanna/teacher. But after they have established that an oral loan collects from the heir, the Jewish court collects his money and they pay for what he has damaged."
+            ],
+            [
+                "אין ממתינין לה עד שתלד – for you might have thought that offspring, the monies belong to the husband, as it is written (Exodus 21:22): “the one responsible shall be fined according to the woman’s husband may exact from him.” But we don’t cause him to lose, as it comes to teach us as it is written (Deuteronomy 22:22): “both of them – the man and the woman with whom he lay – shall die,” also including the offspring.",
+                "ישבה על המשבר – it is the place of sitting for the woman in labor is called משבר/the travailing stool.",
+                "ממתינין לה עד שתלד – for since it (i.e., the fetus) is uprooted/removed to depart, it is another body and is not like the body of the mother.",
+                "נהנין בשערה – it is not an actual hair that is stated, but rather a wig that she had from the hair of another woman tied to her hair. And especially when she said [to them]: “Give it to my daughter or to so-and-so (i.e., another woman), for since she said, “Give it,” she revealed her intention that it is not appropriate for her that it would be like her body to prohibit it, and when it is taken from a living person it is similar. But for another matter, it is prohibited, for the strangeness of the dead is prohibited to derive benefit from it.",
+                "בהמה שנהרגה אסורה בהנאה – even its hair."
+            ]
+        ],
+        [
+            [
+                "אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.",
+                "ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].",
+                "נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.",
+                "פחות מסלע – he gave less than a Sela.",
+                "והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].",
+                "היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.",
+                "רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.",
+                "וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.",
+                "אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.",
+                "פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.",
+                "אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.",
+                "אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.",
+                "ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”"
+            ],
+            [
+                "אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].",
+                "ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.",
+                "אין פחות משנים – to the second day of their being baked.",
+                "ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.",
+                "לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.",
+                "ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth."
+            ],
+            [
+                "אין פוחתין מעשרים ואחת תקיעות במקדש (see parallel Mishnah with this information in Tractate Sukkah, Chapter 5, Mishnah 5) - in the Tractate Sukkah, Chapter “HeKhalil”/The Flute [53b] they are explained. But it is taught in the Mishnah: “But they do not sound more than forty-eight,” not exactly, for sometimes, they add up until seventy-five blasts of the Shofar when the eve of Passover falls/occurs on Shabbat, and because it is not all that frequent, it is not considered.",
+                "אין פוחתין משני נבלים – for two Levites [when they sing over the sacrifice].",
+                "ולא מוסיפין על ששה – but the reason is not given.",
+                "חלילין – a kind of musical instrument whose sound can be heard from afar, TZALAMILISH in the foreign tongue and MIZMORI in Arabic.",
+                "ולא מוסיפין על שנים עשר – corresponding to the twelve days in the year when the flute strikes them (figuratively – it means, “plays”) before the Altar. But the language of \"מכה\"/strikes – is a play on the word חליל/flute which is made with holes and one strikes the holes with one’s finger to make a pleasing sound.",
+                "בשחיטת הפסח – on the fourteenth day of Nisan when they would recite the Hallel (i.e., Psalms 113-118) at the time of the slaughter of the Passover [offering], as is stated in the chapter, “The Daily Offering is slaughtered” (Chapter 5 of Tractate Pesahim) [84b].",
+                "אבוב (brass flute) – the thin reed that is at the head/top of the flute, and in the Gemara (Tractate Arakhin 10b) it proves that the flute itself is called an אבוב /thin reed.",
+                "שקולו ערב (its sound is sweet) – when it is of a reed, more so than that of copper/bronze. And specifically a flute that one strikes before the Altar on a sacrifice that supersedes the Sabbath, and all the more so, the Festival. But the flute of the ceremony of the drawing of water did not supersede neither the Sabbath nor the Festival, as is proven in [Tractate] Sukkah in the chapter \"החליל\"/The Flute (see Tractate Sukkah, Chapter 5, Mishnah 1/50a).",
+                "לא היה מחליק אלא באבוב יחידי (none but flute solo was used for closing a tune, because it makes a pleasant finale – see Talmud Arakhin 10a) – when he would reach the conclusion of the tune, one of the flutes would lengthen his playing after the others had completed, and this is a pleasant closing more than if both of them would conclude as one (see Talmud Arakhin 10b). And חילוק/closing a tune softly is the conclusion of producing the sound of a melody/tune, and at the time of the offering [of the sacrifice] there was this song, and the Levites would sing with their mouth the Hallel (Psalms 113-118) in those twelve days, and the flutes would be playing. But on the rest of the days, they would praise [God] with cymbals and harps. But the song that the Levites would recite in the Temple on the first day [of the week] (Psalm 24): The earth is the LORD’s and its fullness,” and all of the Psalm, on the second day [of the week] (Psalm 48): “Great is the LORD and highly to be praised,” and similarly all of them (see also Tractate Tamid, Chapter 7, Mishnah 4)."
+            ],
+            [
+                "ועבדי כהנים היו – those who would play the flute, for Rabbi Meir felt that they do not promote one from the Dukhan (i.e., the platform upon which the Levites stood during the singing of Psalms) to noble families (i.e., free from any taint of illegitimacy) and not to the enjoyment of tithes (i.e., if they are Levites they are not only privileged to marry into Israel’s noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew). Therefore, it is does not matter to us if they were slaves.",
+                "בית הפגרים בית צפריא – names of noble families.",
+                "ומאמאום – name of a place.",
+                "ומשיאין לכהונה – Kohanim would marry their daughters, that were from noble families of Israel. But Rabbi Yossi held that they promote one from the platform to noble families, therefore, if they were not noble families, he would not let them continue to play on the Dukhan.",
+                "רבי חנניא בן אנטינוס אומר לוים היו – Rabbi Hananiah ben Antigonos holds that they promote one from the platform to the enjoyment of tithes, therefore, they were Levites. But they don’t dispute other than regarding those who play the musical instruments, but regarding singing by mouth, everyone agrees that only the Levites sing songs by mouth over the offering of sacrifices, as it is written (Deuteronomy 18:7): “He may serve in the name of the LORD his God [like all his fellow Levites who are there in attendance before the LORD],” what is service which is in the name of the LORD? He would say, this is the song. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "אין פוחתין מששה טלאים המבוקרים (there are no less than six inspected lambs) – this Tanna/teacher holds that lambs of the daily burnt-offering require examination from blemish four days prior to their slaughter, similar to the Passover offering of Egypt, that was taken from the tenth [of Nisan] and its slaughter was on the fourteenth, for we derive (Numbers 28:2): \"מועדו\"/”at stated times,” that is stated in the daily offerings: “Be punctilious in presenting to Me at stated times [the offerings of food due Me],” from [the word] \"מועדו\"/at its set time, that is stated (Numbers 9:2): “[Let the Israelite people offer] the Passover sacrifice at its set time.” Therefore, prior to the day of inauguration [as a common priest] is four days of examination of eight lambs and we place them in the chamber of lambs, and on the day of inauguration, we take two for daily burnt-offerings and here remains there six inspected lambs, and after that, prior to the night, we examine two and place them there. And because that those are not yet at the time of the taking up of the two, they are not considered. And always, we take two and give two, an those two that we give, we take them on the fifth day of their being given.",
+                "כדי לשת ושני ימים טובים של ראש השנה – he took a general sign, for just as that if Shabbat and two Festival days of Rosh Hashanah fall together I was necessary to advance and to examine this lamb for Shabbat on the Eve of the Sabbath, for he was not able prior to that day to go and to request a lamb and to examine it, for that is taking four days prior to slaughter, here also we always require four days prior to slaughter.",
+                "ומוסיפין עד לעולם – if they wanted to add examined lambs in the chamber of the lambs, they add according to as they will want.",
+                "משתי חצוצרות – when they sounds the trumpets, there are no less than two.",
+                "ומוסיפין עד לעולם – But in the Gemara (Tractate Arakhin 13b – quoting Rav Zabdi in the name of Rav Huna) until one-hundred and twenty, as it states (II Chronicles 5:12): “and with them were one-hundred and twenty priests who blew the trumpets.”",
+                "והצלצל לבד – one cymbal was there and no more. For it states in Scripture (First Chronicles 16:5): “And Asaph sounding the cymbals” (note: the Hebrew in the verse is slightly different – ואסף במצלתים להשמיע in the Bartenura – than what is found in the Bible: ואסף במצלתים משמיע ). But even though the word מצלתים is written in a plural form, because they are two wide pieces of metal that strike each other, but however, it is one occupation/trade that he is performing (i.e., playing the cymbals, with one set of utensils), for one of them does not work without its partner, and one person plays them."
+            ],
+            [
+                "אין פוחתין משנים עשר לוים – nine [Levites] for the nine lutes/citherns and two [Levites] for the two lyres and one for the cymbals.",
+                "דוכן – a kind of balcony/portico that the Levites stand upon it.",
+                "אין קטן נכנס – no minor Levite enters into the Temple courtyard for any Divine service, as for example, to sweep the Temple courtyard or to close the doors.",
+                "אלא בשעה שהלוים עומדים – on the Dukhan in song or the minor Levites enter to sing with them.",
+                "ולא היו – those minors sing with a lyre and lute/cithern, but only by mouth.",
+                "כדי ליתן תבל – to give spices to the chanting of the Levites, because the voice of the children is thin and clear and spices up the voice of the adults.",
+                "לא עולין – those minors. למנין – of the twelve Levites that are need for the Dukhan.",
+                "ואין עולין – on the balcony/portico that is prepared for the Dukhan. But rather they stand on the ground.",
+                "וצוערי הלוים היו נקראים – that they cause pain to the adult Levites, for they are not able to make fragrant and to sweeten their voices like they can."
+            ]
+        ],
+        [
+            [
+                "יש בערכין להקל ולהחמיר וכו' – all of them are explained further on in our chapter.",
+                "את הנאה שבישראל – even if he is worth one-hundred Maneh, he does not give other than fifty Selah, and that is rule leniently. And to rule stringently, that a person pledges the valuation of the ugliest among the Israelites, even that he is not worth anything other than five Selah. He gives fifty Selah if the person being valuated is between the ages of twenty and sixty."
+            ],
+            [
+                "בחולת המחוז – around the city. That which is not all that praiseworthy because of the treading of the feet.",
+                "חולות – surrounding [of a town] (Jastrow defines this as the “sand-plain of the Mahoz (district of Semaria). Like (Tractate Kilayim, Chapter 4, Mishnah 2): “the outer space of the vineyard”/מחול הכרם.",
+                "מחוז – a city. Another explanation of מחוז – name of a place where its fields are not important.",
+                "פרדסאות (pleasure gardens) – a place where there are a lot of gardens planted.",
+                "סבסטי – name of a place. And the trees there are very exalted.",
+                "",
+                "בית זרע חומר שעורים בחמשים שקל כסף (see Leviticus 27:16: “[If anyone consecrates to the LORD any land that he holds,] its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.”) If it is the beginning of the Jubilee cycle. But if not, he deducts from the years that have passed a Selah and a Pundiyon (i.e. 16 Perutah or 2 Issar) per year. [For every part of a field that suffices for] the vowing of a HOMER of barley, a place that is appropriate for sowing a KOR, that is thirty SEAH of barley, and it is larger than the place of sowing a KOR of wheat. But the person who dedicates the field of possession that is filled with trees, when he redeems them , he deems the trees at their worth, and then returns and redeems the land, its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.",
+                "ובשדה מקנה נותן את שויו – for in a field which he has bought, it is written (Leviticus 27:23): “The priest shall compute for him the proportionate assessment [up to the jubilee year, and he shall pay the assessment as of that day,” but the proportionate assessment is not other than the number of coins, which are according to what it is worth, and similar, it (i.e., the Torah) states (Numbers 31:28): “You shall exact a levy [for the LORD: in the case of the warriors who engaged in the campaign, one item in five hundred, of persons, oxen, asses, and sheep].”",
+                "אחד שדה אחוזה ואחד שדה מקנה – for it is stated [in the Torah] regarding the ancestral field/field of possession (Leviticus 27:18): “the priest shall compute,” and regarding the acquired field it is stated (Leviticus 27:23): “the priest shall compute for him [the proportionate assessment up to the jubilee year],” just as regarding an ancestral field it is a fixed amount, so also, it is a fixed amount for an acquired field, “which is fifty shekels of silver [for every part of a field that suffices for] the sowing of a HOMER of barley” (see Leviticus 27:16 -and Tractate Arakhin, Chapter 7, Mishnah 1).",
+                "ובשדה מקנה אינו נותן חומש – that regarding an acquired field, it is written (Leviticus 27:23): “[the priest shall compute for him] the proportionate assessment [up to the jubilee year],” Scripture makes an analogy to valuation/Arakhin, just as regarding valuation, one does not include an added fifth, even with regard to an acquired field, one does not add a fifth. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "המית בן חורין נותן את שוויו – as it is written (Exodus 21:30): “If ransom is laid upon him, he must pay whatever is laid upon him to redeem his life,” the fee for the one who suffered damage.",
+                "חבל בזה ובזה – whether on a slave or a free person, and he did not kill him, he pays full damages."
+            ],
+            [
+                "פגם – they estimate how much a person wants to give whether for a virgin maid-servant or a maid-servant who has already had sexual relations to marry her off to his male servant that he has gratification/satisfaction from.",
+                "לפי המבייש ומהתבייש – a disgraced person who is bashful, and the one upon whom the indignity is inflicted, according to the importance of his embarrassment (see also Tractate Ketubot, Chapter 3, Mishnah 7)."
+            ],
+            [
+                "נמצא האומר בפיו יתר מן העושה מעשה – the person who says: “I did not find her to be a virgin” gives/pays [a fine of] one-hundred [shekel] and he rapist [and seducer] who reveals her virginity through an action gives fifty [shekel].",
+                "גזר דין – to not enter into the Land [of Israel].",
+                "זה עשר פעמים – this is written regarding the Spies (Numbers 14:22), that implies that their legal sentence was sealed on this (i.e., the evil report that they shared about the Promised Land when they returned from their forty-day spy mission)."
+            ]
+        ],
+        [
+            [
+                "השג יד-בנודר (the law regulating the payment of certain vows according to one’s means – Leviticus 27:8) -the teaching of the law regulating the payment of certain vows according to one’s means, that the poor person is judged in Valuation according to his means/wealth, for we follow after the person making the vow, and not after the person about whom the vow is taken, as will be explained further on (see Mishnah 4 of this chapter) and as we learned in Tractate Arakhin, Chapter 2, Mishnah 1, the valuation is no less than a Sela).",
+                "והשנים בנידר – a young child that made a valuation of the value of an old person gives the valuation of the old person, and we don’t follow after the years of the person who is making the vow. And the Tanna/teacher who calls the one dedicating the value of the person [or of an animal unfit for the altar] the one making a vow, as he took the language of Scripture, as it is written (Leviticus 27:8): “and the priest shall assess hm according to what the vower can afford.” And since it (i.e., the Mishnah) stated, “[the estimate of] ability to pay [is made in accordance with the status of] the one who vows, it (i.e., the Mishnah) also stated, [the estimate of the] the years [of age is made in accord with the status of] the one [whose Valuation] is vowed.",
+                "והערכים בנערך (the vows of value are regulated by the condition of the person whose value is vowed) - the determination of the valuation of a male and a female, we follow after that of the one who is the subject of Valuation, as it will be explained further on (see Mishnah 4 of this chapter).",
+                "והערך בזמן הערך – as it is explained further on (Mishnah 2), for if he made a valuation of himself when he was less than twenty-years of age, which is the valuation of a minor, and prior to his giving it, he was twenty-years of age, he does not give other than at the time of the valuation."
+            ],
+            [
+                "אומר אני אף בערכין כן – if it happens by chance, even with Valuations is similar to sacrifices, then it is like sacrifices, But it was stated [in this Mishnah] that Valuations are not like Sacrifices, because they are not similar one with the other, and for what reason does a poor person who dedicated the value of a rich person, gives the value of a poor person because of the law regarding the payment of certain vows according to one’s [own] means, because the rich person is not liable for anything, and not the monetary value of the Metzorah/leper. But this [individual] who spoke regarding the rich person, did not intend other than according to the measurement of the years of the rich individual which are less or more than his own years. Therefore, he is judged according to his own means/wealth, but the rich person who said: “My value is upon me,” that he is liable for a complete/full value, similar to the [wealthy] leper and the poor person heard it and said, “What that person that this upon me,” he gives the value of a rich person. This is the reading.",
+                "היה עני והעשיר או עשיר והעני משלם ערך עשיר – if he was poor and became rich prior to giving [the valuation money], he pays the value of a rich person, for the All-Merciful one said (Leviticus 27:8): “according to what the vower can afford,” for it is in regard to one’s wealth/means. Rich and the poor [alike] also according to one’s means of the person who vows, is written (see the verse mentioned above), for he had the means at the time that he made the vow.",
+                "רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר – as it is written (Leviticus 27:8): “But if one cannot afford the equivalent,” until it will be that he must have remained in his impoverished condition from the beginning to the end of the proceedings (see Talmud Arakhin 17b). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אפילו אביו מת – at the time when this person is obligated for a sacrifice, his father is on his deathbed and about to die, and he (i.e., the father) died and he inherited from him ten-thousand before he brought his sacrifice, he does not bring anything other than the sacrifice of an impoverished person, just as he was at the time that he became obligated for a sacrifice.",
+                "ספינתו בים – not that his ship was lade from his business-dealings with ten-thousand, for if so, he is rich. But rather, that his ship was rented out to others with ten-thousand as payment, and he lacks anything in his hand other than that ship. But because of the payment, he is not rich, for the rent is not completely paid other than at the end, and it is found that now he is a poor person. But, because of the ship itself, he is a poor person, for this Tanna/teacher [of the Mishnah] holds like one who says further on (see Talmud Arakhin 17b-18a) that if the person making the Valuation was a donkey-driver, the Kohen gives him his donkey and he doesn’t give it to be dedicated to the Temple, but if he was a farmer, he leaves for him the yoke/pair of working animals tied to the yoke which is his income. And so too, he leaves him his ship."
+            ],
+            [
+                "ילד – (who pledged the valuation of an elder) from age twenty until age sixty, for his value is fifty Shekel.",
+                "נותן כזמן הערך – as it is written (Leviticus 27:17): “[If he consecrates his land as of the jubilee year,] its assessment stands,” he does not give other than according to the time of the valuation.",
+                "יום שלשים כלמטה – if he stated that the valuation of so-and-so a minor child is upon me, and that minor was on that day was thirty [days old], it is like it is below that, and he did not say anything, for there is no valuation for less than a month [old], and thus it is written (Leviticus 27:6): “If the age is from one month [to five years, the equivalent for a male is five shekels of silver, and the equivalent for a female is three shekels of silver].”",
+                "מבן ששים שנה ומעלה – implying that the sixtieth year was completed, and then he is judged like someone sixty [years old], but in the sixtieth year, he is judged as a child.",
+                "הן אם עשינו – in astonishment. Meaning to say, and if this the case, if we made the sixtieth [year] like it is lower than this to be stringent for a valuation of an adult one should lessen from athe age of sixty for fifty Sela, but for someone older than age sixty, it is not other than fifteen [Sela].",
+                "כלמטה ממנה להקל – that the valuation is more for someone who is twenty years old, an adult who is a less than twenty years, old, and similarly, with someone who is five [years old]. As it is written in Biblical verses.",
+                "רבי אליעזר אומר (the foregoing applies so long as they are a month and a day more than the years [which are prescribed]) - Always the fifth year and the twentieth year and the sixtieth year are like less than that age. That we derive from an analogy comparing from the usage of the word \"למעלה\" and \"למעלה\". It is stated here (Leviticus 27:7): “If the age is sixty years or over/מבן-ששים שנה ומעלה, [the equivalent is fifteen shekels in the case of a male and ten shekels for a female],” and it is stated (Numbers 18:16): “Take as their redemption price from the age of one month up/ופדויו מבן חודש ומעלה [the money equivalent of five shekels by the sanctuary weight which is twenty gerahs],” just as there it is it is one month and one day, for a firstling is not redeemed any younger than from one month and one day, so even here, until he adds on to the sixty months and one day. And the fifth year and the twentieth year we derive from an analogy – שנה שנה /a year, a year (see the Mishnah), from the sixtieth year, as the first Tanna/teacher derives above, but the Halakha is not according to Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "האומר משקלי עלי כו', אם כסף כסף – if he specified silver, he gives his weight in silver, but if he specified gold, he gives his weight in gold. But surely it comes to tell us that if he didn’t specify, but rather stated merely, “my weight is upon me,” he exempted himself from anything, as long as there will be a thing that is similar to it that is ordinarily weighed in that place. And even pitch/tar and even onions and the people of the place are accustomed to sell them by weight, and one of the people of that place said merely: “my weight is incumbent on me [as a pledge to the Temple]” but did not specify, he gives his weight in pitch/tar or in onions and is further exempt.",
+                "ומעשה באמה של ירמטיה – It explains in the Gemara (Tractate Arakhin 19a) that our Mishnah is deficient and should be read as follows, and if he is a prominent person, even though he has not expressly stated, we estimate in accordance with his honor, and it happened with the mother of the Yirmatia, a woman whose name was such, that said, “I vow the weight of my daughter,” and she went up to Jerusalem and weighed her, and then she paid her weight in gold, because she was estimated in wealth.",
+                "משקל ידי עלי – how does he weigh his hand, for if he wants he makes it heavy and if he wants, he makes it lighter?",
+                "ומכניסה עד מרפקו (pokes his hand in up to his elbow) – KUDO in the foreign tongue, because in vows one follows the language of human beings and at tht time, they would call the hand from the arm to the elbow, and when one places one’s hand into the jar filled with water, the water that is in the jar will spill out according to the place of the hand that one entered into it until the elbow (i.e., the water is displaced), and he goes back and places the flesh, sinews and bones of a donkey, for the weight of the flesh of a donkey is like the weight of the flesh of a human being, and there will be in that flesh sinews and bones according what is in the hand [of a human being] for the weight of the bones and sinews is not equivalent to the weight of the flesh, and he places into it until it returns and is filled up like it was, for now there is volume like the measurement of his hand, and he weighs the flesh and these sinews and this is the weight of his hand.",
+                "היאך אפשר לכוין בשר כנגד בשר – for perhaps here is in the flesh of a donkey that place that he places into the jar more sinews and bones from what is in the hand [of a human being] or less, and it is found that the weight is not equivalent. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "וכמה הוא שוה בלא יד – it explains in the Gemara (Tractate Arakhin 19b – see Rashi, s.v. אומד של נזקין), that we don’t valuate/estimate how beautiful when his hand is cut off and how much he would be worth when his hands are whole. For a person whose hand was cut off, when they come to valuate him how much he would be worth at first, they don’t valuate him other than cheaply, because we view him as despised, for this person who says: “the price of my hand is incumbent upon me,” his hand was not cut off. Therefore, it (i.e., the Gemara) explains how much he is worth without a hand, as for example, if his master sold all of him except for his hand, for his one hands is recorded/levied to his first master and we estimate how much he is worth when his master sells all of him and does not leave anything of him to himself. And how much less he is worth if his master left his one hand without selling it, for now he is not despised. And such he gives to the sanctity of the Temple.",
+                "זה חומר בנדרם מבערכין – for whereas, if he said in valuation , that the value of my hand and/or my foot is upon me, he did not say anything, unless he said it with regard to which life depends.",
+                "ערכי עלי ומת יתנו היורשים – the value of something that is determined/clearly defined. But specifically when he stood in judgment prior to his death, because he is not liable for a valuation until after he stands before the Kohen, as it is written (Leviticus 27:8): “he shall be pesented before the priest.” But my price is incumbent upon me, which is not other than what the Jewish court will estimate him, and behold he doesn’t come to that for he has died, even though he stood in judgment, he is lacking an approximate assessment, and the heirs do not pay it.",
+                "נותן ערך כולו – for it is written (Leviticus 27:2): “the equivalent for human being.”",
+                "זה הכלל – to include the rest of the limbs on which life depends."
+            ],
+            [
+                "חציי עלי – it would be like the valuation of my head and the valuation of my liver, for it is something upon which his life depends upon.",
+                "דמי חציי עלי נותן דמי כולו – as it is written (Leviticus 27:2): “explicitly vows [to the LORD] the equivalent for a human being,” an analogy is made between a vow and a valuation, just as regarding a valuation, if he said: “the valuation of half of me is incumbent on me,” he pays the whole of his valuation, so also that of a vow if he said: “the price of half of me is incumbent on me,” he pays the whole of his price.",
+                "זה הכלל – to include all of he limbs upon which his life depends, for if he said: “half of the price of that limb is upon me, as for example, that he said: “half of he price of my heart is upon me,” or the price of half of my liver is upon me, he gives the price of all of it."
+            ],
+            [
+                "מת הנודר והנידר יתנו היורשים – and he that stood in judgement before he died, as was explained above, but the ending clause is necessary: “The price of so-and-so is incumbent upon me,” if the person taking the vow dies, the heirs will give the money, for you might have thought that even though that he stood in judgment, since the person making the vow died prior to making an estimate/valuation of the one whom the vow was about, his possessions are not mortgaged, for it comes to tell us that an approximate assessment/assessment by sight is a revealing a general thing, for since the person about whom the vow is taken lives, we assess him."
+            ],
+            [
+                "בית זה קרבן – for keeping the Temple in repair.",
+                "ונפל הבית – prior to the treasurer [of the Temple] grabbed hold of him.",
+                "מת השור וכו' חייב לשלם – and we don’t say that there are no funds for the deed, other than for a human alone."
+            ],
+            [
+                "ממשכנין אותן (exact pledges from them) – the treasurer enters into their homes and takes it against their will.",
+                "חייבי חטאות ואשמות – since it is for atonement that came, they do not procrastinate [in providing the sin-offering or guilt offering] , and they do not exact pledges from them. But the sin-offering of the Nazirite, since it does not come for atonement, and does not prevent him from drinking wine, for since the blood of one of the sacrifices was sprinkled, the Nazirite is permitted to drink wine and to become defiled to the dead, on occasion that he acted negligently and delayed, therefore we exact the pledge on his sin-offering.",
+                "חייבי עולות ושלמים – even though the burnt-offering atones for [violation of] a positive commandment and for a prohibition that after its violation is transformed into a positive commandment, since the negative commandment is not an obligation, it is not considered as an atonement and one can delay performing it, therefore, we exact a pledge from them. But there are those liable for burnt-offerings where we don’t exact a pledge from them, as for example the burnt-offering of a leper, because it delays his purification and it does not come to delay him.",
+                "כופין אותו עד שיאמר רוצה אני – where that the Jewish court exacts a pledge from him, he must state: “I want to do it.”",
+                "וכן אתה אומר בגטי נשים – whomever his judgement is that they force him to divorce [his wife], the Jewish court of Israel beats him until he says: “I want [to do it] (i.e., divorce his wife), and he gives [her] the Jewish bill of divorce and it is appropriate (see also Tractate Ketubot, Chapter 7, Mishnah 10)."
+            ]
+        ],
+        [
+            [
+                "שום היתומים –([the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt]) – a Jewish court that goes down into the property of orphans to sell them to cause to be collected to the creditor, we estimate the property/land and announce it thirty consecutive days one after another: “all who wish to take it should come and take.” But if they wanted, they announce for sixty days every Monday and Thursday, and this is more preferable. For even though that they considered every Monday and Thursday that are part of the sixty days from the beginning of the second day of the first public announcement, they did not find other than eighteen days; nevertheless, this is preferable since the matter drags on/stretches a lot more than they know and hear about.",
+                "ושום הקדש – a person who dedicates an acquired field [to the Temple] which is redeemed with money according to what it is worth.",
+                "בבוקר ובערב – at the time when the workers go out [to work] and at the time when they go home. For if there those who desire to sell it, he tells the workers at the time they go out [to work]: “See for me a particular field if it is nice,” and at the time when they go home, when he hears the public announcement, he recalls and goes and asks them. But when they make the announcement, they say: “This particular field – that such-and-such are its signs/marks [of identification], such and such are its pathways, such is how it makes grain and such the Jewish court has provided an estimate of it. And if they sell it for the [payment of] the Ketubah of his wife, they state: “The purchaser will buy it on the condition that he (i.e., the seller) will give the monies for the Ketubah of his wife.” But if they sell it for the creditor, they state: “On the condition that he gives the monies to the creditor.” Because there is a purchaser that it is pleasant for him to purchase it in order to pay the woman that he married bit by bit, and there is a case where it is more pleasant for him to pay the creditor who takes defective and broken Zuzim (i.e., coins), for it is not the manner of merchants to be so exacting in this. But even though we hold that the Jewish court does not require the property of orphans to sell them, and here (i.e., in this Mishnah) it is taught that “[the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt] is thirty days,” that implies that the Jewish court does sell the property of orphans. But we state that only for three things does the Jewish court need to sell the property of orphans: a heathen creditor that their father owed him, and that interest [payments] eat up [their settlement], and on the Ketubah of a wife because there is ample provision for the orphans when she collects her Ketubah/marital settlement, for all the while that she didn’t collect her Ketubah settlement she has provisions/alimentation from the orphans; once she collects her Ketubah settlement, she no longer has alimentation. And on a debt that their father admitted to/acknowledged at the time of his death that someone has [a claim] of a Maneh, or that the Jewish court excommunicated him on this debt and he died in his being excommunicated, or that the time had not yet arrived at the time of his death for repayment of the debt, for a person does not act in the midst of its time, and when the Jewish court needs the property of the orphans for these things, they appoint for them an administrator (or guardian) and they sell it through public announcement, as is taught in our Mishnah. But these words apply with regard to land, but regarding movables, now that we hold that movables of orphans can be mortgaged to a creditor, the creditor needs to take an oath and collect his lien from the movables and there is no need for public announcement, for we don’t make public announcements on either slaves nor on documents nor on movable properties.",
+                "ידירנה הנאה – with the knowledge of the many a vow that has no releasing/loosening [from the vow], so that he will never return her [as his wife] ever, for perhaps through a subtlety, he divorces her in order that she can collect her Ketubah settlement from that which was dedicated to the Temple.",
+                "קנוניא (a conspiracy to defraud and divide the profits) – a subtlety.",
+                "ר' יהושע אומר אינו צריך – Rabbi Eliezer and Rabbi Yehoshua do not disagree here if a person performs a conspiracy on something dedicated to the Temple to defraud and divide the profits or not, both of them admit regarding a person that is on his deathbed, that always, he would not perform a conspiracy on something dedicated to the Temple, for a person does not sin regarding something that is not his. But regarding someone healthy, they both admit that he does make a conspiracy on something dedicated to the Temple. What they do disagree on is on a question [to a Sage] of dedication of something to the Temple for Rabbi Eliezer holds that they do not appear before a Sage regarding a question of dedicating something to the Temple, and even if he states to the Sage that it was not for this purpose that he vowed and the dedication to the Temple is in error, even so, the Sage cannot release his vow, for Rabbi Eliezer holds that a dedication done to the Temple in error is a valid dedication, and because this person making a dedication cannot find a Sage who will release him, he performs this conspiracy. But Rabbi Yehoshua holds that they do appear before a Sage regarding someone who dedicates something to the Temple [who wants to be released] for he states that it was not for that purpose that I made the vow and I errored, they release him, for something dedicated to the Temple in error is not a dedication to the Temple. Therefore, he does not have to take a vow [against] deriving any benefit, for if it was for making a conspiracy that he did it, he would come [before a Sage] to be absolved of his vow and he would not have to divorce her. And he Halakha is according to Rabbi Yehoshua.",
+                "הערב לאשה בכתובתה – and the husband lacks property and needs a guarantor to pay off her Ketubah settlement. The guarantor should not pay her Ketubah settlement until the husband first makes her take a vow that he will not be able to take her back [as his wife]. For we suspect lest it is his intention to take her back and to consume her Ketubah settlement after she collects it from the guarantor. And the legal decision in the law of the guarantor of the Ketubah is explained at the end of [Tractate] Bava Batra [Chapter 10, Mishnah 7]."
+            ],
+            [
+                "והיתה עליו כתובת אשה – as for example that the divorce of his wife preceded the dedication of property to the Temple, for now there is no conspiracy to defraud and divide the profits (see Tractate Arakhin 23a).",
+                "אלא הפודה פודה – her husband redeems them from the property of the Temple cheaply for a small amount in order to pay the woman her Ketubah settlement, for certainly the dedication to the Temple does not take effect on them, for they are not his. And this is a small amount, as a decree, lest they say that what is dedicated to the Temple goes out to become unconsecrated without redemption.",
+                "הקדיש תשעים והיה חובה מאה – even though his liability is larger than that which he dedicated to the Temple, we don’t say that it was not the intention that these possessions would be borrowed but rather he is completely believed therefore he did not collect that which was dedicated to the Temple. But we state that it was the intention that these possessions were borrowed, and he collected from them. And up to how much? Up to one half. But if the possessions that he dedicated to the Temple are not worth half of the liability, he does not collect from them, for it was not with the intention of these properties that he borrowed, for a person is not used to purchasing land for more than double than it is worth."
+            ],
+            [
+                "ממשכנין אותן (as a follow up to Tractate Arakhin, Chapter 5, Mishnah 6) – a treasurer enters into their homes and takes [the surety/pledge] against their will.",
+                "מזון וכסו ומטה סנדלים ותפילין – on all of hem they leave over for him money to purchase them if he lacks them, as it is written (Leviticus 27:8): “But if one cannot afford the equivalent, [he shall be presented before the priest, and the priest shall assess him,” and the Rabbis expound upon this Biblical verse thusly: “but if one cannot afford/ואם מך “ – it will be made that he will remain, that he would have existence/stability (הויה ) and support/livelihood (חיות ), “the equivalent/מערכך “- from the money of the valuation. And this implies that he has existence and livelihood from the money of the valuation, but not for his wife and not for his children.",
+                "מכל מין ומין – from all of the trades/skilled labors that require four or five utensils.",
+                "מעצדים (adze) -DULDORA in the foreign tongue, that smoothens/levels the face of the board/tablet.",
+                "מגירה (saw/plane) – a kind of long knife filled with notches, And the language is Biblical,משור/saw (see Isaiah 10:15: “[Does an ax boast over him who hews with it] or a saw magnify itself above him who wields it/אם-יתגדל המשור על מניפו ,” SIGA in the foreign tongue.",
+                "צמדו – the yoke of cattle. For they are the utensils of his trade/craft, but the Halakha is not according to Rabbi Eliezer that the yoke of cattle and a donkey are property, and are not considered utensils of a craft/trade."
+            ],
+            [
+                "מין אחד מרובה ומין אחד מועט – as for example, three adzes and one saw.",
+                "נותנים לו שנים מן המרובה – and the third the treasurer takes.",
+                "וכל שיש לו מן המועט – they leave for him and we don’t sell him another. For in order that it is sufficient for him until now with this, now also it will be sufficient for him. For you might have thought that until now there were people that would lend him, because he had one kind of utensil to lend him another, now that the treasurer took from the abundant [tools], there is no found who would lend him [another], therefore, we will sell him another, it comes to tell us that this is incorrect (see Talmud Arakhin 24a)."
+            ],
+            [
+                "אין לו בכסות אשתו ובניו – because these properties are not his.",
+                "שצבען לשמן – for the sake of his wife and children.",
+                "לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.",
+                "אע\"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.",
+                "לאטליס – to the market day.",
+                "לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.",
+                "אין להקדש אלא מקומו – regarding a pearl.",
+                "ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple."
+            ]
+        ],
+        [
+            [
+                "אין מקדישין – an ancestral field.",
+                "פחות משתי שנים (less than two years before the Jubilee year) – as it is written, regarding one who dedicates an ancestral field (Leviticus 27:18): “[the priest shall compute the price] according to the years that are left [until the jubilee year],” and [the word] שנים/years is not les than two. A person who dedicates his ancestral field in the first year of the jubilee and comes to redeem it, gives fifty Sela for an area requiring a KOR of seed, as it is written (Leviticus 27:16): “fifty shekels of silver to a HOMER of barley seed, etc.” But if he dedicated it ten or twenty years after the Jubilee year, we calculate the remaining years until the coming Jubilee year, and he gives a SELAH and a PUNDIYON for each year, as it is written (Leviticus 27:18): “But if he consecrates his land after the jubilee, the priest shall compute the price according to the years that are left [until the jubilee year], and its assessment shall be reduced,” that is, the deduction [from the price of redemption according to the years of redemption] that he doesn’t give fifty complete [years]. But a person who dedicates [his field] two years before the Jubilee [year], he redeems it for two SELA and two PUNDIYONIM, as it is written (Leviticus 27:18): “according to the years that are left”, and such is the accountability which goes up of the redemption of the ancestral field for each year a SELA and a PUNDIYO, for if he dedicated it in the first year after the Jubilee he would redeem it for fifty shekel, deduct from them the forty-nine coming years until the next Jubilee forty-nine shekel, it is found a Sela for each year and an additional Sela, and this additional Sela is divided into PUNDIYONIM, for in each SELA there are forty- eight PUNDIYONIM, therefore a SELA and a PUNDIYON for each year less a PUNDIYON. And just as they required him to give a SELA and a PUNDIYON for each year, for forty-nine years – forty-nine SELA and forty-nine PUNDIYONIM, and there is here one additional PUNDIYON more than the fifty shekel that the Torah mentioned, that PUNDIYON is agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight – see Tractate Bekhorot 50a), meaning to say for the customary addition weight in retailing that he must give for each and every shekel on its own. Alternatively, even though the Selah is not other than forty-eight Pundiyonot, he is required to give forty nine, which is a Selah and a Pundiyon for forty-nine years, because one who gives Pundiyonim to purchase a Sela from the money-changer gives forty- nine Pundiyonim, and that is an agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight. And the person who dedicates his ancestral field less than two years prior to the Jubilee year, there isn’t deduction from the price of redemption according to the years of possession (see Tractate Arakhin 24a), but if he comes to redeem it, he gives fifty complete [shekels], for concerning deduction, it is written (Leviticus 27:18): “according to the years that are left until the jubilee, and its assessment shall be so reduced,” and the minimum of שנים/years is two years. And it is good advice that our Mishnah teaches us that a person should have consideration for his possessions (see Tractate Negaim, Chapter 12, Mishnah 5) and not dedicate them [to the Temple] less than two years [from the Jubilee year] and not lose forty-eight Sela.",
+                "ולא גואלין אחר היובל – and not after the Jubilee, it is stating near the Jubilee [year], but this “after” refers to even after twenty or thirty years. And this is what it says: A person who comes to redeem [his field] in the middle of the Jubilee and to give a Sela and a Pundiyon for the coming years, and he would stand in Nisan, which is the middle of the year, he should not say: “I give half-a-Sela and half-a-Pundiyon from this year, but rather, he gives a complete Sela and Pundiyon. And that is why it (i.e., the Mishnah) states, “They do not redeem it less than a year after the Jubilee”, for as long as the entire year did not go out, he does not deduct anything at all and he does give a redemption fee for half-a year- but rather a full year’s redemption fee. And what is the reason? Because we don’t calculate months with the Dedication to the Temple. A person who comes to redeem his field five and one-half years before the Jubilee [year], we don’t calculate them as six months that had passed from the sixth year, but rather, he gives six Sela and six Pundiyonim, as it is written (Leviticus 27:18): “the priest shall compute the price according to the years that are left,” years – you calculate, but you don’t calculate months, meaning to say, all that which remains is considered years, to make remaining month a year, but you don not calculate the months that passed, to deduct from the Shekel and Pundiyon for them.",
+                "אבל הקדש מחשב חדשים – meaning to say, if it is interval of dedication to the Temple, that we calculate it through the passing of the half year that passed, as for example, that a person sanctifies to the Temple in the half of the forty-eighth year of the Jubilee, for if you calculated for that passage, it would be less than two years before the Jubilee and we don’t redeem for a deduction from the price of the redemption according to the years of possession with due deduction other than for fifty years. But if you say that we don’t calculate the months that passed, we have here two years prior to the Jubilee, and there is loss to that which is dedicated to the Temple that he did not give other than two Sela and two Pundiyonim, here certainly we calculate them according to the complete passage of time, and there aren’t two years before the Jubilee [year], but we don’t redeem for a deduction from the price of the redemption other than for fifty shekels, as it is written (Leviticus 27:18): “the priest shall compute the price,” nonetheless.",
+                "בשעת היובל – at the time when the Jubilee is in vogue. But at the time when the Jubilee is not in vogue, he redeems it according to its value like the rest of the things dedicated to the Temple.",
+                "זרע חמר שעורים – a place where he is able to sow a KOR of barley when they sow with the quantity of seed which it takes when throwing with the hand and with an intermediate sowing, not that the seed should be pressed together greatly or spread out and dispersed a great deal.",
+                "נקעים עמוקים וכו' (cavities that are ten handbreadths deep) – and that they would be filled with water that are not appropriate for sowing, but if they are not filled with water, for since, they are proper whatever it may be, even though they are not measured with it, we calculate them on their own, and they are redeemed according to the calculation of fifty Sela for a Bet Kor/an area requiring a Kor of seed.",
+                "פחות מכאן נמדדין עמה – even though they are filled with water and hey are not proper for sowing, since they are not ten [handbreadths] deep. And similarly rocks, since they are not ten [handbreadths] high, they are called by the name of the land [it is part of] and are not considered on their own.",
+                "אלא נותן את כולו כאחד – as it is written (Leviticus 27:18): “the priest shall compute the price” until there would be all of the money would be as one."
+            ],
+            [
+                "ואחד כל אדם – who redeems a Bet Kor/an area requiring a Kor of seed, whether it is worth one-thousand shekel or whether it is not worth anything other than fifty shekel.",
+                "שהבעלים נותנים חומש – as it is written (Leviticus 27:19): “and if he who consecrated the land wishes to redeem itג, [he must add one-fifth to the sum at which it was assessed, and it will pass to him].”"
+            ],
+            [
+                "אינה יוצאה מידו ביובל – to be distributed to the Kohanim for just as that if another person had redeemed it and it go forth on the Jubilee and distributed to the Kohanim, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding].”",
+                "גאלה בנו יוצאה לאביו ביובל – but not to the Kohanim, as it is written (Leviticus 27:20): “[But if he does not redeem the land] and the land is sold to another, it shall no longer be redeemable,” \"לאיש אחר\" /to another person – but not to the son.",
+                "גאלה איד מקרוביו – of the person who dedicated it from the hand of the treasurer, and the person who dedicated it and redeemed it from the hand of his relative, it does not go out from the hand of the one who dedicated it in the Jubilee [year] to be distributed to the Kohanim.",
+                "גאלה כהן – from the hand of the treasurer.",
+                "לא יאמר הגואל – but if an Israelite redeemed it, it goes out to me and to my colleagues on the Jubilee [year], now that it is under my hand that I redeemed it, there is no Kohen who is more appropriate for me than me."
+            ],
+            [
+                "ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.",
+                "הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.",
+                "ונותנים את דמיה למקדש – for they derive/learned \"קודש\" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) \"קודש\" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.",
+                "ר' שמעון נכנסין אבל לא נותנין – that he derived/learned \"קודש\" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) \"קודש\" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.",
+                "שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”",
+                "עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year."
+            ],
+            [
+                "הלוקח שדה מאביו, מת אביו ואח\"כ הקדישה הרי היא כשדה אחוזה – for prior to his dedicating/sanctifying it (i.e., his hand), it fell to him as an inheritance. Therefore, if he comes to redeem it, he redeems a Bet Kor for fifty shekels like an ancestral land, but he does not redeem it, but another redeems it, and it goes to the Kohanim in the Jubilee year (see Leviticus 27:16: “If anyone consecrates to the LORD any land that he owns/שדה אחוזתו, it assessment shall be in accordance with the seed requirements: fifty shekels of silver to a HOMER of barley seed.”).",
+                "הרי היא כשדה מקנה – for we follow after the time that it was dedicated/sanctified. But if he comes to redeem it, he redeems the field according to its worth like the law of an acquired field, but if he himself did not redeem but another person redeemed, it returns to him on the Jubilee [year]. For at the time it was dedicated/sanctified, its actual body was not his, for in the future it would return to his father in the Jubilee like all other sales, and like others who dedicate/sanctify an acquired field, since the person who redeems it from the hand of the treasurer restores/returns it on the Jubilee to whomever has the possession of the land [through inheritance], which is to the father of this one, for he inherits the power of his father. But the Halakha is not according to Rabbi Meir.",
+                "שדה מקנה – that he dedicated/sanctified it and another redeemed it, it does not out to the Kohanim on the Jubilee [year], for a person does not dedicate/sanctify something that is not his, and the land was not his other than until the Jubilee.",
+                "כהנים ולוים מקדישים לעולם – and even during the actual year of Jubilee itself. But an Israelite who dedicated/sanctified his field in the Jubilee year itself, it is not sanctified.",
+                "וגואלין לעולם – what is not the case for an Israelite who does not redeem [his field] after the Jubilee, as it is it written (Leviticus 27:20): “[But if he does not redeem the land,] and the land is sold to another, it shall no longer be redeemable,” but a Kohen or a Levite that sanctified [to the Temple] land that he inherited from his forefathers, he can always redeem it, and even if a Jubilee [year] passed on it and it was not redeemed, he can redeem it after the Jubilee, as it is written (Leviticus 25:32): “[As for the cities of the Levities, the houses in the cities that they hold -] the Levities shall forever have the right of redemption.”"
+            ]
+        ],
+        [
+            [
+                "המקדיש. בשעה שאינה יובל – at the time when the Jubilee [year] is not in force/being observed.",
+                "פתח אתה ראשון – with how much [money] do you want to redeem it. And because of ample provision/ gain [for redemption of the field when Jubilee is not in force] for something dedicated/sanctified to the Temple, they ask him first and the owners add an additional fifth. And for this reason, it (i.e., the Mishnah) took the language of: “when the Jubilee is not in force,” for at the time when the Jubilee is in force, there is no need to ask him for how much he will redeem it, for its monetary values are determined: a Bet Kor (i.e., an area requiring a Kor of seed) for fifty shekel. But at the time when the Jubilee is not in force, such as after the tribe(s) of Reuven and Gad were exiled, they eliminated the Jubilee years as it is written (Leviticus 25:10): “you shall proclaim release throughout the land for all of its inhabitants,” at a time when all of its inhabitants are upon it (i.e., the land), but not at a time when they were exiled from its midst, for then it is redeemed at its worth.",
+                "שהבעלים נותנים את החומש – all the monies of its worth and one-fourth more. And Similarly, every “added fifth” that is mentioned in the Torah, it would be the principal and its added fifth part. But because of three things, we state to the owners: “You open/declare first,” one of them is that the owners add the fifth, as is taught in our Mishnah. And the second is that the commandment of redemption is with the master, as it is written (Leviticus 27:27): “if it is not redeemed, [it shall be sold at its assessment],” so we see that the commandment of redemption precedes that of selling (see Tractate Arakhin 27a). And the third is that he adds and gives for its redemption more than other people, for a person desires his measure of capacity, one sixth of a Se’ah.",
+                "",
+                "איסר – eight pennies.",
+                "לא אמר זה אלא כביצה – that is to say, this was not what actually happened, for he didn’t say, “for an Issar,” but rather, “with an egg.” And the treasurer said to him: “It’s yours; it is yours for an egg.” But there is a dispute of the first Tanna/teacher and Rabbi Yossi, as the Rabbis hold that we don’t redeem something dedicated [to the Temple] for less than four pennies, in order that the added fifth will [also] be a penny. But Rabbi Yossi holds, we redeem something dedicated [to the Temple] for anything, and even though its added fifth is not worth the equivalent of a penny. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "ממשכנין מנכסיו עד עשר וכו' (they exact a surety from his property for ten) – and these words are when they retracted one after the other. But if they retracted all of them together, they divide in thirds between them equally. How so. If the first said: “This is mine for ten,” and the second said: “[this is mine] for twenty” and the third said:” [this is mine] for twenty-four, and the second and third [individuals] retracted as one, they give it to the first [individual] for ten, and exact a surety from the property of the second for seven and from the property of the third for seven, and it is found, that what is given in dedication to the Temple collects twenty four. And similarly, if all three of them retracted as one (i.e., at the same time), and the object was sold from that which was dedicated to the Temple to all three, they exact a surety from the properties of each one of the three [individuals] seven Sela. And such is the manner forever."
+            ],
+            [
+                "אמר אחד הרי היא שלי בעשרים ואחת – after the owners stated: “for twenty.”",
+                "הבעלים נותנים – against their will twenty six, that to that one, they don’t give it to him, for since the owners said, “for twenty”, and the praise rose with the added fifth to twenty-five, but if they give it to him to this one “for twenty-one,” and it is found that it is dedicated to the Temple, he loses [money]. But the owners, against their will give that Selah that this one added to the principle and their twenty five, but on the Selah that this one adds, they do not add the added fifth.",
+                "אמר אחד בחמשה ועשרים הבעלים נותנים שלשים – against their will. But in the Gemara (Tractate Arakhin 27b) an objection is raised: Why do they force the owners? It is all right that until now, we obligate them for we are not able to give to this, for their principal is not like the principal and added fifth that the owners stated in the first clause [of the Mishnah], therefore, by force, we return it to the owners, and since we return it to them, we need to give the principal the way others estimated it and their added fifth. But now that one person said: “for twenty-five,” it should be given to that one, for their principal is like the principal plus the added fifth that the owners stated in the first clause, and let the owners say: “another comes in our place that wants to give twenty-five like us.” And he responds, as for example, that in the first clause, the owners say: “one penny more on the twenty-five Sela,” that their calculation of twenty-five and an added fifth arrives at the twenty-fiv and an penny, but if we give it to this one, there is a loss to the Sanctuary. Therefore, we return it to the owners against their will. But that it is not taught [in the Mishnah’s] first clause: “the owners say for twenty and a penny,” for regarding the pennies the Tanna/teacher [of the Mishnah] was not exact and he did not consider to teach it to them.",
+                "אם רצו הבעלים ליתן שלשים ואחד ודינר – as for example, that from the outset when the owners opened first [in bidding], they said: ‘for twenty-one Sela,” which is between the principal and the added fifth of twenty-six Sela and a Denar, for the Sela is four Denarim and the added fifth is one-quarter of the money as we have stated, and the valuation of this are five, which is thirty-one and a Denar.",
+                "הבעלים קודמין – for if we would give him this, he would cause a loss to the Sanctuary of a Denar from was stated by the owners in the first clause [of the Mishnah], therefore, we return them to the owners against their will.",
+                "ואם לאו – if the owners did not open first other than with twenty and, and this one (i.e., the potential buyer) states: “twenty-five.”",
+                "אומרים לזה הגיעתך – this is surely yours, and we don’t return it to the owners. Because the owners state: “Another came in our place that gives twenty five like us.” But it is taught in our Mishnah that the owners do not add a fifth other than if they opened first, and not on the valuation of that [other] person, these words apply where people did not make an estimation of he land like this other person stated, but if three people make an estimated it according to the words of that of, the owners add an increased fifth of valuation against their will. But all of our Mishnah does not speak other than with ancestral field when the Jubilee is no longer in force, as it is taught at the beginning of the chapter (Mishnah 1)."
+            ],
+            [
+                "מחרים אדם מצאנו – from part of his sheep. He says: Behold, they are property set apart for the priest’s use,” and he gives them to the Kohen.",
+                "ואם החרים את כולן – that he did not leave for himself anything.",
+                "אינן מוחרמין – as it states in Scripture (Leviticus 27:28): “But of all that anyone owns, [be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or redeemed],” and from his ancestral land. \"מכל אשר לו\"/\"but of all [that anyone] owns\", these are the movable properties, but not all the movables.\" \"מאדם/anyone – these are the his slaves and Canaanite maidservants, but not all of them. \"משדה אחוזתו\"/”from land of his holding” – but not all of it. But the Halakah is not according to Rabbi Eleazar ben Azariah, but rather, ab initio, one should not dedicate all of it for priest’s or sacred use, but if he did dedicate it, the are considered dedicated for priestly and/or sacred use.",
+                "להיות חס על מכסיו – that he will not squander/give them away to a non-Kohen."
+            ],
+            [
+                "שאין אדם מחרים דבר שאינו שלו – for his daughter, assuming that he can sell her while she is a minor, he is not able to sell her when she is a young woman.",
+                "שהחרמים שלהם – as it is written (Numbers 18:14): “ Everything that has been proscribed in Israel shall be yours (see Leviticus 27:28 as well),” and since it is his (i.e., the Kohen’s) what benefit would there with this if he would devote it to priestly or sacred use, he himself has possession of it and he does not give it to another Kohen.",
+                "נראין דברי ר' יהודה (it appears that the opinion of Rabbi Yehuda is correct) – this is what he said: the words of Rabbi Yehuda appear correct to Rabbi Shimon, for Rabbi Shimon agrees with Rabbi Yehuda and holds like him regarding land/real estate. But Rabbi Shimon did not speak other than about movables, because the Levites do not have things that are devoted to priestly or sacred use. But Rabbi Yehuda holds that an analogy was made between movable things to an ancestral field, as it is written (Leviticus 27:28): “but of all that anyone owns, be it man or beast of land of his holding,” just as ancestral land the Levities do not devote to the Kohen or to sacred use, as it is written (Leviticus 25:34): “[But the unenclosed land about their cities cannot be sold,] for that is their holding for all time,” even movable properties, the Levities cannot devote to priestly or sacred use. But Rabbi Shimon does not make this analogy and since Rabbi [Judah the Prince] goes down to explain the matter of Rabbi Shimon in what he agrees with Rabbi Yehuda and in what he disputes him. We learn from it the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "חרמי כהנים – property set aside for priestly use that was dedicated to the priests in order to give it to the Kohanim.",
+                "אין להם פדיון – as it is written (Leviticus 27:28): “[nothing that he has proscribed to the LORD] may be sold or redeemed.” But that which is set aside for the repair of the Temple does have redemption, for it is with this intention that it was set aside, but this is not appropriate for the repair of the Temple other than money.",
+                "וחכמים אומרים סתם חרמים לכהנים (without further explanation) – and the Halakha is according to the Sages. But those who set aside movables at this time, and similarly those who set aside for priestly use land outside of the Land of Israel that their law is like that of movables in this matter, they give to the Priests. Ut he who sets aside things for the repair of the Temple in this time when there is no Temple redeems them ab initio for a small amount. And ab initio, he should not give less than four Zuzim or something near to this, but not the equivalent to a penny alone or something like this, for there is no publicity to the matter.",
+                "שהוא חל על קדשי קדשים – as will be explained further on (see Mishnah 7), “a person dedicates to the priest or to sacred purposes the things he declares holy.”"
+            ],
+            [
+                "ואם נדר – if he said: “this burnt-offering will be upon me,” and he separated an animal for his vow and afterwards dedicated it to sacred purposes, but since he is liable for its guarantee/surety (i.e., property which may be resorted to in the event of non-payment) if it (i.e., the animal) died or was stolen, and it is found that it is, and he gives all of its monetary value to the Kohen, but he will offer the animal up as a sacrifice in fulfillment of his vow, for this certainly has redemption.",
+                "ואם נקבה היא – that he is not liable for its surety if it died, property set apart for the priest or sacred use do not take effect, for it is not his, but rather incidentally, its worth. And the worth that it has for him he gives to the Kohen. How so? “This bull will be a burnt-offering,” and he dedicated it to the priests or for sacred purposes, they estimate how much a person who is not liable for a burnt-offering wants to give if he would find a burnt-offering cheaply in order to offer a sacrificial gift to his Creator, and equivalent to those monies, he gives that, for this is the satisfaction that he feels in obligating someone with it. For if it had died or was stolen, he is not liable for the surety, and when he separated it [for this purpose], he had fulfilled its obligation, but from now, he does not destroy nor lose anything other than the fact that he did not offer a sacrificial gift to His creator.",
+                "שאין רשאי – that he is not obligated for [a burnt-offering]. The Aramaic translation of נושה/ (see Psalms 109: 11: “May his creditor/נושה seize all his possessions”) is רשיא /pressing creditor.",
+                "כיצד פודין אותו – that regarding the firstling, its body is not dedicated to the priest or to sacred purposes, for it is not his but rather belongs to the Kohen. But rather, they estimate, how much a person would wish to give to the owner when he gives his first-born animal to the son of his daughter who is a Kohen or to the son of his sister. And that worth is what he gives, that this owner will give It to the Kohen for the property set apart for the use by the Kohen or for Temple use. And especially, it (i.e., the Mishnah) took the words, “the son of his daughter or the son of his sister, who is a Kohen,” for whereas it was the Kohen himself, he would not be able to give the satisfaction one feels in obligating someone to the owner in order that he should give the firstling to him or to another Kohen, for since the firstling is fit for him, he appears like a Kohen who is assisting in the granary to thresh and to winnow in order that they will give him heave-offerings as his salary, and it is found that he does not take it according to the law of heave-offerings, but rather according to law of salary [as payment for labor performed].",
+                "כתוב אחד אומר תקדיש – regarding the firstling, it is written (Deuteronomy 15:19): “You shall consecrate [to the LORD your God] all male firstlings that are born [in your herd and in our flock: you must not work your firstling ox or shear your firstling sheep].”",
+                "וכתוב אחד אומר אל תקדיש –(Leviticus 27:26): “A firstling of animals, however, -which -as a firstling – is the LORD’s, cannot be consecrated by anybody; [whether ox or sheep, it is the LORD’s].”",
+                "הקדש עילוי (consecration by valuation: a pledge made to consecrate an article that is already sacred; a person is obligated to pay the amount one would be willing to pay to sacrifice that offering – but not necessarily the full value of the offering) – to offer up in money that he would give for the satisfaction one feels in obligating someone how much [money] that a person wishes to give to offer up a burnt-offering that he is not obligated for but rather in order to make a gift to his Creator.",
+                "ואי אתה מקדישו הקדש מזבח – that there will be there another [sacrifice] that will rest upon him. But the Rabbis who derive for them this exposition above (see Tractate Arakhin, Chapter 8, Mishnah 6): “from everything that is devoted to the priests or to sacred purposes are the most holy things,” [the words] \"אל תקדיש\" /”You will not sanctify” (Leviticus 27:26) is required for them as a negative commandment, for if one seizes it for the purposes of another sacrifices, he is violating a negative commandment, and [the word] \"תקדיש\"/”You shall sanctify” (Deuteronomy 15:19) they require to state that it is a commandment to sanctify it and to state this is holy for a first-born, and even though that of its own it is holy. But Rabbi Yishmael does not hold by this exposition. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "המוכר את שדהו בשעת היובל – at the time when the Jubilee is in force. But in the year of the Jubilee itself, he is not permitted to sell it, but if he sold, the sale is void and he returns the money.",
+                "אינו מותר לגאול – even if the purchaser is satisfied, we don’t listen to him, as it is written (Leviticus 25:15): “In buying from your neighbor, you shall deduct only for the number of years/שנים (plural) since the jubilee; [and in selling to you, he shall charge you only for the remaining crop years],” it will be acquired by him for two years, but if he returns it before this, he violates a positive commandment. And the seller also violates a positive commandment if he redeems it prior to two years, as it is written (Leviticus 25:15): “and in selling it to you, he shall charge you only for the remaining crop years.” But after two years if he wants to redeem it, he redeems it against the will of the purchaser and gives him according to what he sold it, as it is written (Leviticus 25:27): “he shall compute the years since its sale, [refunding the difference to the man to whom he sold it, and return to his holding],” that he calculates how many years from when he sold it until the Jubilee [year], and divides the monies according to the years. As for example, if he sold it ten years prior to the Jubilee [year] for a Maneh (100 zuz), it is found that he sold the produce each and every year for a tenth of a Maneh, for a mere sale is only until the Jubilee, it remained in the hand of the purchaser for five years and afterwards the seller comes to redeem it, the purchaser deducts for him half a Maneh (50 zuz).",
+                "אינה עולה ממנין – two years. For it is written (Leviticus 25:15): “[and in selling to you, he will charge you only] for the remaining crop years/שני תבואות (literally two years),” two years that are appropriate for the crops that they will remain in the hand of the purchaser. But if if it was a year appropriate for grain, and breaking ground/נרה (without planting – see Tractate Arakhin 29b), that is he plowed it and made it a newly broken land but did not sow it, or if he left it untilled/neglected, that he left it wild-growing and even breaking ground but did not do anything with it, he is causes loses to himself, and it counts for him in the reckoning [of crop years].",
+                "שלש תבואות לשתי שנים – that grain that stands in it at the time of the purchase and two crop years in two years that it will exist in his hand. But Rabbi Eleazar does not dispute the first Tanna/teacher in this, but it represents the opinion of everyone."
+            ],
+            [
+                "אינו מחשב – the [original] seller that came to redeem it.",
+                "אלא עם הראשון – and that calculation he will deduct for him for each and every year that he occupied it (i.e., enjoying its produce), and the remainder he will pay him.",
+                "אשר מכר לו – it is written concerning the redeemer of his acquired field (Leviticus 25:27): “[he shall compute the years since its sale,] refund the difference to the man to whom he sold it.”",
+                "לאיש אשר בתוכה – that he finds himself within the field that he (i.e., the original owner) comes to redeem. And from where [in the Torah] do we learn that we expound leniently regarding the seller and we don’t expound stringently? We learn [from a comparative analogy using the words]\"גאולה\" \"גאולה\" from [the law of] the Hebrew slave in the ancestral field; it is written (Leviticus 25:26): “[If a man has no one to redeem for him, but prospers] and acquires enough to redeem with,” and concerning a Hebrew slave, it is written (Leviticus 25:31): “[But houses in villages that have no encircling walls shall be classed as open country;] they may be redeemed,[and they will be released through the jubilee],” just as there leniently, so also here leniently. And there, from where [in the Torah] do we learn to be lenient? As it is taught in a Baraitha: “if it was sold for a Maneh (i.e., 100 zuz) and it improved in value/ameliorated, and now stood at two-hundred [Maneh], from where do we learn that we only calculate it for a Maneh and like as it arrived from that Maneh for each year we deduct it, we derive it from (Leviticus 25:52): “[and if few years remain until the jubilee year, he shall so compute:] he shall make payment for his redemption according to the years involved,” that is to say, to what it is worth in that year.",
+                "לא ימכור – [he should not sell] a far-off field that he has, in order to redeem this field that is close by. And similarly, he should not sell off a bad field in order that he can redeem this field which Is nice. And he may not borrow from others in order that he can redeem it. And he does not redeem half-of the field that he sold but rather either he redeems all of it or not any of it. And all of these things we derive from Scripture, as it is written (Leviticus 25:26): “[If a man has no one to redeem for him,] but prospers and acquires enough to redeem with.” \"השיגה ידו\" /he prospers from his own [efforts], and not that he will borrow and then redeem. \"ומצא\" /and acquires enough, implying that he will find something that he was not found with him at the time that he sold it, excluding selling [a field] far off in order to redeem what is close/nearby, with something bad in order that he can redeem it for something good that was found with him at the time that he sold it. \"כדי גאותו\" /enough to redeem with [in order that the redemption] that he is redeeming is not redeeming halves.",
+                "ובהקדש מותר בכולן – a person who dedicates/sanctifies his field is permitted to sell another field, or to borrow in order to redeem it, and if it is not sufficient to redeem all of it, he can redeem part of it and when he prospers, he will redeem all of it."
+            ],
+            [
+                "הרי זה גאל מיד – and its law (i.e., of a house among houses in walled cities) is not like the law of an ancestral field which he does not redeem less than two years [after its sale].",
+                "הרי זה כמין ריבית – when he returns to him (i.e., the buyer) his money within a year and this one (i.e., the original seller) does not deduct from him anything, it is found that it was used in his house for the fee of the detaining of his money that certainly comes towards [collecting] interest, which is not permanently sold, but not through a sale for if he did not redeem it and it (i.e., the sale) becomes final, there is no interest charged.",
+                "",
+                "יגאל בנו – [his son shall redeem it] within a year if he desires, but after a year, it is completely sold and it is not ever redeemed, as it is written (Leviticus 25:30): “If it is not redeemed before a complete year has elapsed, [the house in the walled city shall pass to the purchaser beyond reclaim throughout the ages; it shall not be released in the jubilee].”",
+                "משעה שמכר לו – that if Reuven sold it to Shimon in Nisan and Shimon [sold it] to Levi in Iyar, once Nisan arrived, it is permanently sold, and we don’t reckon to the second sale, but rather to the fist sale [only], as it is stated (Leviticus 25:30): “before a full year has elapsed,” for it implies to this one that it was his.",
+                "להביא חודש העיבור – for if it is a leap year (i.e., with an added month of Adar – seven times in every nineteen years), it is not completely sold until thirteen months [have passed].",
+                "שנה ועיבורה – whether it is a simple year or whether it is a leap year, we give him the lunar year which is three-hundred and fifty-four days and the eleven extra days that a solar year has over that of a lunar year that their intercalation we complement the year with. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואחד הנותן במתנהn – if he wanted to redeem [the house] within its year, he can redeem, but if not, it is permanently sold to him.",
+                "היה נטמן (was hidden, hide oneself) – the purchaser on the [exact] day of twelve months in order that the seller not find him to give him [back] his money so that it will be permanently sold to him.",
+                "שהיא חולש – that he would put his monies in the chamber of that which is dedicated to sacred purposes in the Temple courtyard.",
+                "ויהא שובר את הדלת – of the house of that he sold and enter it. [The word] חולש / assign (his redeeming money to the Temple by depositing there , to assert his privilege of redemption) is like (Isaiah 14:12):”[How are you felled to earth,] O vanquisher of nations!”"
+            ],
+            [
+                "כל שלפנים מן החומה – such as the building containing the tank and all the implements for pressing olives that they make olive oil in them and the bathhouses and towers and cisterns, ditches and caves. As it is written (Leviticus 25:30): “in the city [that has a wall],” including everything that is within the city. I would be able to include the fields, the inference teaches us, “the house [in the walled city shall pass to the purchaser beyond reclaim throughout the ages],” (ibid.) excluding the fields that are not similar at all to the houses.",
+                "ר' מאיר אומר אף השדות – Rabbi Meir is stating not the actual fields, for it is written “the house” (Leviticus 25:30), and fields are not similar to houses. But the land of rocks and fish-ponds/glen (see Tractate Arakhin 32a) that are not appropriate for sowing and are made for the building of the house. A place of stones, to take from there stones for building. And a fish-pond/glen – to take from there sand for building. But the Halakha is not according to Rabbi Meir.",
+                "אינו כבתי ערי חומה – to be permanently sold at the end of a year.",
+                "כותל החיצון הוא חומתו – and it is judged like houses in a walled city. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שגגותיה חומותיה – that a wall did not surround it but rather houses surround and the immediate sequence of houses one next to the other are like a wall.",
+                "אינה כבתי ערי חומה – for [the word] \"חומה\" /wall (see Leviticus 25:29: “if a man sells a dwelling house in a walled city”)is written and not that its roofs are its walls.",
+                "ושאינה מוקפת חומה מימות יהושע בן נון – but that which is surrounded by a wall from the days of Joshua son of Nun even though it does not have a wall now, is judged like a dwelling house in a walled city. It is written as (Leviticus 27:30): \" [הבית אשר-בעיר אשר-] לוא חומה\" /the house in the walled city, with a full [letters] Vav and Alephs, that implies that it is his and implies not [his], meaning to say, it does not have it now, but it had a wall prior to this, therefore, it is also house that is permanently sold.",
+                "שלש חצרות – that in each and every one [of the courtyards] is two houses, which is called a city.",
+                "כגון קצרה – the name of a small city that was outside of Tsippori.",
+                "וחקרא שבגוש חלב וכו' – all of these that are counted in our Mishnah, are known that they been walled [cities] from the time of Joshua son of Nun. But Jerusalem that is counted in our Mishnah, we hold that there is no permanently sold house in Jerusalem, therefore there is the opinion of one [Sage (Rav Ashi)] in the Gemara (Tractate Arakhin 32b), and this is not the holy Jerusalem where a house cannot be sold permanently, but there is another Jerusalem that was in the Land of Israel and it also was surrounded by a wall from the time of Joshua, and there was a house sold permanently in it like the rest of dwelling houses in a walled city."
+            ],
+            [
+                "בתי החצרים – that these villages lack a wall.",
+                "כח יפה (strong legal right, privilege) – as it is explained, ",
+                "and they are redeemed immediately, that it is not necessary to delay him for two years in the hand of the purchaser like that of fields, as it is written concerning them (Leviticus 25:31): “they may be redeemed/גאלה תהיה לו [and they shall be released through the jubilee],” implying that he may redeem it immediately (see Tractate Arakhin, Chapter 9, Mishnah 3) if he wants and that is like dwelling houses in a walled city.",
+                "ובגרעון כסף (see Tractate Arakhin, Chapter 9, Mishnah 1) – [at a reduced price] – that the purchaser deducts for him according to the years that they remained in his hand, like fields. For regarding the houses in villages/בתי החצרים , it is written (Leviticus 25:31): “they shall be classed as open country”/על שדה הארץ יחשב – that they go forth [by payment] of a reduced price like fields.",
+                "שתי חצרות של שני שני בתים – a city which doesn’t have in it other than two courtyards, even though it is surround by a wall from the time of Joshua, are regarded as houses in villages."
+            ],
+            [
+                "ישראל שירש – dwelling houses in a walled city from his mother’s father who is a Levite.",
+                "אינו גואל כסדר הזה – in the Gemara (Tractate Arakhin 33b) they said that it teaches that he does not redeem other than according to this procedure. But this is what he said: he does not redeem like Levites, as it is written concerning them (Leviticus 25:32): “the Levites shall forever have the right of redemption,” but rather like this procedure that is stated regarding an Israelite that it will be permanently sold at the end of a year.",
+                "וכן לוי שירש את אבי אמו ישראל – even he (i.e., this Levite) does not redeem [the property] like a Levite, but rather like this procedure that is stated regarding an Israelite. For he can never redeem like a Levite until he will be a Levite and in a Levitical city. For two Biblical verses are written: It is written (Leviticus 25:33): “for the houses in the cities of the Levities are their holding [among the Israelites],” and it is written (Leviticus 25:33): “Such property as may be redeemed from the Levites,” which implies that for some of the Levities I have given permission to redeem, but not to all of them, excluding the son of Levite who comes from a mother who is illegitimately married to him (i.e., a bastard) or from a female descendant of the Gibeonites (see Joshua 9:27 as well as Tractate Yevamot, Chapter 8 at the conclusion Mishnah 3), and all the more so an Israelite who inherited his mother’s father, a Levite, for he (i.e., the grandson) is a complete Israelite and does not ever redeem [like a Levite].",
+                "אין הדברים אמורים (these rules have been stated only) – these things/rules are stated regarding redemption at any time other than concerning Levitical cities. But until he will be a [full] Levite, we don’t require this. And the Halakha is according to the Sages.",
+                "מגרש – a place empty of anything, and there is no house in it nor do they sow [seeds] other than being a beauty/embellishment of the town [which requires open space all around] (see Rashi to Bava Batra 24b).",
+                "אין עושין שדה מגרש – as it is written (Leviticus 25:34): “But the unenclosed land about their cities cannot be sold [for that is their holding for all time],” What do [the words] \"לא ימכר\"/cannot be sold mean? If you were to say that it cannot be sold at all, but [it is written] (Leviticus 25:32): “the Levites shall forever have the right of redemption,” it follows that it can [in fact] be sold, but what [is the meaning of] (Leviticus 25:34): “[But the enclosed land about their cities] cannot be sold/לא ימכר ?” It shall not be changed.",
+                "כדי שלא יחריבו – the settlement of the land.",
+                "מוכרים לעולם (see Tractate Arakhin, Chapter 9, Mishnah 1) – and not like an Israelite who is not able to sell less than two years prior to the Jubilee [year] as it is written concerning them (Leviticus 25:15): “and in selling to you, he shall charge you only for the remaining crop years,” but they (i.e., the Priests and Levites) can sell even near the Jubilee [year].",
+                "וגואלים לעולם – but if they (i.e., Kohanim and Levites) sold dwelling houses in a walled city, they are permanently sold at the end of the year like dwelling houses in a walled cities of an Israelite, but if they sold fields, they don’t need to stand in the hands of the purchaser for two years, but rather, they redeem [them] immediately, if they wish."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
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@@ -0,0 +1,406 @@
+{
+    "title": "Bartenura on Mishnah Arakhin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Arakhin",
+    "text": [
+        [
+            [
+                "הכל מעריכין (dedicate the value of a person or of an animal unfit for the altar) – \"הכל\" /everyone includes a male who is thirteen years and one day old who did not bring forth two [pubic] hairs, that he dedicates the value of a person or of an animal unfit for the altar, or he is a minor one year before he (or she) reaches majority/adulthood [if it can be shown that the child understood the nature of the vow] (which is based upon Numbers 6:2: “If anyone, man or woman כי יפלא/explicitly utters a Nazirite’s vow to set himself apart for the LORD”), and he is called מופלא/uttering a distinct vow because they examine him if he knows how to utter a vow distinctly and to explain in the name of Whom he made the vow, and in the name of whom he dedicated [to the altar]. And even though it is written (Leviticus 27:2): “[Speak to the Israelite people and say to them:] When anyone explicitly vows/\"איש כי יפלא נדר בערכך\" [to the LORD the equivalent for a human being],” when he is near his period of maturity/adulthood, he is called a man (i.e., an adult) in this matter. And [the word] \"הכל\"/everyone that also refers to [the individual who is] the subject of the valuation, including someone disfigured/disgraced and/or afflicted with boils, who is not worth anything [financially]. For you might think that I would say that a vow of assessment of a person or animal dedicated to the sanctuary, as it is written (Leviticus 27:2 -see above), he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot (see Tractate Arakhin 2a), which comes to tell us that [the word] \"הכל\"/everyone that refers to those entitled to dedicate, because it is taken for being dedicated, and those being dedicated is necessary [to teach] to include those who are younger than a month old, which can be dedicated [for a sacrifice] even though they are not the subject of valuation.",
+                "מעריכין – if a person said about someone, “I vow the value of so-and-so,” he gives the value of that individual according to his years as it is determined in the [Torah] portion of valuations, as the vow of value is regulated by the condition of the person whose value is vowed.",
+                "ונערכין – if another person said about him, “the value of this individual is upon me” or he said himself, “I vow my own value,” (see Talmud Arakhin 7b).",
+                "נודרין – if he said: “the monetary value of so-and-so is upon me,” he must give according to what is appropriate to be sold in the marketplace.",
+                "ונידרין – another person said regarding him: “the monetary value of so-and-so is upon me,” or he himself said: “the monetary value is upon me.”",
+                "כהנים ולוים – it was necessary for him (i.e., the teacher of this Mishnah) to teach us that they (Kohanim and Levites) are valuated, for you might think that I would say, since it is written (Leviticus 27:8): “[But if one cannot afford the equivalent,] he shall be presented before the priest, and the priest shall assess him,” an Israelite comes before a Kohen but not a Kohen before a Kohen, therefore, a Kohen is not [personally involved] in valuation, for if he is poor, we do not call upon him: “he shall be presented before the priest,” it comes to tell us that Kohanim are included in the laws of Arakhin/valuation, and since it teaches Kohanim [in the Mishnah], it also teaches Levites and Israelites [in the Mishnah].",
+                "נשים ועבדים – that the woman pays when she becomes a widow or when she becomes a widow or when she becomes a divorcee, whereas the slave [pays] when he is freed.",
+                "טומטום ואנדרוגינוס נודרים ונידרים – for behold they have monetary value.",
+                "ומעריכין –(pledge the valuation/dedicate the value of a person or an animal unfit for the altar) – of others, if they said, “the valuation of so-and-so is upon me,” they give the valuation of that individual.",
+                "אבל לא נערכין – if he said: “my value is upon me,” or another person said about them: “the value of so-and-so is upon me” (regarding someone who is of doubtful sexual traits or exhibits traits of both sexes), he did not say anything, for a male and a female are mentioned In the [Torah] portion of Arakhin/valuation, until he will be a real male or [she] a real female.",
+                "פחות מבן חודש נידר – if [another] person said: “his monetary value is upon me,” because he is worth something fiscally.",
+                "אבל לא נערך – for the word ערך/valuation is not mentioned in this [Torah] portion other than with something from one month old and beyond."
+            ],
+            [
+                "הנכרי ר' מאיר אומר נערך – two Biblical verses are written in the [Torah] portion of Arakhin/valuation – one is an amplification and the other is a restriction. The words \"בני ישראל\" /Israelites (see Leviticus 27:2), excludes heathen. [The words] \"איש כי יפלא\"/When anyone explicitly vows, amplifies/expands upon \"כל איש\"/every person, and even a heathen [is included] by implication. Rabbi Meir holds that a heathen is subject to the pledge of Valuation [by others] but does not pledge the Valuation [of others], for we found that Scripture amplified those who are subject to the pledge of Valuation by others more than pledging the Valuation of others, for a deaf-mute, imbecile and a minor are subject to the pledge of Valuation by others, but they do not pledge the Valuation of others, therefore, it is sufficient that the restriction is for those who pledge the Valuation of others and the amplification is for those subject to the pledge of Valuation by others.",
+                "ר' יהודה אומר נכרי מעריך ואינו נערך – for we have found that a person who is of doubtful sexual traits and a person who exhibits elements of both sexes pledge the Valuation [of others] but are not subject to the pledge of Valuation by others. And the Halakha is according to Rabbi Yehuda. Therefore, a heathen who said: “the value of this Israelite person is upon me is liable to give according to the years of the determined value in the [Torah] portion [of Arakhin]. But an Israelite who said: “the value of this particular heathen is upon me,” or a heathen who said, “my value is upon me,” did not say anything."
+            ],
+            [
+                "הגוסס – is not subject to the vow [of payment of their worth to another], for he stands to be dead.",
+                "ולא נערך – as it is written (Leviticus 27:8): “he shall be presented…and [the priest] shall assess him,” but this one (i.e., the person at the point of death) is presentable nor assessable.",
+                "והיוצא ליהרג – that the proceedings [of his trial] are finished (i.e., the sentence has been pronounced) in an Israelite court. But if he goes to be killed at the hands of the [heathen] kingdom, it does not matter whether it is a kingdom of Israelites or a kingdom of heathens, everyone holds that he pledges the Valuation [of others] and he is subject to the Valuation [by others].",
+                "לא נידר – that he is not worth anything [monetarily].",
+                "ולא נערך – as it is written (Leviticus 27:29): “No human being who has been proscribed can be ransomed; [he shall be put to death].”But Rabbi Haninah ben Akaviah who stated that he is subject to the Valuation [of others], maintains this Biblical verse (Leviticus 27:29): “No human being who has been proscribed” for a different exposition.",
+                "ר' יוסי אומר כו' – Rabbi Yossi and the first Tanna/teacher do not disagree regarding a person who takes a vow and makes an assessment and who sanctifies. But they disagree if it caused damaged. The first Tanna/teacher holds, if it caused damage, it is exempt from payment/indemnity. For even if the one who causes damage is liable for indemnity/payment from the Torah, a loan that is written about in the Torah is not equivalent to something written in a document, but it is an oral loan. And an oral loan does not collect from the heirs. But Rabbi Yossi holds, that the loan that is written in the Torah is equivalent to a loan written in a document and he collects from the heirs. But the Halakha is according to the first Tanna/teacher. But after they have established that an oral loan collects from the heir, the Jewish court collects his money and they pay for what he has damaged."
+            ],
+            [
+                "אין ממתינין לה עד שתלד – for you might have thought that offspring, the monies belong to the husband, as it is written (Exodus 21:22): “the one responsible shall be fined according to the woman’s husband may exact from him.” But we don’t cause him to lose, as it comes to teach us as it is written (Deuteronomy 22:22): “both of them – the man and the woman with whom he lay – shall die,” also including the offspring.",
+                "ישבה על המשבר – it is the place of sitting for the woman in labor is called משבר/the travailing stool.",
+                "ממתינין לה עד שתלד – for since it (i.e., the fetus) is uprooted/removed to depart, it is another body and is not like the body of the mother.",
+                "נהנין בשערה – it is not an actual hair that is stated, but rather a wig that she had from the hair of another woman tied to her hair. And especially when she said [to them]: “Give it to my daughter or to so-and-so (i.e., another woman), for since she said, “Give it,” she revealed her intention that it is not appropriate for her that it would be like her body to prohibit it, and when it is taken from a living person it is similar. But for another matter, it is prohibited, for the strangeness of the dead is prohibited to derive benefit from it.",
+                "בהמה שנהרגה אסורה בהנאה – even its hair."
+            ]
+        ],
+        [
+            [
+                "אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.",
+                "ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].",
+                "נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.",
+                "פחות מסלע – he gave less than a Sela.",
+                "והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].",
+                "היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.",
+                "רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.",
+                "וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.",
+                "אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.",
+                "פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.",
+                "אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.",
+                "אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.",
+                "ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”"
+            ],
+            [
+                "אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].",
+                "ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.",
+                "אין פחות משנים – to the second day of their being baked.",
+                "ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.",
+                "לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.",
+                "ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth."
+            ],
+            [
+                "אין פוחתין מעשרים ואחת תקיעות במקדש (see parallel Mishnah with this information in Tractate Sukkah, Chapter 5, Mishnah 5) - in the Tractate Sukkah, Chapter “HeKhalil”/The Flute [53b] they are explained. But it is taught in the Mishnah: “But they do not sound more than forty-eight,” not exactly, for sometimes, they add up until seventy-five blasts of the Shofar when the eve of Passover falls/occurs on Shabbat, and because it is not all that frequent, it is not considered.",
+                "אין פוחתין משני נבלים – for two Levites [when they sing over the sacrifice].",
+                "ולא מוסיפין על ששה – but the reason is not given.",
+                "חלילין – a kind of musical instrument whose sound can be heard from afar, TZALAMILISH in the foreign tongue and MIZMORI in Arabic.",
+                "ולא מוסיפין על שנים עשר – corresponding to the twelve days in the year when the flute strikes them (figuratively – it means, “plays”) before the Altar. But the language of \"מכה\"/strikes – is a play on the word חליל/flute which is made with holes and one strikes the holes with one’s finger to make a pleasing sound.",
+                "בשחיטת הפסח – on the fourteenth day of Nisan when they would recite the Hallel (i.e., Psalms 113-118) at the time of the slaughter of the Passover [offering], as is stated in the chapter, “The Daily Offering is slaughtered” (Chapter 5 of Tractate Pesahim) [84b].",
+                "אבוב (brass flute) – the thin reed that is at the head/top of the flute, and in the Gemara (Tractate Arakhin 10b) it proves that the flute itself is called an אבוב /thin reed.",
+                "שקולו ערב (its sound is sweet) – when it is of a reed, more so than that of copper/bronze. And specifically a flute that one strikes before the Altar on a sacrifice that supersedes the Sabbath, and all the more so, the Festival. But the flute of the ceremony of the drawing of water did not supersede neither the Sabbath nor the Festival, as is proven in [Tractate] Sukkah in the chapter \"החליל\"/The Flute (see Tractate Sukkah, Chapter 5, Mishnah 1/50a).",
+                "לא היה מחליק אלא באבוב יחידי (none but flute solo was used for closing a tune, because it makes a pleasant finale – see Talmud Arakhin 10a) – when he would reach the conclusion of the tune, one of the flutes would lengthen his playing after the others had completed, and this is a pleasant closing more than if both of them would conclude as one (see Talmud Arakhin 10b). And חילוק/closing a tune softly is the conclusion of producing the sound of a melody/tune, and at the time of the offering [of the sacrifice] there was this song, and the Levites would sing with their mouth the Hallel (Psalms 113-118) in those twelve days, and the flutes would be playing. But on the rest of the days, they would praise [God] with cymbals and harps. But the song that the Levites would recite in the Temple on the first day [of the week] (Psalm 24): The earth is the LORD’s and its fullness,” and all of the Psalm, on the second day [of the week] (Psalm 48): “Great is the LORD and highly to be praised,” and similarly all of them (see also Tractate Tamid, Chapter 7, Mishnah 4)."
+            ],
+            [
+                "ועבדי כהנים היו – those who would play the flute, for Rabbi Meir felt that they do not promote one from the Dukhan (i.e., the platform upon which the Levites stood during the singing of Psalms) to noble families (i.e., free from any taint of illegitimacy) and not to the enjoyment of tithes (i.e., if they are Levites they are not only privileged to marry into Israel’s noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew). Therefore, it is does not matter to us if they were slaves.",
+                "בית הפגרים בית צפריא – names of noble families.",
+                "ומאמאום – name of a place.",
+                "ומשיאין לכהונה – Kohanim would marry their daughters, that were from noble families of Israel. But Rabbi Yossi held that they promote one from the platform to noble families, therefore, if they were not noble families, he would not let them continue to play on the Dukhan.",
+                "רבי חנניא בן אנטינוס אומר לוים היו – Rabbi Hananiah ben Antigonos holds that they promote one from the platform to the enjoyment of tithes, therefore, they were Levites. But they don’t dispute other than regarding those who play the musical instruments, but regarding singing by mouth, everyone agrees that only the Levites sing songs by mouth over the offering of sacrifices, as it is written (Deuteronomy 18:7): “He may serve in the name of the LORD his God [like all his fellow Levites who are there in attendance before the LORD],” what is service which is in the name of the LORD? He would say, this is the song. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "אין פוחתין מששה טלאים המבוקרים (there are no less than six inspected lambs) – this Tanna/teacher holds that lambs of the daily burnt-offering require examination from blemish four days prior to their slaughter, similar to the Passover offering of Egypt, that was taken from the tenth [of Nisan] and its slaughter was on the fourteenth, for we derive (Numbers 28:2): \"מועדו\"/”at stated times,” that is stated in the daily offerings: “Be punctilious in presenting to Me at stated times [the offerings of food due Me],” from [the word] \"מועדו\"/at its set time, that is stated (Numbers 9:2): “[Let the Israelite people offer] the Passover sacrifice at its set time.” Therefore, prior to the day of inauguration [as a common priest] is four days of examination of eight lambs and we place them in the chamber of lambs, and on the day of inauguration, we take two for daily burnt-offerings and here remains there six inspected lambs, and after that, prior to the night, we examine two and place them there. And because that those are not yet at the time of the taking up of the two, they are not considered. And always, we take two and give two, an those two that we give, we take them on the fifth day of their being given.",
+                "כדי לשת ושני ימים טובים של ראש השנה – he took a general sign, for just as that if Shabbat and two Festival days of Rosh Hashanah fall together I was necessary to advance and to examine this lamb for Shabbat on the Eve of the Sabbath, for he was not able prior to that day to go and to request a lamb and to examine it, for that is taking four days prior to slaughter, here also we always require four days prior to slaughter.",
+                "ומוסיפין עד לעולם – if they wanted to add examined lambs in the chamber of the lambs, they add according to as they will want.",
+                "משתי חצוצרות – when they sounds the trumpets, there are no less than two.",
+                "ומוסיפין עד לעולם – But in the Gemara (Tractate Arakhin 13b – quoting Rav Zabdi in the name of Rav Huna) until one-hundred and twenty, as it states (II Chronicles 5:12): “and with them were one-hundred and twenty priests who blew the trumpets.”",
+                "והצלצל לבד – one cymbal was there and no more. For it states in Scripture (First Chronicles 16:5): “And Asaph sounding the cymbals” (note: the Hebrew in the verse is slightly different – ואסף במצלתים להשמיע in the Bartenura – than what is found in the Bible: ואסף במצלתים משמיע ). But even though the word מצלתים is written in a plural form, because they are two wide pieces of metal that strike each other, but however, it is one occupation/trade that he is performing (i.e., playing the cymbals, with one set of utensils), for one of them does not work without its partner, and one person plays them."
+            ],
+            [
+                "אין פוחתין משנים עשר לוים – nine [Levites] for the nine lutes/citherns and two [Levites] for the two lyres and one for the cymbals.",
+                "דוכן – a kind of balcony/portico that the Levites stand upon it.",
+                "אין קטן נכנס – no minor Levite enters into the Temple courtyard for any Divine service, as for example, to sweep the Temple courtyard or to close the doors.",
+                "אלא בשעה שהלוים עומדים – on the Dukhan in song or the minor Levites enter to sing with them.",
+                "ולא היו – those minors sing with a lyre and lute/cithern, but only by mouth.",
+                "כדי ליתן תבל – to give spices to the chanting of the Levites, because the voice of the children is thin and clear and spices up the voice of the adults.",
+                "לא עולין – those minors. למנין – of the twelve Levites that are need for the Dukhan.",
+                "ואין עולין – on the balcony/portico that is prepared for the Dukhan. But rather they stand on the ground.",
+                "וצוערי הלוים היו נקראים – that they cause pain to the adult Levites, for they are not able to make fragrant and to sweeten their voices like they can."
+            ]
+        ],
+        [
+            [
+                "יש בערכין להקל ולהחמיר וכו' – all of them are explained further on in our chapter.",
+                "את הנאה שבישראל – even if he is worth one-hundred Maneh, he does not give other than fifty Selah, and that is rule leniently. And to rule stringently, that a person pledges the valuation of the ugliest among the Israelites, even that he is not worth anything other than five Selah. He gives fifty Selah if the person being valuated is between the ages of twenty and sixty."
+            ],
+            [
+                "בחולת המחוז – around the city. That which is not all that praiseworthy because of the treading of the feet.",
+                "חולות – surrounding [of a town] (Jastrow defines this as the “sand-plain of the Mahoz (district of Semaria). Like (Tractate Kilayim, Chapter 4, Mishnah 2): “the outer space of the vineyard”/מחול הכרם.",
+                "מחוז – a city. Another explanation of מחוז – name of a place where its fields are not important.",
+                "פרדסאות (pleasure gardens) – a place where there are a lot of gardens planted.",
+                "סבסטי – name of a place. And the trees there are very exalted.",
+                "",
+                "בית זרע חומר שעורים בחמשים שקל כסף (see Leviticus 27:16: “[If anyone consecrates to the LORD any land that he holds,] its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.”) If it is the beginning of the Jubilee cycle. But if not, he deducts from the years that have passed a Selah and a Pundiyon (i.e. 16 Perutah or 2 Issar) per year. [For every part of a field that suffices for] the vowing of a HOMER of barley, a place that is appropriate for sowing a KOR, that is thirty SEAH of barley, and it is larger than the place of sowing a KOR of wheat. But the person who dedicates the field of possession that is filled with trees, when he redeems them , he deems the trees at their worth, and then returns and redeems the land, its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.",
+                "ובשדה מקנה נותן את שויו – for in a field which he has bought, it is written (Leviticus 27:23): “The priest shall compute for him the proportionate assessment [up to the jubilee year, and he shall pay the assessment as of that day,” but the proportionate assessment is not other than the number of coins, which are according to what it is worth, and similar, it (i.e., the Torah) states (Numbers 31:28): “You shall exact a levy [for the LORD: in the case of the warriors who engaged in the campaign, one item in five hundred, of persons, oxen, asses, and sheep].”",
+                "אחד שדה אחוזה ואחד שדה מקנה – for it is stated [in the Torah] regarding the ancestral field/field of possession (Leviticus 27:18): “the priest shall compute,” and regarding the acquired field it is stated (Leviticus 27:23): “the priest shall compute for him [the proportionate assessment up to the jubilee year],” just as regarding an ancestral field it is a fixed amount, so also, it is a fixed amount for an acquired field, “which is fifty shekels of silver [for every part of a field that suffices for] the sowing of a HOMER of barley” (see Leviticus 27:16 -and Tractate Arakhin, Chapter 7, Mishnah 1).",
+                "ובשדה מקנה אינו נותן חומש – that regarding an acquired field, it is written (Leviticus 27:23): “[the priest shall compute for him] the proportionate assessment [up to the jubilee year],” Scripture makes an analogy to valuation/Arakhin, just as regarding valuation, one does not include an added fifth, even with regard to an acquired field, one does not add a fifth. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "המית בן חורין נותן את שוויו – as it is written (Exodus 21:30): “If ransom is laid upon him, he must pay whatever is laid upon him to redeem his life,” the fee for the one who suffered damage.",
+                "חבל בזה ובזה – whether on a slave or a free person, and he did not kill him, he pays full damages."
+            ],
+            [
+                "פגם – they estimate how much a person wants to give whether for a virgin maid-servant or a maid-servant who has already had sexual relations to marry her off to his male servant that he has gratification/satisfaction from.",
+                "לפי המבייש ומהתבייש – a disgraced person who is bashful, and the one upon whom the indignity is inflicted, according to the importance of his embarrassment (see also Tractate Ketubot, Chapter 3, Mishnah 7)."
+            ],
+            [
+                "נמצא האומר בפיו יתר מן העושה מעשה – the person who says: “I did not find her to be a virgin” gives/pays [a fine of] one-hundred [shekel] and he rapist [and seducer] who reveals her virginity through an action gives fifty [shekel].",
+                "גזר דין – to not enter into the Land [of Israel].",
+                "זה עשר פעמים – this is written regarding the Spies (Numbers 14:22), that implies that their legal sentence was sealed on this (i.e., the evil report that they shared about the Promised Land when they returned from their forty-day spy mission)."
+            ]
+        ],
+        [
+            [
+                "השג יד-בנודר (the law regulating the payment of certain vows according to one’s means – Leviticus 27:8) -the teaching of the law regulating the payment of certain vows according to one’s means, that the poor person is judged in Valuation according to his means/wealth, for we follow after the person making the vow, and not after the person about whom the vow is taken, as will be explained further on (see Mishnah 4 of this chapter) and as we learned in Tractate Arakhin, Chapter 2, Mishnah 1, the valuation is no less than a Sela).",
+                "והשנים בנידר – a young child that made a valuation of the value of an old person gives the valuation of the old person, and we don’t follow after the years of the person who is making the vow. And the Tanna/teacher who calls the one dedicating the value of the person [or of an animal unfit for the altar] the one making a vow, as he took the language of Scripture, as it is written (Leviticus 27:8): “and the priest shall assess hm according to what the vower can afford.” And since it (i.e., the Mishnah) stated, “[the estimate of] ability to pay [is made in accordance with the status of] the one who vows, it (i.e., the Mishnah) also stated, [the estimate of the] the years [of age is made in accord with the status of] the one [whose Valuation] is vowed.",
+                "והערכים בנערך (the vows of value are regulated by the condition of the person whose value is vowed) - the determination of the valuation of a male and a female, we follow after that of the one who is the subject of Valuation, as it will be explained further on (see Mishnah 4 of this chapter).",
+                "והערך בזמן הערך – as it is explained further on (Mishnah 2), for if he made a valuation of himself when he was less than twenty-years of age, which is the valuation of a minor, and prior to his giving it, he was twenty-years of age, he does not give other than at the time of the valuation."
+            ],
+            [
+                "אומר אני אף בערכין כן – if it happens by chance, even with Valuations is similar to sacrifices, then it is like sacrifices, But it was stated [in this Mishnah] that Valuations are not like Sacrifices, because they are not similar one with the other, and for what reason does a poor person who dedicated the value of a rich person, gives the value of a poor person because of the law regarding the payment of certain vows according to one’s [own] means, because the rich person is not liable for anything, and not the monetary value of the Metzorah/leper. But this [individual] who spoke regarding the rich person, did not intend other than according to the measurement of the years of the rich individual which are less or more than his own years. Therefore, he is judged according to his own means/wealth, but the rich person who said: “My value is upon me,” that he is liable for a complete/full value, similar to the [wealthy] leper and the poor person heard it and said, “What that person that this upon me,” he gives the value of a rich person. This is the reading.",
+                "היה עני והעשיר או עשיר והעני משלם ערך עשיר – if he was poor and became rich prior to giving [the valuation money], he pays the value of a rich person, for the All-Merciful one said (Leviticus 27:8): “according to what the vower can afford,” for it is in regard to one’s wealth/means. Rich and the poor [alike] also according to one’s means of the person who vows, is written (see the verse mentioned above), for he had the means at the time that he made the vow.",
+                "רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר – as it is written (Leviticus 27:8): “But if one cannot afford the equivalent,” until it will be that he must have remained in his impoverished condition from the beginning to the end of the proceedings (see Talmud Arakhin 17b). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אפילו אביו מת – at the time when this person is obligated for a sacrifice, his father is on his deathbed and about to die, and he (i.e., the father) died and he inherited from him ten-thousand before he brought his sacrifice, he does not bring anything other than the sacrifice of an impoverished person, just as he was at the time that he became obligated for a sacrifice.",
+                "ספינתו בים – not that his ship was lade from his business-dealings with ten-thousand, for if so, he is rich. But rather, that his ship was rented out to others with ten-thousand as payment, and he lacks anything in his hand other than that ship. But because of the payment, he is not rich, for the rent is not completely paid other than at the end, and it is found that now he is a poor person. But, because of the ship itself, he is a poor person, for this Tanna/teacher [of the Mishnah] holds like one who says further on (see Talmud Arakhin 17b-18a) that if the person making the Valuation was a donkey-driver, the Kohen gives him his donkey and he doesn’t give it to be dedicated to the Temple, but if he was a farmer, he leaves for him the yoke/pair of working animals tied to the yoke which is his income. And so too, he leaves him his ship."
+            ],
+            [
+                "ילד – (who pledged the valuation of an elder) from age twenty until age sixty, for his value is fifty Shekel.",
+                "נותן כזמן הערך – as it is written (Leviticus 27:17): “[If he consecrates his land as of the jubilee year,] its assessment stands,” he does not give other than according to the time of the valuation.",
+                "יום שלשים כלמטה – if he stated that the valuation of so-and-so a minor child is upon me, and that minor was on that day was thirty [days old], it is like it is below that, and he did not say anything, for there is no valuation for less than a month [old], and thus it is written (Leviticus 27:6): “If the age is from one month [to five years, the equivalent for a male is five shekels of silver, and the equivalent for a female is three shekels of silver].”",
+                "מבן ששים שנה ומעלה – implying that the sixtieth year was completed, and then he is judged like someone sixty [years old], but in the sixtieth year, he is judged as a child.",
+                "הן אם עשינו – in astonishment. Meaning to say, and if this the case, if we made the sixtieth [year] like it is lower than this to be stringent for a valuation of an adult one should lessen from athe age of sixty for fifty Sela, but for someone older than age sixty, it is not other than fifteen [Sela].",
+                "כלמטה ממנה להקל – that the valuation is more for someone who is twenty years old, an adult who is a less than twenty years, old, and similarly, with someone who is five [years old]. As it is written in Biblical verses.",
+                "רבי אליעזר אומר (the foregoing applies so long as they are a month and a day more than the years [which are prescribed]) - Always the fifth year and the twentieth year and the sixtieth year are like less than that age. That we derive from an analogy comparing from the usage of the word \"למעלה\" and \"למעלה\". It is stated here (Leviticus 27:7): “If the age is sixty years or over/מבן-ששים שנה ומעלה, [the equivalent is fifteen shekels in the case of a male and ten shekels for a female],” and it is stated (Numbers 18:16): “Take as their redemption price from the age of one month up/ופדויו מבן חודש ומעלה [the money equivalent of five shekels by the sanctuary weight which is twenty gerahs],” just as there it is it is one month and one day, for a firstling is not redeemed any younger than from one month and one day, so even here, until he adds on to the sixty months and one day. And the fifth year and the twentieth year we derive from an analogy – שנה שנה /a year, a year (see the Mishnah), from the sixtieth year, as the first Tanna/teacher derives above, but the Halakha is not according to Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "האומר משקלי עלי כו', אם כסף כסף – if he specified silver, he gives his weight in silver, but if he specified gold, he gives his weight in gold. But surely it comes to tell us that if he didn’t specify, but rather stated merely, “my weight is upon me,” he exempted himself from anything, as long as there will be a thing that is similar to it that is ordinarily weighed in that place. And even pitch/tar and even onions and the people of the place are accustomed to sell them by weight, and one of the people of that place said merely: “my weight is incumbent on me [as a pledge to the Temple]” but did not specify, he gives his weight in pitch/tar or in onions and is further exempt.",
+                "ומעשה באמה של ירמטיה – It explains in the Gemara (Tractate Arakhin 19a) that our Mishnah is deficient and should be read as follows, and if he is a prominent person, even though he has not expressly stated, we estimate in accordance with his honor, and it happened with the mother of the Yirmatia, a woman whose name was such, that said, “I vow the weight of my daughter,” and she went up to Jerusalem and weighed her, and then she paid her weight in gold, because she was estimated in wealth.",
+                "משקל ידי עלי – how does he weigh his hand, for if he wants he makes it heavy and if he wants, he makes it lighter?",
+                "ומכניסה עד מרפקו (pokes his hand in up to his elbow) – KUDO in the foreign tongue, because in vows one follows the language of human beings and at tht time, they would call the hand from the arm to the elbow, and when one places one’s hand into the jar filled with water, the water that is in the jar will spill out according to the place of the hand that one entered into it until the elbow (i.e., the water is displaced), and he goes back and places the flesh, sinews and bones of a donkey, for the weight of the flesh of a donkey is like the weight of the flesh of a human being, and there will be in that flesh sinews and bones according what is in the hand [of a human being] for the weight of the bones and sinews is not equivalent to the weight of the flesh, and he places into it until it returns and is filled up like it was, for now there is volume like the measurement of his hand, and he weighs the flesh and these sinews and this is the weight of his hand.",
+                "היאך אפשר לכוין בשר כנגד בשר – for perhaps here is in the flesh of a donkey that place that he places into the jar more sinews and bones from what is in the hand [of a human being] or less, and it is found that the weight is not equivalent. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "וכמה הוא שוה בלא יד – it explains in the Gemara (Tractate Arakhin 19b – see Rashi, s.v. אומד של נזקין), that we don’t valuate/estimate how beautiful when his hand is cut off and how much he would be worth when his hands are whole. For a person whose hand was cut off, when they come to valuate him how much he would be worth at first, they don’t valuate him other than cheaply, because we view him as despised, for this person who says: “the price of my hand is incumbent upon me,” his hand was not cut off. Therefore, it (i.e., the Gemara) explains how much he is worth without a hand, as for example, if his master sold all of him except for his hand, for his one hands is recorded/levied to his first master and we estimate how much he is worth when his master sells all of him and does not leave anything of him to himself. And how much less he is worth if his master left his one hand without selling it, for now he is not despised. And such he gives to the sanctity of the Temple.",
+                "זה חומר בנדרם מבערכין – for whereas, if he said in valuation , that the value of my hand and/or my foot is upon me, he did not say anything, unless he said it with regard to which life depends.",
+                "ערכי עלי ומת יתנו היורשים – the value of something that is determined/clearly defined. But specifically when he stood in judgment prior to his death, because he is not liable for a valuation until after he stands before the Kohen, as it is written (Leviticus 27:8): “he shall be pesented before the priest.” But my price is incumbent upon me, which is not other than what the Jewish court will estimate him, and behold he doesn’t come to that for he has died, even though he stood in judgment, he is lacking an approximate assessment, and the heirs do not pay it.",
+                "נותן ערך כולו – for it is written (Leviticus 27:2): “the equivalent for human being.”",
+                "זה הכלל – to include the rest of the limbs on which life depends."
+            ],
+            [
+                "חציי עלי – it would be like the valuation of my head and the valuation of my liver, for it is something upon which his life depends upon.",
+                "דמי חציי עלי נותן דמי כולו – as it is written (Leviticus 27:2): “explicitly vows [to the LORD] the equivalent for a human being,” an analogy is made between a vow and a valuation, just as regarding a valuation, if he said: “the valuation of half of me is incumbent on me,” he pays the whole of his valuation, so also that of a vow if he said: “the price of half of me is incumbent on me,” he pays the whole of his price.",
+                "זה הכלל – to include all of he limbs upon which his life depends, for if he said: “half of the price of that limb is upon me, as for example, that he said: “half of he price of my heart is upon me,” or the price of half of my liver is upon me, he gives the price of all of it."
+            ],
+            [
+                "מת הנודר והנידר יתנו היורשים – and he that stood in judgement before he died, as was explained above, but the ending clause is necessary: “The price of so-and-so is incumbent upon me,” if the person taking the vow dies, the heirs will give the money, for you might have thought that even though that he stood in judgment, since the person making the vow died prior to making an estimate/valuation of the one whom the vow was about, his possessions are not mortgaged, for it comes to tell us that an approximate assessment/assessment by sight is a revealing a general thing, for since the person about whom the vow is taken lives, we assess him."
+            ],
+            [
+                "בית זה קרבן – for keeping the Temple in repair.",
+                "ונפל הבית – prior to the treasurer [of the Temple] grabbed hold of him.",
+                "מת השור וכו' חייב לשלם – and we don’t say that there are no funds for the deed, other than for a human alone."
+            ],
+            [
+                "ממשכנין אותן (exact pledges from them) – the treasurer enters into their homes and takes it against their will.",
+                "חייבי חטאות ואשמות – since it is for atonement that came, they do not procrastinate [in providing the sin-offering or guilt offering] , and they do not exact pledges from them. But the sin-offering of the Nazirite, since it does not come for atonement, and does not prevent him from drinking wine, for since the blood of one of the sacrifices was sprinkled, the Nazirite is permitted to drink wine and to become defiled to the dead, on occasion that he acted negligently and delayed, therefore we exact the pledge on his sin-offering.",
+                "חייבי עולות ושלמים – even though the burnt-offering atones for [violation of] a positive commandment and for a prohibition that after its violation is transformed into a positive commandment, since the negative commandment is not an obligation, it is not considered as an atonement and one can delay performing it, therefore, we exact a pledge from them. But there are those liable for burnt-offerings where we don’t exact a pledge from them, as for example the burnt-offering of a leper, because it delays his purification and it does not come to delay him.",
+                "כופין אותו עד שיאמר רוצה אני – where that the Jewish court exacts a pledge from him, he must state: “I want to do it.”",
+                "וכן אתה אומר בגטי נשים – whomever his judgement is that they force him to divorce [his wife], the Jewish court of Israel beats him until he says: “I want [to do it] (i.e., divorce his wife), and he gives [her] the Jewish bill of divorce and it is appropriate (see also Tractate Ketubot, Chapter 7, Mishnah 10)."
+            ]
+        ],
+        [
+            [
+                "שום היתומים –([the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt]) – a Jewish court that goes down into the property of orphans to sell them to cause to be collected to the creditor, we estimate the property/land and announce it thirty consecutive days one after another: “all who wish to take it should come and take.” But if they wanted, they announce for sixty days every Monday and Thursday, and this is more preferable. For even though that they considered every Monday and Thursday that are part of the sixty days from the beginning of the second day of the first public announcement, they did not find other than eighteen days; nevertheless, this is preferable since the matter drags on/stretches a lot more than they know and hear about.",
+                "ושום הקדש – a person who dedicates an acquired field [to the Temple] which is redeemed with money according to what it is worth.",
+                "בבוקר ובערב – at the time when the workers go out [to work] and at the time when they go home. For if there those who desire to sell it, he tells the workers at the time they go out [to work]: “See for me a particular field if it is nice,” and at the time when they go home, when he hears the public announcement, he recalls and goes and asks them. But when they make the announcement, they say: “This particular field – that such-and-such are its signs/marks [of identification], such and such are its pathways, such is how it makes grain and such the Jewish court has provided an estimate of it. And if they sell it for the [payment of] the Ketubah of his wife, they state: “The purchaser will buy it on the condition that he (i.e., the seller) will give the monies for the Ketubah of his wife.” But if they sell it for the creditor, they state: “On the condition that he gives the monies to the creditor.” Because there is a purchaser that it is pleasant for him to purchase it in order to pay the woman that he married bit by bit, and there is a case where it is more pleasant for him to pay the creditor who takes defective and broken Zuzim (i.e., coins), for it is not the manner of merchants to be so exacting in this. But even though we hold that the Jewish court does not require the property of orphans to sell them, and here (i.e., in this Mishnah) it is taught that “[the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt] is thirty days,” that implies that the Jewish court does sell the property of orphans. But we state that only for three things does the Jewish court need to sell the property of orphans: a heathen creditor that their father owed him, and that interest [payments] eat up [their settlement], and on the Ketubah of a wife because there is ample provision for the orphans when she collects her Ketubah/marital settlement, for all the while that she didn’t collect her Ketubah settlement she has provisions/alimentation from the orphans; once she collects her Ketubah settlement, she no longer has alimentation. And on a debt that their father admitted to/acknowledged at the time of his death that someone has [a claim] of a Maneh, or that the Jewish court excommunicated him on this debt and he died in his being excommunicated, or that the time had not yet arrived at the time of his death for repayment of the debt, for a person does not act in the midst of its time, and when the Jewish court needs the property of the orphans for these things, they appoint for them an administrator (or guardian) and they sell it through public announcement, as is taught in our Mishnah. But these words apply with regard to land, but regarding movables, now that we hold that movables of orphans can be mortgaged to a creditor, the creditor needs to take an oath and collect his lien from the movables and there is no need for public announcement, for we don’t make public announcements on either slaves nor on documents nor on movable properties.",
+                "ידירנה הנאה – with the knowledge of the many a vow that has no releasing/loosening [from the vow], so that he will never return her [as his wife] ever, for perhaps through a subtlety, he divorces her in order that she can collect her Ketubah settlement from that which was dedicated to the Temple.",
+                "קנוניא (a conspiracy to defraud and divide the profits) – a subtlety.",
+                "ר' יהושע אומר אינו צריך – Rabbi Eliezer and Rabbi Yehoshua do not disagree here if a person performs a conspiracy on something dedicated to the Temple to defraud and divide the profits or not, both of them admit regarding a person that is on his deathbed, that always, he would not perform a conspiracy on something dedicated to the Temple, for a person does not sin regarding something that is not his. But regarding someone healthy, they both admit that he does make a conspiracy on something dedicated to the Temple. What they do disagree on is on a question [to a Sage] of dedication of something to the Temple for Rabbi Eliezer holds that they do not appear before a Sage regarding a question of dedicating something to the Temple, and even if he states to the Sage that it was not for this purpose that he vowed and the dedication to the Temple is in error, even so, the Sage cannot release his vow, for Rabbi Eliezer holds that a dedication done to the Temple in error is a valid dedication, and because this person making a dedication cannot find a Sage who will release him, he performs this conspiracy. But Rabbi Yehoshua holds that they do appear before a Sage regarding someone who dedicates something to the Temple [who wants to be released] for he states that it was not for that purpose that I made the vow and I errored, they release him, for something dedicated to the Temple in error is not a dedication to the Temple. Therefore, he does not have to take a vow [against] deriving any benefit, for if it was for making a conspiracy that he did it, he would come [before a Sage] to be absolved of his vow and he would not have to divorce her. And he Halakha is according to Rabbi Yehoshua.",
+                "הערב לאשה בכתובתה – and the husband lacks property and needs a guarantor to pay off her Ketubah settlement. The guarantor should not pay her Ketubah settlement until the husband first makes her take a vow that he will not be able to take her back [as his wife]. For we suspect lest it is his intention to take her back and to consume her Ketubah settlement after she collects it from the guarantor. And the legal decision in the law of the guarantor of the Ketubah is explained at the end of [Tractate] Bava Batra [Chapter 10, Mishnah 7]."
+            ],
+            [
+                "והיתה עליו כתובת אשה – as for example that the divorce of his wife preceded the dedication of property to the Temple, for now there is no conspiracy to defraud and divide the profits (see Tractate Arakhin 23a).",
+                "אלא הפודה פודה – her husband redeems them from the property of the Temple cheaply for a small amount in order to pay the woman her Ketubah settlement, for certainly the dedication to the Temple does not take effect on them, for they are not his. And this is a small amount, as a decree, lest they say that what is dedicated to the Temple goes out to become unconsecrated without redemption.",
+                "הקדיש תשעים והיה חובה מאה – even though his liability is larger than that which he dedicated to the Temple, we don’t say that it was not the intention that these possessions would be borrowed but rather he is completely believed therefore he did not collect that which was dedicated to the Temple. But we state that it was the intention that these possessions were borrowed, and he collected from them. And up to how much? Up to one half. But if the possessions that he dedicated to the Temple are not worth half of the liability, he does not collect from them, for it was not with the intention of these properties that he borrowed, for a person is not used to purchasing land for more than double than it is worth."
+            ],
+            [
+                "ממשכנין אותן (as a follow up to Tractate Arakhin, Chapter 5, Mishnah 6) – a treasurer enters into their homes and takes [the surety/pledge] against their will.",
+                "מזון וכסו ומטה סנדלים ותפילין – on all of hem they leave over for him money to purchase them if he lacks them, as it is written (Leviticus 27:8): “But if one cannot afford the equivalent, [he shall be presented before the priest, and the priest shall assess him,” and the Rabbis expound upon this Biblical verse thusly: “but if one cannot afford/ואם מך “ – it will be made that he will remain, that he would have existence/stability (הויה ) and support/livelihood (חיות ), “the equivalent/מערכך “- from the money of the valuation. And this implies that he has existence and livelihood from the money of the valuation, but not for his wife and not for his children.",
+                "מכל מין ומין – from all of the trades/skilled labors that require four or five utensils.",
+                "מעצדים (adze) -DULDORA in the foreign tongue, that smoothens/levels the face of the board/tablet.",
+                "מגירה (saw/plane) – a kind of long knife filled with notches, And the language is Biblical,משור/saw (see Isaiah 10:15: “[Does an ax boast over him who hews with it] or a saw magnify itself above him who wields it/אם-יתגדל המשור על מניפו ,” SIGA in the foreign tongue.",
+                "צמדו – the yoke of cattle. For they are the utensils of his trade/craft, but the Halakha is not according to Rabbi Eliezer that the yoke of cattle and a donkey are property, and are not considered utensils of a craft/trade."
+            ],
+            [
+                "מין אחד מרובה ומין אחד מועט – as for example, three adzes and one saw.",
+                "נותנים לו שנים מן המרובה – and the third the treasurer takes.",
+                "וכל שיש לו מן המועט – they leave for him and we don’t sell him another. For in order that it is sufficient for him until now with this, now also it will be sufficient for him. For you might have thought that until now there were people that would lend him, because he had one kind of utensil to lend him another, now that the treasurer took from the abundant [tools], there is no found who would lend him [another], therefore, we will sell him another, it comes to tell us that this is incorrect (see Talmud Arakhin 24a)."
+            ],
+            [
+                "אין לו בכסות אשתו ובניו – because these properties are not his.",
+                "שצבען לשמן – for the sake of his wife and children.",
+                "לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.",
+                "אע\"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.",
+                "לאטליס – to the market day.",
+                "לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.",
+                "אין להקדש אלא מקומו – regarding a pearl.",
+                "ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple."
+            ]
+        ],
+        [
+            [
+                "אין מקדישין – an ancestral field.",
+                "פחות משתי שנים (less than two years before the Jubilee year) – as it is written, regarding one who dedicates an ancestral field (Leviticus 27:18): “[the priest shall compute the price] according to the years that are left [until the jubilee year],” and [the word] שנים/years is not les than two. A person who dedicates his ancestral field in the first year of the jubilee and comes to redeem it, gives fifty Sela for an area requiring a KOR of seed, as it is written (Leviticus 27:16): “fifty shekels of silver to a HOMER of barley seed, etc.” But if he dedicated it ten or twenty years after the Jubilee year, we calculate the remaining years until the coming Jubilee year, and he gives a SELAH and a PUNDIYON for each year, as it is written (Leviticus 27:18): “But if he consecrates his land after the jubilee, the priest shall compute the price according to the years that are left [until the jubilee year], and its assessment shall be reduced,” that is, the deduction [from the price of redemption according to the years of redemption] that he doesn’t give fifty complete [years]. But a person who dedicates [his field] two years before the Jubilee [year], he redeems it for two SELA and two PUNDIYONIM, as it is written (Leviticus 27:18): “according to the years that are left”, and such is the accountability which goes up of the redemption of the ancestral field for each year a SELA and a PUNDIYO, for if he dedicated it in the first year after the Jubilee he would redeem it for fifty shekel, deduct from them the forty-nine coming years until the next Jubilee forty-nine shekel, it is found a Sela for each year and an additional Sela, and this additional Sela is divided into PUNDIYONIM, for in each SELA there are forty- eight PUNDIYONIM, therefore a SELA and a PUNDIYON for each year less a PUNDIYON. And just as they required him to give a SELA and a PUNDIYON for each year, for forty-nine years – forty-nine SELA and forty-nine PUNDIYONIM, and there is here one additional PUNDIYON more than the fifty shekel that the Torah mentioned, that PUNDIYON is agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight – see Tractate Bekhorot 50a), meaning to say for the customary addition weight in retailing that he must give for each and every shekel on its own. Alternatively, even though the Selah is not other than forty-eight Pundiyonot, he is required to give forty nine, which is a Selah and a Pundiyon for forty-nine years, because one who gives Pundiyonim to purchase a Sela from the money-changer gives forty- nine Pundiyonim, and that is an agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight. And the person who dedicates his ancestral field less than two years prior to the Jubilee year, there isn’t deduction from the price of redemption according to the years of possession (see Tractate Arakhin 24a), but if he comes to redeem it, he gives fifty complete [shekels], for concerning deduction, it is written (Leviticus 27:18): “according to the years that are left until the jubilee, and its assessment shall be so reduced,” and the minimum of שנים/years is two years. And it is good advice that our Mishnah teaches us that a person should have consideration for his possessions (see Tractate Negaim, Chapter 12, Mishnah 5) and not dedicate them [to the Temple] less than two years [from the Jubilee year] and not lose forty-eight Sela.",
+                "ולא גואלין אחר היובל – and not after the Jubilee, it is stating near the Jubilee [year], but this “after” refers to even after twenty or thirty years. And this is what it says: A person who comes to redeem [his field] in the middle of the Jubilee and to give a Sela and a Pundiyon for the coming years, and he would stand in Nisan, which is the middle of the year, he should not say: “I give half-a-Sela and half-a-Pundiyon from this year, but rather, he gives a complete Sela and Pundiyon. And that is why it (i.e., the Mishnah) states, “They do not redeem it less than a year after the Jubilee”, for as long as the entire year did not go out, he does not deduct anything at all and he does give a redemption fee for half-a year- but rather a full year’s redemption fee. And what is the reason? Because we don’t calculate months with the Dedication to the Temple. A person who comes to redeem his field five and one-half years before the Jubilee [year], we don’t calculate them as six months that had passed from the sixth year, but rather, he gives six Sela and six Pundiyonim, as it is written (Leviticus 27:18): “the priest shall compute the price according to the years that are left,” years – you calculate, but you don’t calculate months, meaning to say, all that which remains is considered years, to make remaining month a year, but you don not calculate the months that passed, to deduct from the Shekel and Pundiyon for them.",
+                "אבל הקדש מחשב חדשים – meaning to say, if it is interval of dedication to the Temple, that we calculate it through the passing of the half year that passed, as for example, that a person sanctifies to the Temple in the half of the forty-eighth year of the Jubilee, for if you calculated for that passage, it would be less than two years before the Jubilee and we don’t redeem for a deduction from the price of the redemption according to the years of possession with due deduction other than for fifty years. But if you say that we don’t calculate the months that passed, we have here two years prior to the Jubilee, and there is loss to that which is dedicated to the Temple that he did not give other than two Sela and two Pundiyonim, here certainly we calculate them according to the complete passage of time, and there aren’t two years before the Jubilee [year], but we don’t redeem for a deduction from the price of the redemption other than for fifty shekels, as it is written (Leviticus 27:18): “the priest shall compute the price,” nonetheless.",
+                "בשעת היובל – at the time when the Jubilee is in vogue. But at the time when the Jubilee is not in vogue, he redeems it according to its value like the rest of the things dedicated to the Temple.",
+                "זרע חמר שעורים – a place where he is able to sow a KOR of barley when they sow with the quantity of seed which it takes when throwing with the hand and with an intermediate sowing, not that the seed should be pressed together greatly or spread out and dispersed a great deal.",
+                "נקעים עמוקים וכו' (cavities that are ten handbreadths deep) – and that they would be filled with water that are not appropriate for sowing, but if they are not filled with water, for since, they are proper whatever it may be, even though they are not measured with it, we calculate them on their own, and they are redeemed according to the calculation of fifty Sela for a Bet Kor/an area requiring a Kor of seed.",
+                "פחות מכאן נמדדין עמה – even though they are filled with water and hey are not proper for sowing, since they are not ten [handbreadths] deep. And similarly rocks, since they are not ten [handbreadths] high, they are called by the name of the land [it is part of] and are not considered on their own.",
+                "אלא נותן את כולו כאחד – as it is written (Leviticus 27:18): “the priest shall compute the price” until there would be all of the money would be as one."
+            ],
+            [
+                "ואחד כל אדם – who redeems a Bet Kor/an area requiring a Kor of seed, whether it is worth one-thousand shekel or whether it is not worth anything other than fifty shekel.",
+                "שהבעלים נותנים חומש – as it is written (Leviticus 27:19): “and if he who consecrated the land wishes to redeem itג, [he must add one-fifth to the sum at which it was assessed, and it will pass to him].”"
+            ],
+            [
+                "אינה יוצאה מידו ביובל – to be distributed to the Kohanim for just as that if another person had redeemed it and it go forth on the Jubilee and distributed to the Kohanim, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding].”",
+                "גאלה בנו יוצאה לאביו ביובל – but not to the Kohanim, as it is written (Leviticus 27:20): “[But if he does not redeem the land] and the land is sold to another, it shall no longer be redeemable,” \"לאיש אחר\" /to another person – but not to the son.",
+                "גאלה איד מקרוביו – of the person who dedicated it from the hand of the treasurer, and the person who dedicated it and redeemed it from the hand of his relative, it does not go out from the hand of the one who dedicated it in the Jubilee [year] to be distributed to the Kohanim.",
+                "גאלה כהן – from the hand of the treasurer.",
+                "לא יאמר הגואל – but if an Israelite redeemed it, it goes out to me and to my colleagues on the Jubilee [year], now that it is under my hand that I redeemed it, there is no Kohen who is more appropriate for me than me."
+            ],
+            [
+                "ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.",
+                "הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.",
+                "ונותנים את דמיה למקדש – for they derive/learned \"קודש\" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) \"קודש\" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.",
+                "ר' שמעון נכנסין אבל לא נותנין – that he derived/learned \"קודש\" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) \"קודש\" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.",
+                "שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”",
+                "עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year."
+            ],
+            [
+                "הלוקח שדה מאביו, מת אביו ואח\"כ הקדישה הרי היא כשדה אחוזה – for prior to his dedicating/sanctifying it (i.e., his hand), it fell to him as an inheritance. Therefore, if he comes to redeem it, he redeems a Bet Kor for fifty shekels like an ancestral land, but he does not redeem it, but another redeems it, and it goes to the Kohanim in the Jubilee year (see Leviticus 27:16: “If anyone consecrates to the LORD any land that he owns/שדה אחוזתו, it assessment shall be in accordance with the seed requirements: fifty shekels of silver to a HOMER of barley seed.”).",
+                "הרי היא כשדה מקנה – for we follow after the time that it was dedicated/sanctified. But if he comes to redeem it, he redeems the field according to its worth like the law of an acquired field, but if he himself did not redeem but another person redeemed, it returns to him on the Jubilee [year]. For at the time it was dedicated/sanctified, its actual body was not his, for in the future it would return to his father in the Jubilee like all other sales, and like others who dedicate/sanctify an acquired field, since the person who redeems it from the hand of the treasurer restores/returns it on the Jubilee to whomever has the possession of the land [through inheritance], which is to the father of this one, for he inherits the power of his father. But the Halakha is not according to Rabbi Meir.",
+                "שדה מקנה – that he dedicated/sanctified it and another redeemed it, it does not out to the Kohanim on the Jubilee [year], for a person does not dedicate/sanctify something that is not his, and the land was not his other than until the Jubilee.",
+                "כהנים ולוים מקדישים לעולם – and even during the actual year of Jubilee itself. But an Israelite who dedicated/sanctified his field in the Jubilee year itself, it is not sanctified.",
+                "וגואלין לעולם – what is not the case for an Israelite who does not redeem [his field] after the Jubilee, as it is it written (Leviticus 27:20): “[But if he does not redeem the land,] and the land is sold to another, it shall no longer be redeemable,” but a Kohen or a Levite that sanctified [to the Temple] land that he inherited from his forefathers, he can always redeem it, and even if a Jubilee [year] passed on it and it was not redeemed, he can redeem it after the Jubilee, as it is written (Leviticus 25:32): “[As for the cities of the Levities, the houses in the cities that they hold -] the Levities shall forever have the right of redemption.”"
+            ]
+        ],
+        [
+            [
+                "המקדיש. בשעה שאינה יובל – at the time when the Jubilee [year] is not in force/being observed.",
+                "פתח אתה ראשון – with how much [money] do you want to redeem it. And because of ample provision/ gain [for redemption of the field when Jubilee is not in force] for something dedicated/sanctified to the Temple, they ask him first and the owners add an additional fifth. And for this reason, it (i.e., the Mishnah) took the language of: “when the Jubilee is not in force,” for at the time when the Jubilee is in force, there is no need to ask him for how much he will redeem it, for its monetary values are determined: a Bet Kor (i.e., an area requiring a Kor of seed) for fifty shekel. But at the time when the Jubilee is not in force, such as after the tribe(s) of Reuven and Gad were exiled, they eliminated the Jubilee years as it is written (Leviticus 25:10): “you shall proclaim release throughout the land for all of its inhabitants,” at a time when all of its inhabitants are upon it (i.e., the land), but not at a time when they were exiled from its midst, for then it is redeemed at its worth.",
+                "שהבעלים נותנים את החומש – all the monies of its worth and one-fourth more. And Similarly, every “added fifth” that is mentioned in the Torah, it would be the principal and its added fifth part. But because of three things, we state to the owners: “You open/declare first,” one of them is that the owners add the fifth, as is taught in our Mishnah. And the second is that the commandment of redemption is with the master, as it is written (Leviticus 27:27): “if it is not redeemed, [it shall be sold at its assessment],” so we see that the commandment of redemption precedes that of selling (see Tractate Arakhin 27a). And the third is that he adds and gives for its redemption more than other people, for a person desires his measure of capacity, one sixth of a Se’ah.",
+                "",
+                "איסר – eight pennies.",
+                "לא אמר זה אלא כביצה – that is to say, this was not what actually happened, for he didn’t say, “for an Issar,” but rather, “with an egg.” And the treasurer said to him: “It’s yours; it is yours for an egg.” But there is a dispute of the first Tanna/teacher and Rabbi Yossi, as the Rabbis hold that we don’t redeem something dedicated [to the Temple] for less than four pennies, in order that the added fifth will [also] be a penny. But Rabbi Yossi holds, we redeem something dedicated [to the Temple] for anything, and even though its added fifth is not worth the equivalent of a penny. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "ממשכנין מנכסיו עד עשר וכו' (they exact a surety from his property for ten) – and these words are when they retracted one after the other. But if they retracted all of them together, they divide in thirds between them equally. How so. If the first said: “This is mine for ten,” and the second said: “[this is mine] for twenty” and the third said:” [this is mine] for twenty-four, and the second and third [individuals] retracted as one, they give it to the first [individual] for ten, and exact a surety from the property of the second for seven and from the property of the third for seven, and it is found, that what is given in dedication to the Temple collects twenty four. And similarly, if all three of them retracted as one (i.e., at the same time), and the object was sold from that which was dedicated to the Temple to all three, they exact a surety from the properties of each one of the three [individuals] seven Sela. And such is the manner forever."
+            ],
+            [
+                "אמר אחד הרי היא שלי בעשרים ואחת – after the owners stated: “for twenty.”",
+                "הבעלים נותנים – against their will twenty six, that to that one, they don’t give it to him, for since the owners said, “for twenty”, and the praise rose with the added fifth to twenty-five, but if they give it to him to this one “for twenty-one,” and it is found that it is dedicated to the Temple, he loses [money]. But the owners, against their will give that Selah that this one added to the principle and their twenty five, but on the Selah that this one adds, they do not add the added fifth.",
+                "אמר אחד בחמשה ועשרים הבעלים נותנים שלשים – against their will. But in the Gemara (Tractate Arakhin 27b) an objection is raised: Why do they force the owners? It is all right that until now, we obligate them for we are not able to give to this, for their principal is not like the principal and added fifth that the owners stated in the first clause [of the Mishnah], therefore, by force, we return it to the owners, and since we return it to them, we need to give the principal the way others estimated it and their added fifth. But now that one person said: “for twenty-five,” it should be given to that one, for their principal is like the principal plus the added fifth that the owners stated in the first clause, and let the owners say: “another comes in our place that wants to give twenty-five like us.” And he responds, as for example, that in the first clause, the owners say: “one penny more on the twenty-five Sela,” that their calculation of twenty-five and an added fifth arrives at the twenty-fiv and an penny, but if we give it to this one, there is a loss to the Sanctuary. Therefore, we return it to the owners against their will. But that it is not taught [in the Mishnah’s] first clause: “the owners say for twenty and a penny,” for regarding the pennies the Tanna/teacher [of the Mishnah] was not exact and he did not consider to teach it to them.",
+                "אם רצו הבעלים ליתן שלשים ואחד ודינר – as for example, that from the outset when the owners opened first [in bidding], they said: ‘for twenty-one Sela,” which is between the principal and the added fifth of twenty-six Sela and a Denar, for the Sela is four Denarim and the added fifth is one-quarter of the money as we have stated, and the valuation of this are five, which is thirty-one and a Denar.",
+                "הבעלים קודמין – for if we would give him this, he would cause a loss to the Sanctuary of a Denar from was stated by the owners in the first clause [of the Mishnah], therefore, we return them to the owners against their will.",
+                "ואם לאו – if the owners did not open first other than with twenty and, and this one (i.e., the potential buyer) states: “twenty-five.”",
+                "אומרים לזה הגיעתך – this is surely yours, and we don’t return it to the owners. Because the owners state: “Another came in our place that gives twenty five like us.” But it is taught in our Mishnah that the owners do not add a fifth other than if they opened first, and not on the valuation of that [other] person, these words apply where people did not make an estimation of he land like this other person stated, but if three people make an estimated it according to the words of that of, the owners add an increased fifth of valuation against their will. But all of our Mishnah does not speak other than with ancestral field when the Jubilee is no longer in force, as it is taught at the beginning of the chapter (Mishnah 1)."
+            ],
+            [
+                "מחרים אדם מצאנו – from part of his sheep. He says: Behold, they are property set apart for the priest’s use,” and he gives them to the Kohen.",
+                "ואם החרים את כולן – that he did not leave for himself anything.",
+                "אינן מוחרמין – as it states in Scripture (Leviticus 27:28): “But of all that anyone owns, [be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or redeemed],” and from his ancestral land. \"מכל אשר לו\"/\"but of all [that anyone] owns\", these are the movable properties, but not all the movables.\" \"מאדם/anyone – these are the his slaves and Canaanite maidservants, but not all of them. \"משדה אחוזתו\"/”from land of his holding” – but not all of it. But the Halakah is not according to Rabbi Eleazar ben Azariah, but rather, ab initio, one should not dedicate all of it for priest’s or sacred use, but if he did dedicate it, the are considered dedicated for priestly and/or sacred use.",
+                "להיות חס על מכסיו – that he will not squander/give them away to a non-Kohen."
+            ],
+            [
+                "שאין אדם מחרים דבר שאינו שלו – for his daughter, assuming that he can sell her while she is a minor, he is not able to sell her when she is a young woman.",
+                "שהחרמים שלהם – as it is written (Numbers 18:14): “ Everything that has been proscribed in Israel shall be yours (see Leviticus 27:28 as well),” and since it is his (i.e., the Kohen’s) what benefit would there with this if he would devote it to priestly or sacred use, he himself has possession of it and he does not give it to another Kohen.",
+                "נראין דברי ר' יהודה (it appears that the opinion of Rabbi Yehuda is correct) – this is what he said: the words of Rabbi Yehuda appear correct to Rabbi Shimon, for Rabbi Shimon agrees with Rabbi Yehuda and holds like him regarding land/real estate. But Rabbi Shimon did not speak other than about movables, because the Levites do not have things that are devoted to priestly or sacred use. But Rabbi Yehuda holds that an analogy was made between movable things to an ancestral field, as it is written (Leviticus 27:28): “but of all that anyone owns, be it man or beast of land of his holding,” just as ancestral land the Levities do not devote to the Kohen or to sacred use, as it is written (Leviticus 25:34): “[But the unenclosed land about their cities cannot be sold,] for that is their holding for all time,” even movable properties, the Levities cannot devote to priestly or sacred use. But Rabbi Shimon does not make this analogy and since Rabbi [Judah the Prince] goes down to explain the matter of Rabbi Shimon in what he agrees with Rabbi Yehuda and in what he disputes him. We learn from it the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "חרמי כהנים – property set aside for priestly use that was dedicated to the priests in order to give it to the Kohanim.",
+                "אין להם פדיון – as it is written (Leviticus 27:28): “[nothing that he has proscribed to the LORD] may be sold or redeemed.” But that which is set aside for the repair of the Temple does have redemption, for it is with this intention that it was set aside, but this is not appropriate for the repair of the Temple other than money.",
+                "וחכמים אומרים סתם חרמים לכהנים (without further explanation) – and the Halakha is according to the Sages. But those who set aside movables at this time, and similarly those who set aside for priestly use land outside of the Land of Israel that their law is like that of movables in this matter, they give to the Priests. Ut he who sets aside things for the repair of the Temple in this time when there is no Temple redeems them ab initio for a small amount. And ab initio, he should not give less than four Zuzim or something near to this, but not the equivalent to a penny alone or something like this, for there is no publicity to the matter.",
+                "שהוא חל על קדשי קדשים – as will be explained further on (see Mishnah 7), “a person dedicates to the priest or to sacred purposes the things he declares holy.”"
+            ],
+            [
+                "ואם נדר – if he said: “this burnt-offering will be upon me,” and he separated an animal for his vow and afterwards dedicated it to sacred purposes, but since he is liable for its guarantee/surety (i.e., property which may be resorted to in the event of non-payment) if it (i.e., the animal) died or was stolen, and it is found that it is, and he gives all of its monetary value to the Kohen, but he will offer the animal up as a sacrifice in fulfillment of his vow, for this certainly has redemption.",
+                "ואם נקבה היא – that he is not liable for its surety if it died, property set apart for the priest or sacred use do not take effect, for it is not his, but rather incidentally, its worth. And the worth that it has for him he gives to the Kohen. How so? “This bull will be a burnt-offering,” and he dedicated it to the priests or for sacred purposes, they estimate how much a person who is not liable for a burnt-offering wants to give if he would find a burnt-offering cheaply in order to offer a sacrificial gift to his Creator, and equivalent to those monies, he gives that, for this is the satisfaction that he feels in obligating someone with it. For if it had died or was stolen, he is not liable for the surety, and when he separated it [for this purpose], he had fulfilled its obligation, but from now, he does not destroy nor lose anything other than the fact that he did not offer a sacrificial gift to His creator.",
+                "שאין רשאי – that he is not obligated for [a burnt-offering]. The Aramaic translation of נושה/ (see Psalms 109: 11: “May his creditor/נושה seize all his possessions”) is רשיא /pressing creditor.",
+                "כיצד פודין אותו – that regarding the firstling, its body is not dedicated to the priest or to sacred purposes, for it is not his but rather belongs to the Kohen. But rather, they estimate, how much a person would wish to give to the owner when he gives his first-born animal to the son of his daughter who is a Kohen or to the son of his sister. And that worth is what he gives, that this owner will give It to the Kohen for the property set apart for the use by the Kohen or for Temple use. And especially, it (i.e., the Mishnah) took the words, “the son of his daughter or the son of his sister, who is a Kohen,” for whereas it was the Kohen himself, he would not be able to give the satisfaction one feels in obligating someone to the owner in order that he should give the firstling to him or to another Kohen, for since the firstling is fit for him, he appears like a Kohen who is assisting in the granary to thresh and to winnow in order that they will give him heave-offerings as his salary, and it is found that he does not take it according to the law of heave-offerings, but rather according to law of salary [as payment for labor performed].",
+                "כתוב אחד אומר תקדיש – regarding the firstling, it is written (Deuteronomy 15:19): “You shall consecrate [to the LORD your God] all male firstlings that are born [in your herd and in our flock: you must not work your firstling ox or shear your firstling sheep].”",
+                "וכתוב אחד אומר אל תקדיש –(Leviticus 27:26): “A firstling of animals, however, -which -as a firstling – is the LORD’s, cannot be consecrated by anybody; [whether ox or sheep, it is the LORD’s].”",
+                "הקדש עילוי (consecration by valuation: a pledge made to consecrate an article that is already sacred; a person is obligated to pay the amount one would be willing to pay to sacrifice that offering – but not necessarily the full value of the offering) – to offer up in money that he would give for the satisfaction one feels in obligating someone how much [money] that a person wishes to give to offer up a burnt-offering that he is not obligated for but rather in order to make a gift to his Creator.",
+                "ואי אתה מקדישו הקדש מזבח – that there will be there another [sacrifice] that will rest upon him. But the Rabbis who derive for them this exposition above (see Tractate Arakhin, Chapter 8, Mishnah 6): “from everything that is devoted to the priests or to sacred purposes are the most holy things,” [the words] \"אל תקדיש\" /”You will not sanctify” (Leviticus 27:26) is required for them as a negative commandment, for if one seizes it for the purposes of another sacrifices, he is violating a negative commandment, and [the word] \"תקדיש\"/”You shall sanctify” (Deuteronomy 15:19) they require to state that it is a commandment to sanctify it and to state this is holy for a first-born, and even though that of its own it is holy. But Rabbi Yishmael does not hold by this exposition. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "המוכר את שדהו בשעת היובל – at the time when the Jubilee is in force. But in the year of the Jubilee itself, he is not permitted to sell it, but if he sold, the sale is void and he returns the money.",
+                "אינו מותר לגאול – even if the purchaser is satisfied, we don’t listen to him, as it is written (Leviticus 25:15): “In buying from your neighbor, you shall deduct only for the number of years/שנים (plural) since the jubilee; [and in selling to you, he shall charge you only for the remaining crop years],” it will be acquired by him for two years, but if he returns it before this, he violates a positive commandment. And the seller also violates a positive commandment if he redeems it prior to two years, as it is written (Leviticus 25:15): “and in selling it to you, he shall charge you only for the remaining crop years.” But after two years if he wants to redeem it, he redeems it against the will of the purchaser and gives him according to what he sold it, as it is written (Leviticus 25:27): “he shall compute the years since its sale, [refunding the difference to the man to whom he sold it, and return to his holding],” that he calculates how many years from when he sold it until the Jubilee [year], and divides the monies according to the years. As for example, if he sold it ten years prior to the Jubilee [year] for a Maneh (100 zuz), it is found that he sold the produce each and every year for a tenth of a Maneh, for a mere sale is only until the Jubilee, it remained in the hand of the purchaser for five years and afterwards the seller comes to redeem it, the purchaser deducts for him half a Maneh (50 zuz).",
+                "אינה עולה ממנין – two years. For it is written (Leviticus 25:15): “[and in selling to you, he will charge you only] for the remaining crop years/שני תבואות (literally two years),” two years that are appropriate for the crops that they will remain in the hand of the purchaser. But if if it was a year appropriate for grain, and breaking ground/נרה (without planting – see Tractate Arakhin 29b), that is he plowed it and made it a newly broken land but did not sow it, or if he left it untilled/neglected, that he left it wild-growing and even breaking ground but did not do anything with it, he is causes loses to himself, and it counts for him in the reckoning [of crop years].",
+                "שלש תבואות לשתי שנים – that grain that stands in it at the time of the purchase and two crop years in two years that it will exist in his hand. But Rabbi Eleazar does not dispute the first Tanna/teacher in this, but it represents the opinion of everyone."
+            ],
+            [
+                "אינו מחשב – the [original] seller that came to redeem it.",
+                "אלא עם הראשון – and that calculation he will deduct for him for each and every year that he occupied it (i.e., enjoying its produce), and the remainder he will pay him.",
+                "אשר מכר לו – it is written concerning the redeemer of his acquired field (Leviticus 25:27): “[he shall compute the years since its sale,] refund the difference to the man to whom he sold it.”",
+                "לאיש אשר בתוכה – that he finds himself within the field that he (i.e., the original owner) comes to redeem. And from where [in the Torah] do we learn that we expound leniently regarding the seller and we don’t expound stringently? We learn [from a comparative analogy using the words]\"גאולה\" \"גאולה\" from [the law of] the Hebrew slave in the ancestral field; it is written (Leviticus 25:26): “[If a man has no one to redeem for him, but prospers] and acquires enough to redeem with,” and concerning a Hebrew slave, it is written (Leviticus 25:31): “[But houses in villages that have no encircling walls shall be classed as open country;] they may be redeemed,[and they will be released through the jubilee],” just as there leniently, so also here leniently. And there, from where [in the Torah] do we learn to be lenient? As it is taught in a Baraitha: “if it was sold for a Maneh (i.e., 100 zuz) and it improved in value/ameliorated, and now stood at two-hundred [Maneh], from where do we learn that we only calculate it for a Maneh and like as it arrived from that Maneh for each year we deduct it, we derive it from (Leviticus 25:52): “[and if few years remain until the jubilee year, he shall so compute:] he shall make payment for his redemption according to the years involved,” that is to say, to what it is worth in that year.",
+                "לא ימכור – [he should not sell] a far-off field that he has, in order to redeem this field that is close by. And similarly, he should not sell off a bad field in order that he can redeem this field which Is nice. And he may not borrow from others in order that he can redeem it. And he does not redeem half-of the field that he sold but rather either he redeems all of it or not any of it. And all of these things we derive from Scripture, as it is written (Leviticus 25:26): “[If a man has no one to redeem for him,] but prospers and acquires enough to redeem with.” \"השיגה ידו\" /he prospers from his own [efforts], and not that he will borrow and then redeem. \"ומצא\" /and acquires enough, implying that he will find something that he was not found with him at the time that he sold it, excluding selling [a field] far off in order to redeem what is close/nearby, with something bad in order that he can redeem it for something good that was found with him at the time that he sold it. \"כדי גאותו\" /enough to redeem with [in order that the redemption] that he is redeeming is not redeeming halves.",
+                "ובהקדש מותר בכולן – a person who dedicates/sanctifies his field is permitted to sell another field, or to borrow in order to redeem it, and if it is not sufficient to redeem all of it, he can redeem part of it and when he prospers, he will redeem all of it."
+            ],
+            [
+                "הרי זה גאל מיד – and its law (i.e., of a house among houses in walled cities) is not like the law of an ancestral field which he does not redeem less than two years [after its sale].",
+                "הרי זה כמין ריבית – when he returns to him (i.e., the buyer) his money within a year and this one (i.e., the original seller) does not deduct from him anything, it is found that it was used in his house for the fee of the detaining of his money that certainly comes towards [collecting] interest, which is not permanently sold, but not through a sale for if he did not redeem it and it (i.e., the sale) becomes final, there is no interest charged.",
+                "",
+                "יגאל בנו – [his son shall redeem it] within a year if he desires, but after a year, it is completely sold and it is not ever redeemed, as it is written (Leviticus 25:30): “If it is not redeemed before a complete year has elapsed, [the house in the walled city shall pass to the purchaser beyond reclaim throughout the ages; it shall not be released in the jubilee].”",
+                "משעה שמכר לו – that if Reuven sold it to Shimon in Nisan and Shimon [sold it] to Levi in Iyar, once Nisan arrived, it is permanently sold, and we don’t reckon to the second sale, but rather to the fist sale [only], as it is stated (Leviticus 25:30): “before a full year has elapsed,” for it implies to this one that it was his.",
+                "להביא חודש העיבור – for if it is a leap year (i.e., with an added month of Adar – seven times in every nineteen years), it is not completely sold until thirteen months [have passed].",
+                "שנה ועיבורה – whether it is a simple year or whether it is a leap year, we give him the lunar year which is three-hundred and fifty-four days and the eleven extra days that a solar year has over that of a lunar year that their intercalation we complement the year with. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואחד הנותן במתנהn – if he wanted to redeem [the house] within its year, he can redeem, but if not, it is permanently sold to him.",
+                "היה נטמן (was hidden, hide oneself) – the purchaser on the [exact] day of twelve months in order that the seller not find him to give him [back] his money so that it will be permanently sold to him.",
+                "שהיא חולש – that he would put his monies in the chamber of that which is dedicated to sacred purposes in the Temple courtyard.",
+                "ויהא שובר את הדלת – of the house of that he sold and enter it. [The word] חולש / assign (his redeeming money to the Temple by depositing there , to assert his privilege of redemption) is like (Isaiah 14:12):”[How are you felled to earth,] O vanquisher of nations!”"
+            ],
+            [
+                "כל שלפנים מן החומה – such as the building containing the tank and all the implements for pressing olives that they make olive oil in them and the bathhouses and towers and cisterns, ditches and caves. As it is written (Leviticus 25:30): “in the city [that has a wall],” including everything that is within the city. I would be able to include the fields, the inference teaches us, “the house [in the walled city shall pass to the purchaser beyond reclaim throughout the ages],” (ibid.) excluding the fields that are not similar at all to the houses.",
+                "ר' מאיר אומר אף השדות – Rabbi Meir is stating not the actual fields, for it is written “the house” (Leviticus 25:30), and fields are not similar to houses. But the land of rocks and fish-ponds/glen (see Tractate Arakhin 32a) that are not appropriate for sowing and are made for the building of the house. A place of stones, to take from there stones for building. And a fish-pond/glen – to take from there sand for building. But the Halakha is not according to Rabbi Meir.",
+                "אינו כבתי ערי חומה – to be permanently sold at the end of a year.",
+                "כותל החיצון הוא חומתו – and it is judged like houses in a walled city. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שגגותיה חומותיה – that a wall did not surround it but rather houses surround and the immediate sequence of houses one next to the other are like a wall.",
+                "אינה כבתי ערי חומה – for [the word] \"חומה\" /wall (see Leviticus 25:29: “if a man sells a dwelling house in a walled city”)is written and not that its roofs are its walls.",
+                "ושאינה מוקפת חומה מימות יהושע בן נון – but that which is surrounded by a wall from the days of Joshua son of Nun even though it does not have a wall now, is judged like a dwelling house in a walled city. It is written as (Leviticus 27:30): \" [הבית אשר-בעיר אשר-] לוא חומה\" /the house in the walled city, with a full [letters] Vav and Alephs, that implies that it is his and implies not [his], meaning to say, it does not have it now, but it had a wall prior to this, therefore, it is also house that is permanently sold.",
+                "שלש חצרות – that in each and every one [of the courtyards] is two houses, which is called a city.",
+                "כגון קצרה – the name of a small city that was outside of Tsippori.",
+                "וחקרא שבגוש חלב וכו' – all of these that are counted in our Mishnah, are known that they been walled [cities] from the time of Joshua son of Nun. But Jerusalem that is counted in our Mishnah, we hold that there is no permanently sold house in Jerusalem, therefore there is the opinion of one [Sage (Rav Ashi)] in the Gemara (Tractate Arakhin 32b), and this is not the holy Jerusalem where a house cannot be sold permanently, but there is another Jerusalem that was in the Land of Israel and it also was surrounded by a wall from the time of Joshua, and there was a house sold permanently in it like the rest of dwelling houses in a walled city."
+            ],
+            [
+                "בתי החצרים – that these villages lack a wall.",
+                "כח יפה (strong legal right, privilege) – as it is explained, ",
+                "and they are redeemed immediately, that it is not necessary to delay him for two years in the hand of the purchaser like that of fields, as it is written concerning them (Leviticus 25:31): “they may be redeemed/גאלה תהיה לו [and they shall be released through the jubilee],” implying that he may redeem it immediately (see Tractate Arakhin, Chapter 9, Mishnah 3) if he wants and that is like dwelling houses in a walled city.",
+                "ובגרעון כסף (see Tractate Arakhin, Chapter 9, Mishnah 1) – [at a reduced price] – that the purchaser deducts for him according to the years that they remained in his hand, like fields. For regarding the houses in villages/בתי החצרים , it is written (Leviticus 25:31): “they shall be classed as open country”/על שדה הארץ יחשב – that they go forth [by payment] of a reduced price like fields.",
+                "שתי חצרות של שני שני בתים – a city which doesn’t have in it other than two courtyards, even though it is surround by a wall from the time of Joshua, are regarded as houses in villages."
+            ],
+            [
+                "ישראל שירש – dwelling houses in a walled city from his mother’s father who is a Levite.",
+                "אינו גואל כסדר הזה – in the Gemara (Tractate Arakhin 33b) they said that it teaches that he does not redeem other than according to this procedure. But this is what he said: he does not redeem like Levites, as it is written concerning them (Leviticus 25:32): “the Levites shall forever have the right of redemption,” but rather like this procedure that is stated regarding an Israelite that it will be permanently sold at the end of a year.",
+                "וכן לוי שירש את אבי אמו ישראל – even he (i.e., this Levite) does not redeem [the property] like a Levite, but rather like this procedure that is stated regarding an Israelite. For he can never redeem like a Levite until he will be a Levite and in a Levitical city. For two Biblical verses are written: It is written (Leviticus 25:33): “for the houses in the cities of the Levities are their holding [among the Israelites],” and it is written (Leviticus 25:33): “Such property as may be redeemed from the Levites,” which implies that for some of the Levities I have given permission to redeem, but not to all of them, excluding the son of Levite who comes from a mother who is illegitimately married to him (i.e., a bastard) or from a female descendant of the Gibeonites (see Joshua 9:27 as well as Tractate Yevamot, Chapter 8 at the conclusion Mishnah 3), and all the more so an Israelite who inherited his mother’s father, a Levite, for he (i.e., the grandson) is a complete Israelite and does not ever redeem [like a Levite].",
+                "אין הדברים אמורים (these rules have been stated only) – these things/rules are stated regarding redemption at any time other than concerning Levitical cities. But until he will be a [full] Levite, we don’t require this. And the Halakha is according to the Sages.",
+                "מגרש – a place empty of anything, and there is no house in it nor do they sow [seeds] other than being a beauty/embellishment of the town [which requires open space all around] (see Rashi to Bava Batra 24b).",
+                "אין עושין שדה מגרש – as it is written (Leviticus 25:34): “But the unenclosed land about their cities cannot be sold [for that is their holding for all time],” What do [the words] \"לא ימכר\"/cannot be sold mean? If you were to say that it cannot be sold at all, but [it is written] (Leviticus 25:32): “the Levites shall forever have the right of redemption,” it follows that it can [in fact] be sold, but what [is the meaning of] (Leviticus 25:34): “[But the enclosed land about their cities] cannot be sold/לא ימכר ?” It shall not be changed.",
+                "כדי שלא יחריבו – the settlement of the land.",
+                "מוכרים לעולם (see Tractate Arakhin, Chapter 9, Mishnah 1) – and not like an Israelite who is not able to sell less than two years prior to the Jubilee [year] as it is written concerning them (Leviticus 25:15): “and in selling to you, he shall charge you only for the remaining crop years,” but they (i.e., the Priests and Levites) can sell even near the Jubilee [year].",
+                "וגואלים לעולם – but if they (i.e., Kohanim and Levites) sold dwelling houses in a walled city, they are permanently sold at the end of the year like dwelling houses in a walled cities of an Israelite, but if they sold fields, they don’t need to stand in the hands of the purchaser for two years, but rather, they redeem [them] immediately, if they wish."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "https://www.sefaria.org/texts"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ערכין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..1bcf56d1841391a79caffa68cdca2e10624a8417
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/On Your Way.json	
@@ -0,0 +1,410 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Arakhin",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה ערכין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>הכל מעריכין.</b> הכל לאתויי בן שלש עשרה שנה ויום אחד ולא הביא שתי שערות, שהוא מעריך. והוא מופלא הסמוך לאיש. ומופלא אקרי ליה לפי שבודקים אותו אם יודע להפלות ולפרש לשם מי נדר ולשם מי הקדיש. אע״ג דאיש כי יפליא כתיב (ויקרא כ״ז), כשהוא סמוך לפרקו קרוי איש לענין זה. והכל דקאי נמי על נערכים, לאתויי מנוול ומוכה שחין, שאין שוין דמים. דסלקא דעתך אמינא נדר בערכך כתיב (שם), כל שישנו בדמים ישנו בערכין, וכל שאינו בדמים אינו בערכין, קמשמע לן. והכל דקאי על נודרים, משום נידרים נקט ליה. ונידרים גופיה אצטריך, לאתויי פחות מבן חודש שהוא נידר אע״פ שאינו נערך:",
+                "<b>מעריכין.</b> אם אמר על אחד, ערך פלוני עלי, נותן ערך אותו פלוני כפי שניו כמו שקצוב בפרשת ערכין, שהערך נותן לפי שנים של נערכין:",
+                "<b>ונערכין.</b> אם אמר אחר עליו ערך פלוני זה עלי, או אמר הוא עצמו ערכי עלי:",
+                "<b>נודרים.</b> אמר דמי פלוני עלי, צריך שיתן כמו שהוא יפה לימכר בשוק:",
+                "<b>ונידרין.</b> אמר אחר עליו דמי פלוני עלי, או אמר הוא עצמו דמי עלי:",
+                "<b>כהנים ולוים.</b> כהנים אצטריכא ליה לאשמעינן דנערכין, דסלקא דעתך אמינא הואיל וכתיב (שם) והעמידו לפני הכהן והעריך אותו הכהן, ישראל לפני כהן ולא כהן לפני כהן, הלכך כהן ליתיה בערכין, דאי עני הוא לא קרינא ביה והעמידו לפני הכהן, קמשמע לן דכהנים איתנהו בתורת ערכין. ואיידי דתנן כהנים, תנן לויים וישראלים:",
+                "<b>נשים ועבדים.</b> והאשה משלמת כשתתאלמן או תתגרש, והעבד כשישתחרר:",
+                "<b>טומטום ואנדרוגינוס נודרים ונידרים.</b> שהרי יש להם דמים:",
+                "<b>ומעריכין.</b> את אחרים, אם אמרו ערך פלוני עלי, נותנים ערך אותו פלוני:",
+                "<b>אבל לא נערכין.</b> אם אמר ערכי עלי, או אמר אחר עליהם ערך פלוני עלי, לא אמר כלום. דזכר ונקבה אמורים בפרשת ערכין, עד שיהיה זכר ודאי או נקבה ודאית:",
+                "<b>פחות מבן חודש נידר.</b> אם אמר דמיו עלי. שהרי שוה דמים כל שהן:",
+                "<b>אבל, לא נערך.</b> שלא נאמר ערך בפרשה אלא מבן חודש ומעלה:"
+            ],
+            [
+                "<b>הנכרי ר׳ מאיר אומר נערך.</b> תרי קראי כתיבי בפרשת ערכין, חד ריבוי וחד מיעוט. בני ישראל, מיעט את הנכרים. איש כי יפליא, ריבה כל איש ואפילו נכרי במשמע. ר׳ מאיר סבר, נכרי נערך ולא מעריך, שכן מצינו שריבה הכתוב בנערכים יותר מבמעריכים, שהרי חרש שוטה וקטן נערכין, אבל לא מעריכין, הלכך שדי מיעוטא למעריך וריבויא לנערך:",
+                "<b>ר׳ יהודה אומר נכרי מעריך ולא נערך.</b> שכן מצינו טומטום ואנדרוגינוס מעריכים, ולא נערכים. והלכה כרבי יהודה. הלכך נכרי שאמר ערך ישראל פלוני עלי, חייב ליתן כפי שניו הערך הקצוב בפרשה. וישראל שאמר ערך נכרי פלוני עלי, או נכרי שאמר ערכי עלי, לא אמר כלום:"
+            ],
+            [
+                "<b>הגוסס.</b> לא נידר, דלאו בר דמים הוא, דלמיתה הוא עומד:",
+                "<b>ולא נערך.</b> דכתיב והעמידו והעריכו, והאי לאו בר העמדה והערכה הוא:",
+                "<b>והיוצא ליהרג.</b> שנגמר דינו בבית דין של ישראל. אבל יוצא ליהרג על פי המלכות, לא שנא מלכות ישראל, ולא שנא מלכות של נכרים, דברי הכל מעריך ונערך:",
+                "<b>לא נידר.</b> דלאו בר דמים הוא:",
+                "<b>ולא נערך.</b> דכתיב (ויקרא כ״ז:כ״ט) כל חרם אשר יחרם מן האדם לא יפדה. ור׳ חנינא בן עקביא דאמר נערך, מוקי להאי קרא דכל חרם אשר יחרם לדרשא אחריתי:",
+                "<b>ר׳ יוסי אומר כו׳</b> ר׳ יוסי ותנא קמא לא פליגי בנודר ומעריך ומקדיש. כי פליגי באם הזיק. תנא קמא סבר, אם הזיק פטור מן התשלומים. ואע״פ שהמזיק חייב בתשלומין מן התורה, מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, אלא כמלוה על פה, ומלוה על פה אינו גובה מן היורשים. ורבי יוסי סבר, מלוה הכתובה בתורה, כמלוה הכתובה בשטר דמיא וגובה מן היורשים. והלכה כתנא קמא. אבל לאחר שתקנו דמלוה על פה גובה מן היורשים, בית דין גובין מממונו ומשלמים מה שהזיק:"
+            ],
+            [
+                "<b>אין ממתינין לה עד שתלד.</b> דמהו דתימא ולדות ממונא דבעל הן כדכתיב (שמות כ״א:כ״ב) כאשר ישית עליו בעל האשה, ולא נפסדינהו מיניה קמשמע לן דכתיב (דברים כ״ב:כ״ב) ומתו גם שניהם, גם לרבות את הולד:",
+                "<b>ישבה על המשבר.</b> מקום מושב האשה היולדת קרוי משבר:",
+                "<b>ממתינין לה עד שתלד.</b> דכיון דנעקר לצאת, גופא אחרינא הוא ואינו כגוף אמו:",
+                "<b>נהנין בשערה.</b> לאו שערה ממש קאמר, אלא פאה שהיתה לה משער אשה אחרת קשורה לשערה. ודוקא כשאמרה תנו אותה לבתי או לפלונית, דכיון דאמרה תנו גליא דעתה דלא ניחא לה דתהוי כגופה לאתסורי, וכנטולה מחיים דמיא. אבל בענין אחר אסור, שנויי המת אסורים בהנאה:",
+                "<b>בהמה שנהרגה אסורה בהנאה.</b> אפילו שערה:"
+            ]
+        ],
+        [
+            [
+                "<b>אין בערכין פחות מסלע.</b> אפילו עני שהעריך ואין ידו משגת אינו נדון בפחות מסלע, דכתיב (ויקרא כ״ז:כ״ה) וכל ערכך יהיה בשקל הקודש, כל ערכין שאתה מעריך לא יהיו פחותים משקל:",
+                "<b>ולא יותר על חמשים.</b> דזהו גדול שבערכים דכתיבי בפרשה:",
+                "<b>נתן סלע והעשיר.</b> בן עשרים שערכו חמשים והיה עני ונתן סלע בערכו, דעני נידון בהשגת ידו, והעשיר, פטור:",
+                "<b>פחות מסלע.</b> נתן פחות מסלע:",
+                "<b>והעשיר.</b> נותן חמשים. דבנתינה קמייתא לא יצא ידי ערכו ועדיין ערכו עליו:",
+                "<b>היו בידיו חמש סלעים.</b> עני בן עשרים שהעריך עצמו, והיו לו חמש סלעים:",
+                "<b>ר׳ מאיר אומר אינו נותן אלא אחת.</b> דסבר ר׳ מאיר או נותן כל החמשים שעליו או אינו נותן אלא שקל:",
+                "<b>וחכמים אומרים נותן כל מה שבידו.</b> דקרא דכתיב וכל ערכך יהיה בשקל, לפחות שבערכין הוא דאתא, שאפילו עני שבעניים לא יתן פחות. ומיהו היכא דאית ליה טפי יהיב, דכתיב (שם) על פי אשר תשיג. והלכה כחכמים:",
+                "<b>אין פתח בטועה פחות משבעה.</b> איידי דאיירי באין בערכין פחות ולא יותר, תנא נמי לכל הנך דאית בהו אין פחות ולא יותר:",
+                "<b>פתח.</b> תחלת נדות. שדין נדה דאורייתא הוא, אם התחילה וראתה היום, מונה ששה והוא. ראתה שנים, מונה חמשה והם. ראתה שלשה מונה ארבעה והם. [ואפילו] ראתה כל שבעה ופסקה לערב, טובלת ומשמשת. ומיום שביעי ואילך הויין ימי זיבה אחד עשר יום, שאם ראתה בהן יום אחד או שנים שומרת יום כנגד יום וטובלת. ואם ראתה בהן שלשה רצופים, הויא זבה גדולה שטעונה שבעה נקיים וקרבן. ואם משכו ימי זיבה חודש או שנה, אינה חוזרת לתחלת נדות עד שתשב שבעה נקיים. וכשישבה שבעה נקיים וראתה, הויא תחלת נדה ומונה ששה והוא, וחוזרת לענינה ככל המפורש. ואם לא ראתה באותן אחד עשר יום שלשה רצופים, אינה זבה. וכשתראה אחריהן, בין שהיא רואה סמוך בין שהרחיקה ראייתה הוי תחלת נדה. ואפילו תראה שלשה רצופים, אינה מונה אלא ארבעה והם, שאין ימי זוב אלא אותן אחד עשר יום שבין סוף נדות זה לתחלת נדות הבא:",
+                "<b>אין פתח בטועה פחות משבעה.</b> טועה [שראתה] היום ואינה יודעת אם בימי נדותה עומדת, או באותן אחד עשר יום של ימי זוב, אינה חוזרת לפתח נדותה בפחות משבעה נקיים ולא יותר על שבעה עשר נקיים. כיצד, טועה שאמרה יום אחד טמא ראיתי היום, ואינה יודעת אם בימי נדות היא וצריכה למנות ששה והוא, אם באותן אחד עשר יום של ימי זיבה ואינה צריכה לשמור, אלא יום כנגד יום, פתחה שבעה עשר, שאם לא תראה עד לאחר שבעה עשר יום לבד מיום זה, חוזרת לפתח נדותה. דאם יום זה שראתה תחלת ימי זיבה הוא, כיון שכלו אחד עשר שלמו ימי זיבה והרחיקה ראייתה שלא ראתה עד לאחר שבעה עשר ותחלת נדה היא. ואפילו אם תאמר שיום זה תחלת נדה הוא, אעפ״כ יצתה מימי הזוב לסוף יום שבעה עשר לבד מיום זה. אבל אם תראה יום שבעה עשר לא יצאה מן הספק אם יום נדה הוא או יום זיבה הוא, דיש לומר שמא יום זה שראתה תחלת ימי נדה הוה, ויום שבעה עשר שראתה בו, סוף אחד עשר שבין נדה לנדה הוא, או שמא יום ראשון מימי הזוב הוא, וכשכלו אחד עשר יצתה מימי הזוב, ויום שבעה עשר שראתה בו תחלת נדה היא. וכל שכן אם תראה קודם יום שבעה עשר, שלא יצאה מן הספק. וכל זמן שתהא בספיקה זו, מקולקלת היא, שלעולם נחמיר עליה מספק. שכשתראה יום אחד, נאמר תחלת נדה היא וצריכה ששה והוא. וכשתראה שלשה רצופים, נאמר ימי זוב הן וצריכה שבעה נקיים וקרבן. אבל לאחר שבעה עשר אין להחמיר, דודאי תחלת נדה היא, ואפילו תראה שלשה ימים רצופים תמנה ארבעה והם וטובלת וטהורה:",
+                "<b>אין בנגעים פחות משבוע אחד.</b> להסגר. דיש בנגעי אדם שנבררים לשבוע אחד אם לטהר אם לחלוט:",
+                "<b>ולא יותר על שלשה שבועות.</b> נגעי בתים. דתניא בתורת כהנים, מנין שאם עמד בעיניו בשבוע ראשון ובשבוע שני שחולץ וקוצה וטח ונותן לו שבוע שלישי, תלמוד לומר (ויקרא י״ד:מ״ח) ובא הכהן ואם בא יבא כו׳:  "
+            ],
+            [
+                "<b>אין פוחתים מארבעה חדשים מעוברות.</b> של שלשה יום לשנה. דלא עבדינן טפי משמונה חסרים. אבל שמונה חסרים עבדינן:",
+                "<b>ולא נראה יותר על שמונה.</b> כלומר, ולא נראה לחכמים לעבר בשנה יותר על שמונה חדשים. שחדשה של לבנה כ״ט יום וחצי, ושתי ידות שעה, ושבעים ושלש חלקים, הרי לשני חדשים נ״ט ימים, חודש אחד מעשרים ותשעה, וחודש אחד משלשים יום. חודש של עשרים ותשעה הוא חסר, וחודש של שלשים קרוי מלא או מעובר. ובדין היה שיהיו כל חדשי השנה אחד מלא ואחד חסר, אלא מפני יתירות השתי ידות שעה ושבעים ושלש חלקים שיש בכל חודש וחודש, צריכים פעמים לעשות שמונה חדשים מחדשי השנה מלאים וארבעה חסרים, פעמים שמונה חסרים וארבעה מלאים:",
+                "<b>אין פחות משנים.</b> ליום שני לאפייתן:",
+                "<b>ולא יותר על שלשה.</b> ויום שלישי לאפייתן נאכלין, ותו לא. כיצד, חל יום טוב של עצרת באחד בשבת, נאפות בערב שבת, שאין אפייתן דוחה לא שבת ולא יום טוב, ונאכלות ביום טוב לאחר תנופתן, דהיינו ליום שלישי. וכשחל עצרת בשאר ימי שבוע, נאפות בערב יום טוב ונאכלות ביו״ט שהוא שני לאפייתן:",
+                "<b>לחם הפנים נאכל אין פחות מתשעה.</b> שהוא נאפה בערב שבת ונאכל לשבת אחרת שהוא יום תשיעי לאפייתו. חלו שני ימים טובים של ראש השנה להיות בחמישי בשבת וששי בשבת, אופין לחם הפנים ברביעי בשבת, ומסדרים אותו על השלחן. בשבת, ונאכל לשבת שניה שהוא יום אחד עשר לאפייתו:",
+                "<b>ולא יתר על שנים עשר.</b> כיצד, נולד בין השמשות של ערב שבת, אינו נמול בשבת, דשמא תשיעי הוא. דבין השמשות ספק יום ספק לילה, ואם יום הוא נמצא שבת יום תשיעי, ומילה שלא בזמנה אינה דוחה לא את השבת ולא את יום טוב. ואם חלו שני ימים טובים של ראש השנה אחר אותה שבת, אינו נמול עד יום שלישי שהוא שנים עשר ללידתו:"
+            ],
+            [
+                "<b>אין פוחתין מעשרים ואחת תקיעות במקדש.</b> במסכת סוכה פרק החליל (סוכה דף נ״ג) הן מפורשים. והא דתנן ולא מוסיפין על ארבעים ושמונה, לאו דוקא, דזמנין דמוסיפין עד שבעה וחמשים תקיעות כשחל ערב פסח להיות בשבת, ומשום דלא שכיח כולי האי לא חשיב ליה:",
+                "<b>אין פוחתים משני נבלים.</b> לשני לוים:",
+                "<b>ולא מוסיפים על ששה.</b> לא אתפרש טעמא:",
+                "<b>חלילין.</b> מין כלי זמר שקולו נשמע למרחוק. צלמילי״ש בלע״ז, ובערבי מזמאר״י:",
+                "<b>ולא מוסיפין על שנים עשר.</b> כנגד שנים עשר יום בשנה שהחליל מכה בהן לפני המזבח. ולשון מכה נופל בחליל, לפי שהוא עשוי נקבים ומכה באצבעו על הנקבים להנעים הקול:",
+                "<b>בשחיטת הפסח.</b> בארבעה עשר בניסן שהיו קורין ההלל בעזרה בשעת שחיטה, כדאמר בפרק תמיד נשחט (פסחים דף ס״ד):",
+                "<b>אבוב.</b> הקנה הדק שבראש החליל. ובגמרא מוכח דחליל גופיה קרוי אבוב:",
+                "<b>שקולו ערב כשהוא של קנה, יותר משל נחושת.</b> ודוקא חליל שמכה לפני המזבח על הקרבן הוא שדוחה את השבת וכל שכן יום טוב. אבל חליל של בית השואבה לא היה דוחה לא את השבת ולא את יו״ט, כדמוכח בסוכה פרק החליל:",
+                "<b>לא היה מחליק אלא באבוב יחידי.</b> כשהיה מגיע לסיים הנעימה היה אחד מן החלילים מאריך לאחר שסיימו האחרים, שזהו, חילוק יפה יותר משאילו, יסיימו שניהם כאחד. וחילוק, היינו סיום השמעת קול הנעימה. ובשעת ההקרבה היה שיר זה, והיו הלוים משוררים בפה את ההלל באותן שנים עשר ימים, והחלילים היו מחללים. אבל בשאר ימים היו מהללים י בצלצל וכנורות. והשיר היה השיר שהיו הלוים אומרים בבית המקדש בראשון היו אומרים לה׳ הארץ ומלואה וכל המזמור, בשני גדול ה׳ ומהלל מאד וגו׳, וכן כולם:"
+            ],
+            [
+                "<b>ועבדי כהנים היו.</b> אותן המכים בחליל. דסבירא ליה לר׳ מאיר אין מעלים מן הדוכן ליוחסים ולא למעשרות, הלכך לא אכפת לן אם היו עבדים:",
+                "<b>בית הפגרים ובית צפריא.</b> שם משפחות מיוחסות:",
+                "<b>ומאמאום.</b> שם מקום:",
+                "<b>משיאין לכהונה.</b> כהנים היו נושאים את בנותיהן, שמשפחות מיוחסות שבישראל היו. ור׳ יוסי סבר דמעלין מן הדוכן ליוחסים, הלכך אי לאו דמיוחסין היו לא הניחום לנגן על הדוכן:",
+                "<b>רבי חנניא בן אנטיגנוס אומר לוים היו.</b> רבי חנניא בן אנטיגנוס סבר מעלין מן הדוכן למעשרות, הלכך לוים היו. ולא פליגי אלא במנגנים בכלי זמר, אבל בשיר שבפה כולי עלמא מודו דאין אומרים שיר בפה על הקרבן אלא לוים, דכתיב גבי לוים (דברים י״ח) ושרת בשם ה׳ אלהיו, איזהו שירות שהוא בשם ה׳, הוי אומר זה השיר. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>אין פוחתין מששה טלאים המבוקרים.</b> האי תנא סבר דכבשים של תמידין טעונים ביקור ממום ארבעה ימים קודם שחיטתן, דומיא דפסח מצרים שהיה מקחו מבעשור ושחיטתו בארבעה עשר, דיליף מועדו האמור בתמידים (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, ממועדו האמור בפסח (שם ט׳) את הפסח במועדו. הלכך, קודם יום חינוך ארבעה ימים מבקרין שמונה טלאים ונותנין בלשכת הטלאים, וביום חינוך נוטלים שנים לתמידין ונשארו שם ששה מבוקרים, ולאחר כן קודם הלילה מבקרים שנים ונותנים שם. ומשום דהנך ליתנהו אכתי בשעת נטילת השנים, לא חשיב להו. וכן לעולם נוטלין שנים ונותנים שנים. ואלו השנים שנותנים נוטלים אותם לחמישי של יום נתינתן:",
+                "<b>כדי לשבת ולשני ימים טובים של ראש השנה.</b> סימנא בעלמא נקט, דכי היכי דאי מקלעי שבת ושני ימים טובים של ראש השנה בהדי הדדי היה צריך להקדים ולבקר ההוא דשלישי בשבת מערב שבת, דהא לא מצי קודם היום לילך ולבקש טלה ולבקר, והויא לקיחה ארבעה ימים קודם שחיטה, הכי נמי לעולם בעינן ארבעה ימים קודם שחיטה:",
+                "<b>ומוסיפין עד לעולם.</b> אם רצו להוסיף טלאים מבוקרים בלשכת הטלאים, מוסיפים כמו שירצו:",
+                "<b>משתי חצוצרות.</b> כשתוקעין בחצוצרות אין פוחתים משתים:",
+                "<b>ומוסיפין עד לעולם.</b> בגמרא מפרש עד מאה ועשרים. שנאמר (דברי הימים-ב ה׳) ועמהם הכהנים למאה ועשרים מחצרים בחצוצרות:",
+                "<b>והצלצל לבד.</b> צלצל אחד היה שם ולא יותר. דאמר קרא (שם א ט״ז) ואסף במצלתים להשמיע. ואע״ג דמצלתים כתיב לשון רבים, מפני שהן שתי חתיכות רחבות של מתכת שמכין זו על זו, ומיהו חדא עבידתא עביד, שאין אחד מהם מועיל בלא חברו, וחד גברא עביד בהו:"
+            ],
+            [
+                "<b>אין פוחתין משנים עשר לוים.</b> תשעה לתשעה כנורות, ושנים לשתי נבלים, ואחד לצלצל:",
+                "<b>דוכן.</b> כמין אצטבא שהלוים עומדים עליה:",
+                "<b>אין קטן נכנס.</b> אין לוי קטן נכנס לעזרה לשום עבודה, כגון לכבד את העזרה ולהגיף את הדלתות:",
+                "<b>אלא בשעה שהלוים עומדים.</b> על הדוכן בשיר אז נכנסים לוים קטנים לשורר עמהם:",
+                "<b>ולא היו.</b> אותם קטנים אומרים בנבל וכנור, אלא בפה:",
+                "<b>כדי ליתן תבל.</b> ליתן תבלין בנעימת הלוים. לפי שקול הקטנים דק וצלול ומתבל את קול הגדולים:",
+                "<b>לא עולין.</b> אותן קטנים למנין שנים עשר לוים הצריכים לדוכן:",
+                "<b>ואין עולין.</b> על האצטבא המוכנת לדוכן. אלא בארץ היו עומדים:",
+                "<b>וצוערי הלוים היו נקראים.</b> שהיו מצערים את הלוים הגדולים, שאין יכולים לבסם ולהנעים קולם כמותם:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בערכין להקל ולהחמיר וכו׳</b> כולהו מפרש להו ואזיל לקמן בפרקין:",
+                "<b>את הנאה שבישראל.</b> אפילו שוה מאה מנה אינו נותן אלא חמשים סלע, והיינו להקל. ולהחמיר, שהמעריך את הכעור שבישראל אפילו אין שוה אלא חמש סלעים. נותן חמשים סלעים אם הנערך מבן עשרים ועד בן ששים:"
+            ],
+            [
+                "<b>בחולת המחוז.</b> סביבות העיר. שאינה משבחת כל כך מפני מדרס הרגלים:",
+                "<b>חולות.</b> סביבות. כמו מחול הכרך [כלאים פ״ד]:",
+                "<b>מחוז.</b> עיר. פירוש אחר מחוז, שם מקום שלא היו שדותיהן חשובים:",
+                "<b>בפרדסות.</b> מקום שיש בו הרבה אילנות נטועים:",
+                "<b>סבסטי.</b> שם מקום. והאילנות שם מעולים מאד:",
+                "<b>נותן.</b> מי שפודה אותן מן ההקדש בין בעלים בין איש אחר:",
+                "<b>בית זרע חומר שעורים בחמשים שקל כסף.</b> אם תחלת היובל היא. ואם לאו, מגרע משנים שעברו סלע ופונדיון לשנה. בית זרע חומר שעורים, מקום ראוי לזריעת כור, דהיינו שלשים סאה של שעורים. והוא גדול ממקום זריעת כור של חטין. והמקדיש שדה אחוזה מלאה אילנות, כשהוא פודן פודה האילנות בשווין, וחוזר ופודה את הקרקע בית זרע חומר שעורים בחמשים שקל כסף:",
+                "<b>ובשדה מקנה נותן את שויו.</b> דבשדה מקנה כתיב (ויקרא כ״ז) וחשב לו הכהן את מכסת הערכך, ואין מכסת אלא מנין דמים, דהיינו כפי מה שהוא שוה, וכן הוא אומר (במדבר ל״א) והרמות מכס:",
+                "<b>אחד שדה אחוזה ואחד שדה מקנה.</b> שהרי נאמר בשדה אחוזה וחשב, ונאמר בשדה מקנה וחשב, מה בשדה אחוזה דבר קצוב, אף שדה המקנה דבר קצוב, דהיינו זרע חומר שעורים בחמשים שקל כסף:",
+                "<b>ובשדה מקנה אינו נותן חומש.</b> דבשדה מקנה כתיב מכסת הערכך, הקישו הכתוב לערכין, מה ערכין אין מוסיף חומש אף שדה מקנה אין מוסיף חומש. ואין הלכה כר׳ אליעזר:  "
+            ],
+            [
+                "<b>המית בן חורין נותן את שוויו.</b> דכתיב (שמות כ״א:ל׳) אם כופר יושת עליו ונתן פדיון נפשו, דמי ניזק:",
+                "<b>חבל בזה ובזה.</b> בין בעבד בין בבן חורין, ולא המיתו. משלם נזק שלם:"
+            ],
+            [
+                "<b>פגם.</b> שמין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לו קורת רוח הימנו:",
+                "<b>לפי המבייש והמתבייש.</b> אדם נקלה שבייש, בשתו מרובה. והמתבייש, לפי חשיבותו בשתו:"
+            ],
+            [
+                "<b>נמצא האומר בפיו יתר מן העושה מעשה.</b> שהאומר לא מצאתי בתולים נותן מאה, והאונס דמוציא בתולים על ידי מעשה נותן חמשים:",
+                "<b>גזר דין.</b> שלא ליכנס לארץ:",
+                "<b>זה עשר פעמים.</b> גבי מרגלים כתיב, דמשמע על זה נתחתם גזר דין:"
+            ]
+        ],
+        [
+            [
+                "<b>השג יד בנודר.</b> תורת דין השגת יד, שעני נדון בערכין כפי השג ידו, בתר נודר אזלינן, ולא בתר נידר, כדמפרש לקמן:",
+                "<b>והשנים בנידר.</b> ילד שהעריך ערך זקן, נותן ערך זקן, דלא אזלינן בתר שנים דנודר. ותנא דקרי למעריך נודר, לישנא דקרא נקט, דכתיב (ויקרא כ״ז:ח׳) על פי אשר תשיג יד הנודר יעריכנו הכהן. ואיידי דאמר השג יד בנודר אמר נמי השנים בנידר:",
+                "<b>והערכים בנערך.</b> קצב הערך דזכר ונקבה, בתר נערך אזיל, ולא בתר מעריך, כדמפרש לקמן דאיש שאמר ערך אשה פלונית עלי נותן ערך אשה:",
+                "<b>והערך בזמן הערך.</b> כדמפרש לקמן, שאם העריך עצמו כשהיה פחות מבן עשרים דהוי ערך קטן, וקודם נתינתו היה בן עשרים, אינו נותן אלא כשעה שהעריך:"
+            ],
+            [
+                "<b>אומר אני אף בערכין כן.</b> אילו מתרמי אף בערכין דומיא דקרבנות, הוי כקרבנות. דהא דאמרת דערכין אינן כקרבנות. משום דלא דמו אהדדי, דמפני מה עני שהעריך עשיר נותן ערך עני לפי השג יד, לפי שאין העשיר חייב כלום, ולא דמי למצורע. וזה שאמר על העשיר, לא נתכוין אלא לפי מדת שנותיו של עשיר שפחותים או יתרים על שנותיו שלו, הלכך נדון בהשג יד. אבל עשיר שאמר ערכי עלי דהוי חייב ערך שלם, דומיא דמצורע [עשיר] ושמע העני ואמר מה שאמר זה עלי, נותן ערך עשיר:",
+                "<b>הכי גרסינן היה עני והעשיר או עשיר והעני משלם ערך עשיר.</b> היה עני והעשיר קודם נתינה, משלם ערך עשיר, אשר תשיג יד הנודר אמר רחמנא, והרי ידו משגת. עשיר והעני נמי תשיג יד הנודר כתיב, והרי היתה משגת בעת שנדר:",
+                "<b>רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר.</b> דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, עד שיהא במכותו מתחלתו ועד סופו. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>אפילו אביו מת.</b> בשעה שנתחייב זה בקרבן היה אביו גוסס ונוטה למות, ומת וירש ממנו רבוא קודם שהביא קרבנו, אינו מביא אלא קרבן עני, כמו שהיה בשעה שנתחייב בקרבן:",
+                "<b>ספינתו בים.</b> לא שהיתה ספינתו טעונה מסחורות שלו ברבוא, דא״כ עשיר הוא. אלא שהיתה ספינתו מושכרת לאחרים בריבוא שכר, והוא אין בידו אלא אותה ספינה. ומשום שכרה לאו עשיר הוא, דאין שכירות משתלמת אלא בסופה, ונמצא שעכשיו עני הוא. ומשום הספינה עצמה לאו עשיר הוא, דהאי תנא סבר כמאן דאמר לקמן שאם היה המעריך חמר נותן לו הכהן חמורו ואינו נוטלו להקדש, ואם היה אכר מניח לו צמד בקרו דהיא פרנסתו, והכי נמי מניח לו ספינתו:"
+            ],
+            [
+                "<b>ילד.</b> מבן עשרים ועד בן ששים, דהוי ערכו חמשים שקלים:",
+                "<b>נותן כזמן הערך.</b> דכתיב (ויקרא כ״ז:י״ז) כערכך יקום, אינו נותן אלא כזמן הערך:",
+                "<b>יום שלשים כלמטה.</b> אם אמר ערך פלוני קטן עלי, ואותו קטן היה באותו יום בן שלשים, הוי כלמטה ולא אמר כלום. דאין ערך לפחות מבן חודש. דהכי כתיב [שם] ואם מבן חודש:",
+                "<b>מבן ששים שנה ומעלה.</b> משמע ששלמה שנת ששים ואז הוא נדון כששים, אבל בשנת ששים נדון כילד:",
+                "<b>הן אם עשינו.</b> בתמיה. כלומר, וכי כן הוא, אם עשינו [שנת] ששים כלמטה להחמיר דערך גדול יש לפחות מבן ששים חמשים סלע, וליותר מבן ששים אינו אלא חמשה עשר:",
+                "<b>כלמטה ממנה להקל.</b> דערך יותר על בן עשרים, גדול הוא מפחות מבן עשרים. וכן בבן חמש. כדכתיבי בקראי:",
+                "<b>רבי אליעזר אומר.</b> לעולם שנת חמש ושנת עשרים ושנת ששים כלמטה, עד שתשלם כל השנה וחודש ויום אחד משנה האחרת. דיליף גזירה שוה למעלה למעלה מבכור, נאמר כאן מבן ששים שנה ומעלה, ונאמר בבכור אדם (במדבר י״ח:ט״ו-ט״ז) ופדויו מבן חודש ומעלה, מה להלן חודש ויום אחד, שאין בכור נפדה פחות מבן חודש ויום אחד, אף כאן עד שיוסיף על ששים חודש ויום אחד. ושנת חמש ושנת עשרים ילפינן בגזירה שוה שנה שנה משנת ששים כדיליף ת״ק לעיל ואין הלכה כר׳ אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>האומר משקלי עלי כו׳, אם כסף כסף.</b> אם פירש כסף נותן משקלו כסף, ואם פירש זהב, נותן משקלו זהב. והא קמשמע לן דאם לא פירש אלא אמר סתם משקלי עלי, פטר נפשיה בכל דהו, ובלבד שיהיה דבר שכמותו רגיל להיות נשקל במקום ההוא. ואפילו זפת ואפילו בצלים ורגילים אנשי המקום למכרם במשקל, ואמר אחד מאנשי המקום ההוא משקלי עלי סתם ולא פירש, הרי זה נותן משקלו זפת או בצלים ונפטר:",
+                "<b>ומעשה באמה של ירמטיה.</b> מפרש בגמרא דמתניתין חסורי מחסרא והכי קתני, ואם אדם חשוב הוא, אע״ג דלא פירש אמדינן ליה לפי כבודו, ומעשה נמי באמה של ירמטיה, אשה ששמה כך, שאמרה משקל בתי עלי ועלתה לירושלים ושקלוה ונתנה משקלה זהב, לפי שהיתה אמודה בעושר:",
+                "<b>משקל ידי עלי.</b> היאך הוא שוקל ידו, דאם רוצה מכביד ואם רוצה מיקל:",
+                "<b>ומכניסה עד מרפקו.</b> קוד״ו בלע״ז. משום דבנדרים הלך אחר לשון בני אדם, ובאותו זמן היו קורין יד לזרוע עד המרפק. וכשמכניס היד לתוך חבית מלאה מים ישפכו מן המים שבחבית כפי מקום היד שהכניס בתוכה עד המרפק, וחוזר ומכניס בחבית בשר וגידין ועצמות של חמור, שמשקל בשר חמור כמשקל בשר אדם, ויהא באותו בשר גידין ועצמות כפי מה שיש ביד, שאין משקל עצמות וגידין שוה למשקל בשר, ונותן לתוכה עד שתחזור ותתמלא כמו שהיתה, דהשתא איכא נפח כשיעור ידו, ושוקל הבשר והעצמות והגידים ההם והוא משקל ידו:",
+                "<b>היאך אפשר לכוין בשר כנגד בשר.</b> שמא יש בבשר חמור שנותן לתוך החבית יותר גידים ועצמות ממה שיש ביד, או פחות, ונמצא שאין המשקל מכוון. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>וכמה הוא שוה בלא יד.</b> מפרש בגמרא, שאין שמין אותו כמה יפה כשנקטעה ידו וכמה היה שוה כששתי ידיו שלימות. שמי שנקטעה ידו, כשבאים לשומו כמה היה שוה תחילה אין שמין אותו אלא בזול, לפי שרואים אותו מזולזל, וזה האומר דמי ידי עלי הרי לא נקטעה ידו. לכך מפרש, כמה הוא שוה בלא יד, כגון אם מכרו רבו כולו חוץ מידו, שידו אחת מוכתבת לרבו ראשון, ושמין כמה הוא יפה כשרבו מוכר כולו ולא שייר ממנו לעצמו כלום. וכמה שוה פחות אס שייר רבו ידו אחת שלא מכרה, דהשתא אינו מזולזל, וכך הוא נותן להקדש:",
+                "<b>זה חומר בנדרים מבערכין.</b> דאילו אמר בערכים ערך ידי ורגלי עלי, לא אמר כלום, אלא אם כן אמר בדבר שהנשמה תלויה בו:",
+                "<b>ערכי עלי ומת יתנו היורשים.</b> דערך דבר קצוב הוא. ודוקא כשעמד בדין קודם שמת, לפי שאינו חייב בערך אלא אחר שיעמוד לפני הכהן, כדכתיב (ויקרא כ״ז:ח׳) והעמידו לפני הכהן. אבל דמי עלי דאינו אלא מה שישומוהו בבית דין והרי לא בא לידי כך שהרי מת, אע״פ שעמד בדין הוא מחוסר אומדנא ולא יתנו היורשים:",
+                "<b>נותן ערך כולו.</b> דערך נפשות כתיב:",
+                "<b>זה הכלל.</b> לאתויי שאר איברים שהנשמה תלויה בהם:"
+            ],
+            [
+                "<b>חציי עלי.</b> הוי כערך ראשי וערך כבדי, דהוי דבר שהנשמה תלויה בו:",
+                "<b>דמי חציי עלי נותן דמי כולו.</b> דכתיב (ויקרא כ״ז:ב׳) נדר בערכך נפשות, הקיש נדר לערך, מה ערך אמר ערך חציי עלי נותן ערך כולו, אף נדר אמר דמי חציי עלי נותן כולו:",
+                "<b>זה הכלל.</b> לאתויי כל האברים שהנשמה תלויה בהם, שאם אמר דמי חצי אותו אבר עלי כגון שאמר דמי חצי לבי עלי, או דמי חצי כבדי עלי, נותן דמי כולו:"
+            ],
+            [
+                "<b>מת הנודר והנידר יתנו היורשים.</b> והוא שעמד בדין קודם שמת, כדפרישנא לעיל. וסיפא אצטריכא ליה. דמיו של פלוני עלי, מת הנודר יתנו היורשים. דמהו דתימא אע״ג דעמד בדין, הואיל ומת הנודר קודם שישומו הנידר, לא אשתעבוד נכסיה, קמשמע לן אומדנא גילוי מילתא בעלמא הוא, והואיל ונידר קיים אמדינן ליה:"
+            ],
+            [
+                "<b>בית זה קרבן.</b> לבדק הבית:",
+                "<b>ונפל הבית.</b> קודם שהחזיק בו גזבר:",
+                "<b>מת השור וכו׳ חייב לשלם.</b> ולא אמרינן אין דמים למתים אלא באדם בלבד:"
+            ],
+            [
+                "<b>ממשכנין אותן.</b> גזבר נכנס לביתם ונוטל בעל כרחם:",
+                "<b>חייבי חטאות ואשמות.</b> כיון דלכפרה אתו לא משהי להו, ואין ממשכנין אותן. וחטאת נזיר, הואיל ולאו לכפרה אתיא ואינה מעכבתו מלשתות יין, שכיון שנזרק הדם של אחד מן הקרבנות הותר הנזיר לשתות יין ולהטמא למתים, זמנין דפשע ומשהי לה, הלכך ממשכנין אותו על חטאתו:",
+                "<b>חייבי עולות ושלמים.</b> אע״ג דעולה מכפרת על עשה ועל לאו הניתק לעשה, הואיל ולאו חובה היא לא חשיב לה כפרה ואתי לשהויי, הלכך ממשכנים אותן. ויש מחייבי עולות שאין ממשכנים אותן, כגון עולת מצורע, לפי שהיא מעכבת טהרתו, לא אתי לשהוייה:",
+                "<b>כופין אותו עד שיאמר רוצה אני.</b> היכא דבית דין ממשכנים אותו צריך שיאמר רוצה אני:",
+                "<b>וכן אתה אומר בגטי נשים.</b> כל מי שדינו שכופין אותו לגרש, ולא רצה לגרש, בית דין של ישראל מכין אותו עד שיאמר רוצה אני, ונותן הגט והוא כשר:"
+            ]
+        ],
+        [
+            [
+                "<b>שום היתומים.</b> בית דין היורדים לנכסי יתומים למכרן להגבות לבעל חוב, שמין את הקרקע ומכריזין שלשים יום רצופים זה אחר זה, כל הרוצה ליקח יבא ויקח. ואי בעו, מכריזין ששים יום כל שני וחמישי, והכי עדיף טפי. ואע״ג דכי חשבת כל שני וחמישי שבששים יום מתחילת יום שני של הכרזה ראשונה לא משכחת להו אלא תמני סרי יומי, מכל מקום הכי עדיף, כיון דמשכא מלתא טובא ידעי ושמעי:",
+                "<b>ושום ההקדש.</b> המקדיש שדה מקנה, שהיא נפדית בדמים כמו שהיא שוה:",
+                "<b>בבוקר ובערב.</b> בשעת הוצאת פועלים ובשעת הכנסת פועלים. דאי איכא דבעי למזבן אמר להו לפועלים בשעת יציאתן ראו לי שדה פלונית אם היא יפה, ובשעת הכנסת פועלים כששומע ההכרזה נזכר והולך ושואלן. וכשהן מכריזין, אומרים, שדה פלונית שכך וכך סימניה, וכך וכך מצריה, כך היא עושה תבואה וכך שמאוה בית דין. ואם מוכרים אותה לכתובת אשה, אומרים, הלוקח יקח על מנת שיתן המעות לכתובת אשה. ואם מוכרים אותה בשביל בעל חוב, אומרים, על מנת שיתן המעות לבעל חוב. משום דאיכא לוקח דניחא ליה ליקח כדי לפרוע לאשה דנסבא פורתא פורתא, ואיכא דניחא ליה טפי לפרוע לבעל חוב שנוטל זוזים חסרים ושבורים, שאין דרך סוחרים להקפיד בכך. אע״ג דקיימא לן דאין בית דין נזקקים לנכסי יתומים למכרן, והכא תנן שום היתומים וכו׳ דמשמע שבית דין מוכרים נכסי יתומים. הא אמרינן דעל שלשה דברים בלבד בית דין נזקקים למכור בנכסי יתומים, על בעל חוב נכרי שהיה אביהם חייב לו והיתה ריבית אוכלת בהן, ועל כתובת אשה משום דאיכא רווחא ליתומים כשתגבה כתובתה, דכל זמן שלא גבתה כתובתה יש לה מזונות מן היתומים, גבתה כתובתה שוב אין לה מזונות. ועל חוב שהודה אביהן בשעת מיתתו שיש לפלוני אצלו מנה, או שנדוהו בית דין על חוב זה ומת בנדויו, או שלא הגיע עדיין זמן פריעת החוב כשמת, דלא עביד איניש דפרע בגו זמניה. וכשבית דין נזקקים לנכסי יתומים על שלשה דברים הללו, מעמידים להם אפוטרופוס ומוכרים בהכרזה, כדתנן במתניתין. והני מילי בקרקעות. אבל במטלטלין, השתא דקיימא לן מטלטלי דיתמי משתעבדי לבעל חוב, הרי בעל חוב נשבע וגובה חובו מן המטלטלין ואין צריכין הכרזה, שאין מכריזים לא על העבדים ולא על השטרות ולא על המטלטלין:",
+                "<b>ידירנה הנאה.</b> על דעת רבים נדר שאין לו התרה, שלא יחזירנה לעולם. דשמא בערמה מגרש לה כדי שתגבה כתובתה מן ההקדש:",
+                "<b>קנוניא.</b> ערמה:",
+                "<b>ר׳ יהושע אומר אינו צריך.</b> לא פליגי ר׳ אליעזר ור׳ יהושע הכא אם אדם עושה קנוניא על ההקדש אי לא, דבשכיב מרע תרווייהו מודו דבודאי לעולם אינו עושה קנוניא על ההקדש, דאין אדם חוטא ולא לו. ובבריא תרווייהו מודו דעושה קנוניא על ההקדש. כי פליגי, בשאלה, ר׳ אליעזר סבר אין נשאלין על ההקדש, אפילו אומר לו לחכם לא לדעת כן נדרתי והקדש טעות הוא, אפילו הכי אין חכם מתיר נדרו, דסבר ר׳ אליעזר הקדש בטעות הוי הקדש, ולפי שהמקדיש הזה אינו מוצא חכם שיתירנו לכך עושה קנוניא זו. ור׳ יהושע סבר נשאלין על ההקדש, וכי אמר לא לדעת כן נדרתי וטעיתי, מתירין לו, דהקדש שבטעות לא הוי הקדש. הלכך אין צריך לידור הנאה, דאי משום קנוניא עביד, הוה מתשיל על נדריה ולא היה צריך לגרשה. והלכה כר׳ יהושע:",
+                "<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים, וצריך הערב לפרוע כתובתה. לא יפרע הערב הכתובה עד שידירנה הבעל תחילה שלא יוכל להחזיר אותה. דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבה מן הערב. ופסק ההלכה בדין הערב בכתובה מפורש בסוף בבא בתרא:  "
+            ],
+            [
+                "<b>והיתה עליו כתובת אשה.</b> כגון שקדמו גירושין להקדש, דעכשיו ליכא קנוניא:",
+                "<b>אלא הפודה פודה.</b> בעלה פודה אותן מן ההקדש בזול בדבר מועט כדי לפרוע לאשה כתובתה, דודאי לא חייל עלייהו הקדש שהרי אינן שלו. והאי דבר מועט, גזירה שמא יאמרו הקדש יוצא לחולין בלא פדיון:",
+                "<b>הקדיש תשעים והיה חובו מאה.</b> אף על גב דחובו יותר על הקדשו, לא אמרינן האי לאו אדעתא דהני נכסיה אוזפיה אלא הימוני הימניה הלכך לא גבי מהקדש, אלא אמרינן אדעתא דהני נכסי אוזפיה, וגבי מינייהו. ועד כמה, עד פלגא. אבל אם הנכסים שהקדיש אין שוין חצי החוב, לא גבי מינייהו, דודאי לאו אדעתא דהני נכסי אוזפיה, דאין אדם עשוי לקנות קרקע ביותר מפי שנים ממה שהיא שוה:"
+            ],
+            [
+                "<b>ממשכנין אותן.</b> גזבר נכנס לבתיהם ונוטל בעל כרחן:",
+                "<b>מזון וכסות ומטה סנדלים ותפילין.</b> על כולן משיירים לו מעות לקנותן אם אין לו. דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, ודרשי רבנן לקרא הכי, ואם מך, תעשה שישאר הוא, שיהיה לו הויה וחיות, מערכך, מדמי הערך. ומשמע הוא יש לו הויה וחיות מדמי הערך, אבל לא לאשתו ולא לבניו:",
+                "<b>מכל מין ומין.</b> מכל אומנות שצריכה ארבעה וחמשה כלים:",
+                "<b>מעצדים.</b> דולדור״א בלע״ז. שמחליקים בה פני הלוח:",
+                "<b>מגירה.</b> כעין סכין ארוך מלא פגימות. ולשון מקרא, משור, סיג״א בלע״ז:",
+                "<b>צמדו.</b> צמד בקר. שאלו הן כלי אומנתו. ואין הלכה כר׳ אליעזר דצמד בקר וחמור נכסים נינהו, ולא חשיבי כלי אומנות:"
+            ],
+            [
+                "<b>מין אחד מרובה ומין אחד מועט.</b> כגון שלשה מעצדים ומגרה אחת:",
+                "<b>נותנים לו שנים מן המרובה.</b> והשלישי נוטל הגזבר:",
+                "<b>וכל שיש לו מן המועט.</b> מניחים לו, ולא זבנינן ליה אחריתי. דכי היכי דעד השתא סגי ליה בהכי, השתא נמי תסגי ליה. דמהו דתימא עד השתא הוו אינשי מושלי ליה, משום דהוה ליה מין אחד מרובה לאושולי לאחריני, השתא שהגזבר לקח המרובה לא משכח מאן דמושיל ליה, הלכך נזבין ליה אחריתי קמשמע לן:"
+            ],
+            [
+                "<b>אין לו בכסות אשתו ובניו.</b> שאין אלו נכסים שלו:",
+                "<b>שצבען לשמן.</b> לשם אשתו ובניו:",
+                "<b>ולא בסנדלים חדשים.</b> רבותא אשמועינן דאע״ג דעדיין לא נעלו אותן הרי הן בחזקתן משעת לקיחה:",
+                "<b>אע״פ שאמרו עבדים נמכרים בכסותן לשבח.</b> כסות יפה שלהן משבחם ומעלה את דמיהן. כגון גבי נכסי יתומים שאם תלקח לעבד כסות בשלשים דינר הוא משביח מנה על דמים ששוה עכשיו:",
+                "<b>לאטליס.</b> ליום השוק:",
+                "<b>לכרך.</b> שדרך סוחרים לבוא שם וקונים המרגליות ביוקר:",
+                "<b>אין להקדש אלא מקומו.</b> במרגלית:",
+                "<b>ושעתו.</b> בעבד דכתיב ויקרא כ״ז) ונתן את הערכך ביום ההוא, שלא ישהה. קודש לה׳, משמע כל דבר שהוא קודש לה׳ כגון סתם הקדשות שהן לבדק הבית, כולן יהיו נותנים ביום ההוא מיד, שלא ישהה אותן. וטעמא, כתב הרמב״ם, דזימנין דאתו לאשהויינהו כדי להשביח ואתו לידי פסידא, ומהאי טעמא נמי אין משתכרים בשל הקדש:"
+            ]
+        ],
+        [
+            [
+                "<b>אין מקדישין.</b> שדה אחוזה:",
+                "<b>פחות משתי שנים.</b> דכתיב במקדיש שדה אחוזה (ויקרא כ״ז:י״ח) על פי השנים הנותרות, ואין שנים פהות משתים. המקדיש שדה אחוזה בשנה ראשונה של יובל ובא לגאלה, נותן בבית כור חמשים סלע כדכתיב (שם) זרע חומר שעורים וגו׳. ואם הקדישה עשר שנים או עשרים אחר היובל, מחשבים השנים הנותרות עד יובל הבא, ונותן סלע ופונדיון לכל שנה, כדכתיב (שם) ואם אחר היובל יקדיש שדהו וחשב לו וגו׳ ונגרע מערכך, והיינו גירוע שאינו נותן חמשים שלימים. והמקדיש שתי שנים לפני היובל, פודה אותה בשתי סלעים ושני פונדיונים, כדכתיב על פי השנים הנותרות, וכך החשבון עולה של גאולת שדה אחוזה לכל שנה סלע ופונדיון, שהרי אם הקדישה בשנה ראשונה של אחר היובל היה פודה בחמשים שקל, צא מהן לארבעים ותשע שנים הבאים עד יובל הבא ארבעים ותשע סלעים, נמצא סלע לכל שנה וסלע יותר, וזה הסלע היותר חלקוהו לפונדיונים, שיש בכל סלע ארבעים ושמונה פונדיונין, הרי סלע ופונדיון לשנה פחות פונדיון. ומה שהצריכוהו ליתן סלע ופונדיון לשנה, למ״ט שנים מ״ט סלעים ומ״ט פונדיונין ויש כאן פונדיון אחד יותר על חמשים שקל שאמרה תורה, אותו הפונדיון הוא קלבון לפרוטרוט, כלומר בשביל ההכרע שצריך ליתן לכל שקל ושקל בפני עצמו. אי נמי, אע״פ שהסלע אינו אלא ארבעים ושמונה פונדיונות, חייב ליתן ארבעים ותשעה, דהיינו סלע ופונדיון לארבעים ותשע שנה, לפי שהנותן פונדיונים ליקח סלע מן השלחני נותן ארבעים ותשעה פונדיונים, והיינו קלבון לפרוטרוט. והמקדיש שדה אחוזה פחות משתי שנים לפני היובל אין כאן גירוע, ואם בא לגאלה נותן חמשים שלימים, דגבי גירוע כתיב על פי השנים הנותרות ונגרע, ומיעוט שנים שנים. ועצה טובה קמשמע לן מתניתין שיהא אדם חס על נכסיו ולא [יקדיש] פחות משתי שנים, שלא יפסיד ארבעים ושמונה סלעים:",
+                "<b>ולא גואלין אחר היובל.</b> לאו אחר היובל סמוך ליובל קאמר, אלא האי אחר אפילו אחר עשרים או שלשים שנה קאי. והכי קאמר, הבא לגאול באמצע היובל וליתן סלע ופונדיון לשנים הבאים, והיה עומד בניסן שהוא אמצע שנה, לא יאמר חצי סלע וחצי פונדיון אני נותן משנה זו, אלא נותן סלע ופונדיון שלם. והיינו דקאמר אין גואלין פחות משנה, דכמה דלא נפקא לה כולה שתא לא מגרעא לה כלל ולא יהיב גאולת חצי שנה אלא גאולת שנה שלימה. ומה טעם, לפי שאין מחשבים חדשים עם ההקדש. הבא לגאול שדהו חמש שנים וחצי לפני היובל, אין מחשבין אותן ששה חדשים שיצאו משנה ששית, אלא נותן שש סלעים וששה פונדיונים, דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף על פי השנים הנותרות, שנים אתה מחשב ואי אתה מחשב חדשים, כלומר כל מה שנותר חשוב שנים, לעשות חודש הנותר שנה, ואי אתה מחשב החדשים שיצאו, לגרוע מן השקל ופונדיון בשבילם:",
+                "<b>אבל הקדש מחשב חדשים.</b> כלומר, אם ריוח של הקדש הוא שנחשוב אותה יציאת חצי שנה שיצאה, כגון דמקדשה בפלגא דארבעים ושמונה ליובל, דאי חשבת לההוא יציאה הוי ליה פחות משני שנים לפני היובל ולא מיפרקא בגירוע אלא בחמשים. ואי אמרת דאין מחשבים אותן חדשים שיצאו, הוה הכא שני שנים לפני היובל, ואיכא פסידא דהקדש דלא שקיל אלא שתי סלעים ושני פונדיונים, הכא ודאי מחשבין אותן כיציאה גמורה ואין כאן שתי שנים לפני היובל, ולא מיפרקא בגירוע אלא בחמשים שקל, דכתיב וחשב לו הכהן מכל מקום:",
+                "<b>בשעת היובל.</b> בזמן שהיובל נוהג. אבל בזמן שאין היובל נוהג פודה אותה בשווייה כשאר הקדשות:",
+                "<b>זרע חומר שעורים.</b> מקום שיכולים לזרוע בו כור שעורים כשזורעים במפולת יד ובזריעה בינונית, לא שיהיה הזרע מקובץ ביותר ולא מפוזר ומפורד הרבה:",
+                "<b>נקעים עמוקים וכו׳</b> והוא שיהיו מלאים מים שאין ראויין לזריעה. אבל אם אינן מלאים מים, הואיל וחזו למידי, אע״ג דאין נמדדין עמה מתחשבין באפי נפשייהו, ונפדין לפי חשבון חמשים סלעים לבית כור:",
+                "<b>פחות מכאן נמדדין עמה.</b> ואע״פ שהן מלאים מים ולא חזו לזריעה, הואיל ואין עמוקים עשרה. וכן סלעים הואיל ואין גבוהים עשרה על שם הקרקע הן נקראין ואינן חשובים בפני עצמן:",
+                "<b>אלא נותן את כולו כאחד.</b> דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף, עד שיהא כולו כסף כאחד:  "
+            ],
+            [
+                "<b>ואחד כל האדם.</b> פודה בית כור בחמשים שקל, בין שהוא שוה אלף שקלים בין שאינו שוה אלא חמשה שקלים:",
+                "<b>שהבעלים נותנים חומש.</b> כדכתיב (שם) ואם גאול יגאל את השדה המקדיש אותו וגו׳:"
+            ],
+            [
+                "<b>אינה יוצאה מידו ביובל.</b> להיות מתחלקת לכהנים כי היכי דאי. הוה פריק לה אינש אחרינא דהוה נפקא ביובל ומתחלקת לכהנים כדכתיב (שם) והיה השדה בצאתו ביובל קודש לה׳:",
+                "<b>גאלה בנו יוצאה לאביו ביובל.</b> ולא לכהנים. דכתיב (שם) ואם מכר את השדה לאיש אחר לא יגאל עוד. לאיש אחר, ולא לבן: ",
+                "<b>גאלה אחד מקרוביו</b> של מקדיש מיד הגזבר, ובא המקדיש וגאלה מיד קרובו, אינה יוצאה מיד המקדיש ביובל להתחלק לכהנים:",
+                "<b>גאלה כהן.</b> מיד גזבר:",
+                "<b>לא יאמר</b> הואיל ואם גאלה ישראל יוצאה לי ולחברי ביובל, עכשיו שהיא תחת ידי שגאלתיה אין לך כהן ראוי לה יותר ממני:  "
+            ],
+            [
+                "<b>ולא נגאלה.</b> לא גאלוה מיד ההקדש, לא הבעלים ולא אחר:",
+                "<b>הכהנים נכנסים לה.</b> כהנים של משמר שהיובל פוגע בו הן נכנסים לתוכה, והיא חלוטה בידם:",
+                "<b>ונותנים את דמיה להקדש.</b> דגמר קודש קודש ממקדיש בית, כתיב הכא בשדה אחוזה בצאתו ביובל קודש וכתיב במקדיש בית (שם) ואיש כי יקדיש את ביתו קודש, מה בית לא תצא מיד הקדש בלא דמים כדכתיב התם והעריכו הכהן, דבית לא נפקא לכהנים אלא נפדה בדמים, אף שדה אחוזה לא תצא מיד הקדש בלא דמים. הלכך כי פריק לה אחר, הוו דמים לבדק הכית הקדש, וכי מטי יובל נפקא בחנם לכהנים, ואם לא נגאלה יהבי כהנים דמי חמשים שקלים ושקלי לה:",
+                "<b>ר׳ שמעון אומר נכנסין אבל לא נותנין.</b> דגמר קודש קודש מכבשי עצרת, דכתיב בהו (ויקרא כ״ג:כ׳) קודש יהיו לה׳ לכהן, מה התם בחנם אף כאן בחנם. וניחא ליה דנילף שדה אחוזה מכבשי עצרת, דתרווייהו מעשרים וארבע מתנות כהונה, ולא נילף ממקדיש ביתו דאינו ניתן לכהנים לעולם. ורבי יהודה ניחא ליה דנילף שדה אחוזה ממקדיש ביתו, דתרווייהו קדשי בדק הבית, ולא נילף מכבשי עצרת שהם קדשי מזבח. והלכה כרבי יהודה:",
+                "<b>שדה רטושין.</b> שדה עזובה. כמו [הושע י׳] אם על בנים רוטשה:",
+                "<b>עד שיגאלנה אחר.</b> וכשתצא מידו ביובל יכנסו בה כהנים. וטעמא דרבי אליעזר, דכתיב והיה השדה בצאתו ביובל קודש, משמע כשתצא מיד הגואל כדין שאר אדם הקונה קרקע שיוצאה ביובל, בההוא קאמר קרא דתהוי לכהנים, אבל בצאתו מיד הקדש לא משמע, דאכתי לא אשמועינן קרא דהקדש פקע מכוחו ביובל:"
+            ],
+            [
+                "<b>הלוקח שדה מאביו, מת אביו ואח״כ הקדישה הרי היא כשדה אחוזה.</b> שהרי עד שלא הקדישה נפלה לו בירושה. הלכך אם בא לפדותה, פודה בית כור בחמשים שקל כשדה אחוזה, ואם לא גאלה הוא וגאלה אחר, יוצאה לכהנים ביובל:",
+                "<b>הרי היא כשדה מקנה.</b> דבתר שעה שהקדישה אזלינן. ואם בא לפדותה, פודה שדה בשוויה כדין שדה מקנה, ואם לא גאלה הוא וגאלה אחר, חוזרת לו ביובל. שהרי בשעה שהקדישה לא היה גופה שלו, דעתידה היתה לחזור לאביו ביובל כדין שאר מכירות, וכשאר מקדיש שדה מקנה הוא שהגואלה מיד הגזבר מחזירה ביובל לאשר לו אחוזת הארץ, דהיינו לאביו של זה, וזה יורש את כח אביו. ואין הלכה כר׳ מאיר:",
+                "<b>שדה מקנה.</b> שהקדישה וגאלה אחר, אינה יוצאה לכהנים ביובל, שאין אדם מקדיש דבר שאינו שלו, וקרקע לא היתה שלו אלא עד היובל:",
+                "<b>כהנים ולוים מקדישים לעולם.</b> ואפילו בשנת היובל עצמה. אבל ישראל שהקדיש שדהו בשנת היובל עצמה, אינה מקודשת:",
+                "<b>וגואלין לעולם.</b> מה שאין כן בישראל שאינו פודה לאחר היובל, כדכתיב (ויקרא כ״ז) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל כהן או לוי שהקדיש קרקע שירש מאבותיו הרי זה גואל לעולם, ואפילו עבר עליה היובל ולא נפדית גואלה לאחר היובל, כדכתיב (שם כ״ה) גאולת עולם תהיה ללוים:"
+            ]
+        ],
+        [
+            [
+                "<b>המקדיש.</b> בשעה שאינה יובל. בזמן שאין יובל נוהג:",
+                "<b>פתח אתה ראשון.</b> בכמה אתה רוצה לפדותה. ומפני ריוח של הקדש שואלים לו תחילה, שהבעלים מוסיפים חומש. ולהכי נקט בשעה שאין היובל נוהג, דבזמן שהיובל נוהג אין צריך לשואלו בכמה תפדנה, שהרי דמיה קצובים בית כור בחמשים שקל. ובזמן שאין יובל נוהג, כגון לאחר שגלו שבט ראובן וגד דבטלו יובלות דכתיב (שם) וקראתם דרור בארץ לכל יושביה, בזמן שכל יושביה עליה ולא בזמן שגלו מתוכה, שאז היא נפדית בשוויה:",
+                "<b>שהבעלים נותנים את החומש.</b> כל דמי שוייה ורביע יותר. וכן כל חומש האמור בתורה, שיהא הקרן וחומשו חמשה. ומפני שלשה דברים אומרים לבעלים פתח אתה ראשון, האחת שהבעלים מוסיפים את החומש, כדקתני במתניתין. והשני שמצות גאולה באדון, דכתיב (שם כ״ז) אם לא יגאל, אלמא מצות גאולה קודמת למכירה. והשלישי שהוא מוסיף ונותן בפדיונה יותר משאר בני אדם, דרוצה אדם בקב שלו:",
+                "<b>מפני רעתה.</b> שההוצאה שבה יתירה על השבח:",
+                "<b>איסר.</b> שמונה פרוטות:",
+                "<b>לא אמר זה אלא בכביצה.</b> כלומר לא כך היה מעשה, שלא אמר באיסר, אלא בביצה. ואמר לו הגזבר הגיעתך, הרי היא שלך בביצה. ופלוגתא דתנא קמא ורבי יוסי, דרבנן סברי אין פודין הקדש בפחות מארבע פרוטות, כדי שיהא בחומשו פרוטה. ורבי יוסי סבר, פודין הקדש בכל שהוא, ואע״פ שאין בחומשו שוה פרוטה. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>ממשכנים מנכסיו עד עשר וכו׳</b> והני מילי כשחזרו זה אחר זה, אבל חזרו כולן כאחד, משלשים ביניהן בשוה. כיצד, אמר הראשון הרי הוא שלי בעשר ואמר השני בעשרים ואמר השלישי בעשרים וארבע, וחזרו בהן השלישי והשני כאחד, נותנים אותו לראשון בעשר, וממשכנים מנכסי השני בשבע ומנכסי השלישי בשבע, ונמצא ההקדש גובה עשרים וארבע. וכן אם חזרו שלשתן כאחד ונמכר מהקדש בשלש, ממשכנים בנכסי כל אחד משלשתן שבעה סלעים. וכן על דרך זה לעולם:"
+            ],
+            [
+                "<b>אמר אחד הרי היא שלי בעשרים ואחת.</b> לאחר שאמרו הבעלים בעשרים:",
+                "<b>הבעלים נותנים.</b> בעל כרחן עשרים ושש. דלהאי לא יהבינן ליה, הואיל ואמרו הבעלים עשרים ועלה החשבון עם החומש בעשרים וחמש, ואי יהבינן ליה להאיך בעשרים ואחת נמצא הקדש מפסיד. ובעלים בעל כרחן יתנו אותו סלע שהוסיף זה על הקרן ועשרים וחמש דידהו, אבל על סלע שהוסיף זה לא יוסיפו חומש:",
+                "<b>אמר אחד בחמשה ועשרים הבעלים נותנים שלשים.</b> בעל כרחן. ובגמרא פריך אמאי כופין את הבעלים, בשלמא עד השתא חייבינן להו דהא לא מצינן למיתבא להנך, משום דקרן דידהו לא הוי כקרן וחומש דאמרו בעלים ברישא, הלכך על כרחך מהדרינן אבעלים, וכיון דמהדרינן עלייהו בעו למיתב קרנא כמה דשיימוה אחריני, וחומשא דידהו. אבל השתא דאמר אחד בחמשה ועשרים, ליתנו להאיך, דהא קרן דידהו הוי כקרן וחומש דאמור בעלים ברישא, ולימרו בעלים הרי בא אחר במקומינו שרוצה ליתן חמשה ועשרים סלעים כמותינו. ומתרץ, כגון דאמור בעלים ברישא פרוטה יותר על עשרים סלעים, דמטי חושבנא דקרן וחומש לחמשה ועשרים ופרוטה, ואי יהבינן ליה להאי, איכא פסידא להקדש. הלכך מהדרינן אבעלים בעל כרחייהו. והא דלא תנא ברישא הבעלים אומרים בעשרים ופרוטה, דבפרוטות לא דק תנא ולא חש למיתנינהו:",
+                "<b>אם רצו הבעלים ליתן שלשים ואחד ודינר.</b> כגון דמעיקרא כשפתחו הבעלים ראשון אמרו בעשרים ואחת סלעים, דהוי בין קרן וחומש עשרים ושש סלעים ודינר, שהסלע ארבעה דינרים, וחומש הוא רביעית הממון כדאמרן, ועלויו של זה הם חמש, הרי שלשים ואחד ודינר:",
+                "<b>הבעלים קודמין.</b> דאי הוה יהבינן ליה להאי הוה מפסיד הקדש דינר ממאי דאמור בעלים ברישא, הלכך מהדרינן אבעלים על כרחייהו:",
+                "<b>ואם לאו.</b> שלא פתחו הבעלים תחילה אלא בעשרים, וזה אומר חמשה ועשרים:",
+                "<b>אומרים לזה הגיעתך.</b> הרי הוא שלך, ולא מהדרינן אבעלים. משום דאמרי בעלים בא אחר במקומינו שנותן עשרים וחמשה כמותינו. והא דתנן במתניתין שאין הבעלים מוסיפין חומש אלא על מה שפתחו הם תחלה ולא על עלויו של זה, הני מילי היכא דלא שמו בני אדם את הקרקע כמו שאמר זה האחר, אבל אם שמוהו שלשה בני אדם כדבריו של זה, מוסיפין בעלים חומש בעלויו בעל כרחן. וכולה מתניתין לא איירי אלא בשדה אחוזה בזמן שאין היובל נוהג, כדתנן בריש פרקין:  "
+            ],
+            [
+                "<b>מחרים אדם מצאנו.</b> מקצת צאנו. אומר הרי הן חרם ונותנן לכהן:",
+                "<b>ואם החרים את כולן.</b> שלא שייר לעצמו כלום:",
+                "<b>אינן מוחרמין.</b> דאמר קרא (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ומשדה אחוזתו. מכל אשר לו, אלו מטלטלין, ולא כל מטלטלין. מאדם, אלו עבדיו ושפחותיו כנענים, ולא כולן. ומשדה אחוזתו, ולא כולה. ואין הלכה כר׳ אלעזר בן עזריה, אלא לכתחילה לא יחרים את כולן, אבל אם החרים, מוחרמים:",
+                "<b>להיות חס על נכסיו.</b> שלא יבזבזם להדיוט:"
+            ],
+            [
+                "<b>שאין אדם מחרים דבר שאינו שלו.</b> ובתו נהי דיכול למכרה בקטנותה, אינו יכול למכרה בנערותה:",
+                "<b>שהחרמים שלהם.</b> דכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה, וכיון דדידיה הוי, מה הנאה בכך אם היה מחרים, איהו גופיה זכי ביה ולא יהיב ליה לכהן אחר:",
+                "<b>נראין דברי ר׳ יהודה.</b> הכי קאמר, נראין דברי ר׳ יהודה לר׳ שמעון, דמודה לו ר׳ שמעון לר׳ יהודה וסובר כמותו בקרקעות, ולא דיבר ר׳ שמעון אלא במטלטלין, לפי שאין החרמים של לוים. ור׳ יהודה סבר, הוקשו מטלטלין לשדה אחוזה, דכתיב (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ובהמה ומשדה אחוזתו, מה שדה אחוזה אין הלוים מחרימים כדכתיב כי אחוזת עולם היא להם, אף מטלטלין אין לוים מחרימים. ור׳ שמעון לית ליה האי הקישא. ומדנחית רבי לפרושי מלתיה דר׳ שמעון במה מודה לרבי יהודה ובמה נחלק עליו, ש״מ דהלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חרמי כהנים.</b> חרמים שהחרימום כדי לתתם לכהנים:",
+                "<b>אין להם פדיון.</b> כדכתיב (שם) לא ימכר ולא יגאל. אבל חרמי בדק הבית יש להם פדיון, דאדעתא דהכי אחרמינהו, דהא אין ראוי לבדק הבית אלא מעות:",
+                "<b>וחכמים אומרים סתם חרמים לכהנים.</b> והלכה כחכמים. והמחרים מטלטלים בזמן הזה, וכן המחרים קרקעות בחוץ לארץ שדינם כמטלטלין לענין זה, נותנם לכהנים. והמקדיש לבדק הבית בזמן הזה שאין שם בית, פודה אותן לכתחילה בדבר מועט, ולא יפחות לכתחלה מארבעה זוזים או קרוב לזה, אבל לא בשוה פרוטה לבד או כיוצא בזה, משום דליכא פרסומי מלתא:",
+                "<b>שהוא חל על קדשי קדשים.</b> כדמפרש ואזיל, מחרים אדם את קדשיו כו׳:"
+            ],
+            [
+                "<b>אם נדר.</b> אם אמר הרי עלי עולה והפריש בהמה לנדרו ואח״כ החרימה, הואיל והוא חייב באחריותה אם מתה או נגנבה, נמצאת שלו היא ונותן כל דמיה לכהן ואת הבהמה יקריב לנדרו, דהא ודאי יש לה פדיון:",
+                "<b>ואם נדבה היא.</b> דאינו חייב באחריותה אם מתה, הא ודאי לא חייל בה חרם, דלאו דידיה היא אלא בכדי טובתה, וטובה שיש לו בה יתן לכהן. כיצד, שור זה עולה והחרימו, אומדים כמה אדם שאינו חייב בעולה רוצה ליתן אם ימצא עולה בזול כדי להקריב דורון לקונו, וכאותן דמים יתן זה, שזו היא טובת הנאה שיש לו בה. שהרי אם מתה או נגנבה אינו חייב באחריותה, ומשהפרישה יצא ידי חובתה, ומעתה אינו מאבד ואינו מפסיד אלא שלא הקריב דורון לקונו:",
+                "<b>שאינו רשאי.</b> שאינו חייב. תרגום נושה רשיא:",
+                "<b>כיצד פודין אותו.</b> דהבכור גופו אינו מוחרם, שהרי אינו שלו אלא לכהן. אלא אומדים כמה אדם רוצה ליתן לבעל הבית שיתן בכורו לבן בתו כהן או לבן אחותו, ואותה טובה דיהיב, יתן בעל הבית זה לכהן בשביל החרם. ודוקא נקט בן בתו או בן אחותו כהן, דאילו כהן גופו לא מצי למיתן טובת הנאה לבעל הבית כדי שיתן הבכור לו או לכהן אחר, דכיון דבכור חזי ליה מיחזי ככהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו תרומות בשכרו, ואשתכח דלא שקיל ליה בתורת תרומה אלא בתורת שכר:",
+                "<b>כתוב אחד אומר תקדיש.</b> גבי בכור כתיב (דברים ט״ו:י״ט) כל הבכור אשר יולד תקדיש:",
+                "<b>וכתוב אחר אומר אל תקדיש.</b> (ויקרא כ״ז:כ״ו) אך בכור אשר יבוכר לה׳ בבהמה לא יקדיש איש אותו:",
+                "<b>הקדש עילוי.</b> להעלותו בדמים שיתן טובת הנאתו כמה אדם רוצה ליתן בו להעלותו עולה שאינו חייב בה אלא כדי לעשות דורון לקונו:",
+                "<b>ואי אתה מקדישו הקדש מזבח.</b> שיהא שם [זבח] אחר חל עליו. ורבנן דנפקא להו הך דרשא לעיל מכל חרם קודש קדשים, אל תקדיש מיבעי להו ללאו, שאם מתפיסו לשם זבח אחר עובר בלאו, ותקדיש מבעי להו לומר שמצוה להקדישו ולומר זה קדוש לבכורה, ואע״ג דמאליו הוא קדוש. ור׳ ישמעאל לית ליה הך דרשא. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את שדהו בשעת היובל.</b> בשעה שהיובל נוהג. אבל בשנת היובל עצמה אינו רשאי למכור, ואם מכר, המכר בטל ומחזיר הדמים:",
+                "<b>אינו מותר לגאול.</b> ואפילו נתרצה לוקח, אין שומעים לו, דכתיב (שם כ״ה) במספר שנים אחר היובל תקנה, שתהא קנויה לו שתי שנים. ואם מהדר לה מקמי הכי, עובר בעשה. ומוכר נמי עובר בעשה אם גואלה קודם שתי שנים, דכתיב במספר שני תבואות ימכר לך. אבל לאחר שתי שנים אם רצה לפדותה פודה אותה בעל כרחו של לוקח ונותן לו לפי מה שמכרה, כדכתיב (שם) וחשב לו את שני ממכרו, שמחשב כמה שנים משמכרה עד היובל, ומחלק הדמים לפי השנים. כגון אם מכרה עשר שנים לפני היובל במנה, נמצא שמכר פירות כל שנה ושנה בעשירית מנה, שהרי סתם מכירה אינה אלא עד היובל, שהתה ביד הלוקח חמש שנים ואח״כ בא מוכר לגאלה, מנכה לו לוקח חצי מנה:",
+                "<b>אינה עולה ממנין.</b> שתי שנים. דהא שני תבואות כתיב, שתי שנים הראויין לתבואה תשהא ביד הלוקח. אבל היתה שנה הראויה לתבואה, ונרה היינו שחרשה ועשאה שדה ניר ולא זרעה, או הובירה שהניחה בור ואפילו ניר לא עשה בה, איהו דאפסיד אנפשיה, ועולה לו במנין שתי שנים:",
+                "<b>שלש תבואות לשתי שנים.</b> אותה תבואה העומדת בה בשעת קניה, ושתי תבואות בשתי שנים שתעמוד בידו. ור׳ אלעזר לא פליג אתנא קמא בהא אלא דברי הכל היא:"
+            ],
+            [
+                "<b>אינו מחשב.</b> המוכר כשבא לגאלה:",
+                "<b>אלא עם הראשון.</b> ואותו חשבון ינכה לו כל שנה ושנה שאכלה, והמותר ישלם לו:",
+                "<b>אשר מכר לו.</b> בגואל שדה ממכרו כתיב, והשיב את העודף לאיש אשר מכר לו:",
+                "<b>לאיש אשר בתוכה.</b> שהוא מוצא עתה בתוך השדה כשבא לפדותה. ומנלן דדרשינן לקולא גבי מוכר ולא דרשינן לחומרא, גמרינן גאולה גאולה מעבד עברי, בשדה אחוזה כתיב (ויקרא כ״ה:כ״ו) ומצא כדי גאולתו, ובעבד עברי כתיב (שם) גאולה תהיה לו, מה להלן להקל אף כאן להקל. והתם מנלן דלהקל, דתניא, נמכר במנה והשביח ועמד במאתים, מנין שאין מחשבים אלא במנה וכמו שהגיע מאותו מנה לכל שנה כך מנכה לו, תלמוד לומר מכסף מקנתו. ומנין שאם נמכר במאתים והכסיף ועמד על מנה שאין מחשבים אלא במנה, תלמוד לומר כפי שניו, כלומר כפי מה שהוא שוה באותה שעה:",
+                "<b>לא ימכור.</b> שדה רחוקה שיש לו, כדי שיגאל שדה זו שהיא בקרוב. וכן לא ימכור ברע כדי שיגאל שדה זו שהיא יפה. ולא ילוה מאחרים כדי שיגאל. ואינו גואל חצי השדה שמכר אלא או גואל כולה או לא כלום. וכל הני ילפינן מקרא דכתיב (שם) והשיגה ידו ומצא כדי גאולתו. והשיגה ידו מעצמו, ולא שילוה ויגאל. ומצא, משמע שימצא דבר שלא היה מצוי לו בשעה שמכר, פרט למוכר ברחוק כדי לגאול בקרוב, ברע כדי לגאול ביפה, שהיה מצוי לו בשעה שמכר. כדי גאולתו, [כדי גאולה] הוא גואל ואינו גואל לחצאים:",
+                "<b>ובהקדש מותר בכולן.</b> המקדיש שדהו מותר למכור שדה אחרת, או ללוות, כדי לגאלה, ואם אינו מספיק לגאול כולה יגאל חציה וכשתשיג ידו יגאל כולה:"
+            ],
+            [
+                "<b>הרי זה גאל מיד.</b> ואין דינו כדין שדה אחוזה שאינו גואל פחות משתי שנים:",
+                "<b>הרי זה כמין ריבית.</b> שכשמחזיר לו מעותיו בתוך שנה ואין זה מנכה לו כלום נמצא שנשתמש בביתו בשכר המתנת מעותיו:",
+                "<b>ואינה ריבית.</b> גמורה. דרבית לא מקריא אלא על ידי הלואה שודאי באה לידי רבית, שאינה נחלטת לעולם, ולא על ידי מכר שהרי אם לא יגאלנה ותחלוט לו אין כאן רבית:",
+                "<b>יגאל בנו.</b> בתוך שנה אם ירצה. אבל אחר שנה, נחלט ואינו נגאל עוד, כדכתיב ואם לא יגאל עד מלאת לו שנה תמימה וגו׳:",
+                "<b>משעה שמכר לו.</b> שאם מכרה ראובן לשמעון בניסן ושמעון ללוי באייר, כיון שהגיע ניסן הוא נחלט, ואין מונין למכר שני אלא לראשון, שנאמר עד מלאת לו, דמשמע לזה שהיתה שלו:",
+                "<b>להביא חודש העיבור.</b> שאם היתה שנה מעוברת אינה נחלטת עד י״ג חודש:",
+                "<b>שנה ועיבורה.</b> בין בשנה פשוטה בין בשנה מעוברת נותנים לו שנת לבנה שהיא שלש מאות וחמשים וארבע יום. וימים שיתרים שנת חמה על שנת לבנה אחד עשר יום שבעבורן אנו מעברים השנה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואחד הנותן במתנה.</b> אם רצה לגאול בתוך שנתו, יגאל, ואם לאו חלוט לו:",
+                "<b>היה נטמן.</b> לוקח, ביום שנים עשר חודש. כדי שלא ימצאהו מוכר ליתן את מעותיו ויהא נחלט לו:",
+                "<b>שיהא חולש.</b> שיהא מטיל מעותיו ללשכת הקדש שבעזרה:",
+                "<b>ויהא שובר את הדלת.</b> של בית שמכר. ונכנס. חולש, כמו חולש על גוים (ישעיה י״ד):"
+            ],
+            [
+                "<b>כל שהוא לפנים מן החומה.</b> כגון בתי הבדים שעושין בהן שמן ובתי מרחצאות ומגדלים ובורות שיחין ומערות. דכתיב אשר בעיר, לרבות כל שבתוך העיר. יכול שאני מרבה את השדות, תלמוד לומר הבית, פרט לשדות שאינן דומים כלל לבית:",
+                "<b>רמ״א אף השדות.</b> לאו שדות ממש קאמר ר״מ, דהא בית כתיב, ושדות לא דמו לבית. אלא קרקע של סלעים ומצולה שאינן ראויין לזריעה ועשויין לבנין הבית. מקום סלעים, ליטול משם אבנים לבנין. ומצולה, ליטול משם חול לבנין. ואין הלכה כר״מ:",
+                "<b>אינו כבתי ערי חומה.</b> להיות נחלט בסוף שנה:",
+                "<b>וכותל החיצון הוא חומתו.</b> ונידון כבתי ערי חומה. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שגגותיה חומתה.</b> שלא הקיפוה חומה אלא הקיפוה בתים ותכיפת הבתים זו לזו הן כחומה:",
+                "<b>אינה כבתי ערי חומה.</b> דחומה כתיב ולא שגגותיה חומתה:",
+                "<b>ושאינה מוקפת חומה מימות יהושע בן נון.</b> אבל המוקפת חומה מימות יהושע אע״פ שאין לה חומה עכשיו, נידון כבתי ערי חומה. דלוא חומה כתיב, מלא בוי״ו ואל״ף, דמשמע לו ומשמע לא, כלומר אין לו עכשיו והיה לו חומה קודם לכן הוי נמי בית חלוט בה:",
+                "<b>שלש חצרות.</b> שבכל אחת ואחת שני בתים, מקרי עיר:",
+                "<b>כגון קצרה.</b> שם עיר קטנה שהיתה מחוץ לצפורי:",
+                "<b>וחקרא שבגוש חלב וכו׳</b> כל הנך דחשיב במתניתין, ידועים שהיו מוקפות מימות יהושע בן נון. וירושלים דקחשיב במתניתין, קיי״ל דאין בית חלוט בירושלים, הלכך איכא למ״ד בגמרא דתרתי ירושלים הוו ואין זו ירושלים הקדושה שאין הבית חלוט בה, אלא ירושלים אחרת שהיתה בא״י וגם היא מוקפת חומה מימות יהושע, והיה הבית חלוט בה כשאר בתי ערי חומה:"
+            ],
+            [
+                "<b>בתי החצרים.</b> שאין להם לעיירות חומה:",
+                "<b>כח יפה.</b> כדמפרש:",
+                "<b>ונגאלים מיד.</b> שאין צריך לשהותו שתי שנים ביד הלוקח כשדות. דכתיב בהו גאולה תהיה לו, דמשמע מיד יגאלנו אם ירצה והיינו כבתים של ערי חומה:",
+                "<b>ובגרעון כסף.</b> שמנכה לו הלוקח לפי שנים ששהו בידו, כשדות. דבבתי החצרים כתיב על שדה הארץ יחשב, שיוצאים בגרעון כסף כשדות:",
+                "<b>שתי חצרות של שני שני בתים.</b> עיר שאין בה אלא שתי חצרות אע״פ שהיא מוקפת חומה מימות יהושע, נחשבין כבתי החצרים:"
+            ],
+            [
+                "<b>ישראל שירש.</b> בתי ערי חומה מאבי אמו לוי:",
+                "<b>אינו גואל כסדר הזה.</b> בגמרא אמרו, תני אינו גואל אלא כסדר הזה. והכי קאמר, אינו גואל כלוים דכתיב בהו גאולת עולם תהיה ללוים, אלא כסדר הזה האמור בישראל שתהא נחלטת בסוף שנה:",
+                "<b>וכן לוי שירש את אבי אמו ישראל.</b> אף הוא אינו גואל כלוי, אלא כסדר הזה האמור בישראל. דלעולם אינו גואל כלוי, עד שיהא לוי ובערי הלוים. דתרי קראי כתיבי, כתיב (ויקרא כ״ה ט) כי בתי ערי הלוים היא אחוזתם, דמשמע דבערי הלוים תלה רחמנא, לאפוקי בן לוי שירש אבי אמו ישראל, וכתיב (שם) ואשר יגאל מן הלוים, דמשמע למקצת לוים נתתי רשות לגאול ולא כולם, לאפוקי בן לוי הבא מן הממזרת ומן הנתינה שאינו גואל לעולם, וכל שכן ישראל שירש את אבי אמו לוי, דישראל גמור הוא, שאינו גואל לעולם:",
+                "<b>אין הדברים אמורים.</b> אין הדברים הללו דגאולת עולם אמורים, אלא בערי הלוים. אבל עד שיהא לוי לא בעינן. והלכה כחכמים:",
+                "<b>מגרש.</b> מקום פנוי מכלום, אין בו בית ולא זורעים אותו אלא נוי הוא לעיר:",
+                "<b>אין עושין שדה מגרש וכו׳</b> דכתיב (שם) ושדה מגרש עריהם לא ימכר, מאי לא ימכר, אילימא לא ימכר כלל, הא מדכתיב גאולת עולם תהיה ללוים, מכלל דמזדבן, אלא מאי לא ימכר, לא ישתנה:",
+                "<b>כדי שלא יחריבו.</b> את ישוב הארץ:",
+                "<b>מוכרים לעולם.</b> ולא כישראל שאינו יכול למכור פחות משתי שנים קודם היובל דכתיב בהו (שם) במספר שני תבואות ימכר לך, אבל אלו מוכרים אפילו סמוך ליובל:",
+                "<b>וגואלים לעולם.</b> אם בתי ערי חומה מכרו אינן נחלטים בסוף שנה כבתי ערי חומה של ישראל, ואם שדות מכרו, אין צריכין לעמוד ביד הלוקח שתי שנים אלא גואלים מיד אם ירצו:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..162336b5699d2ac052e7ed4db230899669bfeb7a
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/merged.json	
@@ -0,0 +1,406 @@
+{
+    "title": "Bartenura on Mishnah Arakhin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Arakhin",
+    "text": [
+        [
+            [
+                "<b>הכל מעריכין.</b> הכל לאתויי בן שלש עשרה שנה ויום אחד ולא הביא שתי שערות, שהוא מעריך. והוא מופלא הסמוך לאיש. ומופלא אקרי ליה לפי שבודקים אותו אם יודע להפלות ולפרש לשם מי נדר ולשם מי הקדיש. אע״ג דאיש כי יפליא כתיב (ויקרא כ״ז), כשהוא סמוך לפרקו קרוי איש לענין זה. והכל דקאי נמי על נערכים, לאתויי מנוול ומוכה שחין, שאין שוין דמים. דסלקא דעתך אמינא נדר בערכך כתיב (שם), כל שישנו בדמים ישנו בערכין, וכל שאינו בדמים אינו בערכין, קמשמע לן. והכל דקאי על נודרים, משום נידרים נקט ליה. ונידרים גופיה אצטריך, לאתויי פחות מבן חודש שהוא נידר אע״פ שאינו נערך:",
+                "<b>מעריכין.</b> אם אמר על אחד, ערך פלוני עלי, נותן ערך אותו פלוני כפי שניו כמו שקצוב בפרשת ערכין, שהערך נותן לפי שנים של נערכין:",
+                "<b>ונערכין.</b> אם אמר אחר עליו ערך פלוני זה עלי, או אמר הוא עצמו ערכי עלי:",
+                "<b>נודרים.</b> אמר דמי פלוני עלי, צריך שיתן כמו שהוא יפה לימכר בשוק:",
+                "<b>ונידרין.</b> אמר אחר עליו דמי פלוני עלי, או אמר הוא עצמו דמי עלי:",
+                "<b>כהנים ולוים.</b> כהנים אצטריכא ליה לאשמעינן דנערכין, דסלקא דעתך אמינא הואיל וכתיב (שם) והעמידו לפני הכהן והעריך אותו הכהן, ישראל לפני כהן ולא כהן לפני כהן, הלכך כהן ליתיה בערכין, דאי עני הוא לא קרינא ביה והעמידו לפני הכהן, קמשמע לן דכהנים איתנהו בתורת ערכין. ואיידי דתנן כהנים, תנן לויים וישראלים:",
+                "<b>נשים ועבדים.</b> והאשה משלמת כשתתאלמן או תתגרש, והעבד כשישתחרר:",
+                "<b>טומטום ואנדרוגינוס נודרים ונידרים.</b> שהרי יש להם דמים:",
+                "<b>ומעריכין.</b> את אחרים, אם אמרו ערך פלוני עלי, נותנים ערך אותו פלוני:",
+                "<b>אבל לא נערכין.</b> אם אמר ערכי עלי, או אמר אחר עליהם ערך פלוני עלי, לא אמר כלום. דזכר ונקבה אמורים בפרשת ערכין, עד שיהיה זכר ודאי או נקבה ודאית:",
+                "<b>פחות מבן חודש נידר.</b> אם אמר דמיו עלי. שהרי שוה דמים כל שהן:",
+                "<b>אבל, לא נערך.</b> שלא נאמר ערך בפרשה אלא מבן חודש ומעלה:"
+            ],
+            [
+                "<b>הנכרי ר׳ מאיר אומר נערך.</b> תרי קראי כתיבי בפרשת ערכין, חד ריבוי וחד מיעוט. בני ישראל, מיעט את הנכרים. איש כי יפליא, ריבה כל איש ואפילו נכרי במשמע. ר׳ מאיר סבר, נכרי נערך ולא מעריך, שכן מצינו שריבה הכתוב בנערכים יותר מבמעריכים, שהרי חרש שוטה וקטן נערכין, אבל לא מעריכין, הלכך שדי מיעוטא למעריך וריבויא לנערך:",
+                "<b>ר׳ יהודה אומר נכרי מעריך ולא נערך.</b> שכן מצינו טומטום ואנדרוגינוס מעריכים, ולא נערכים. והלכה כרבי יהודה. הלכך נכרי שאמר ערך ישראל פלוני עלי, חייב ליתן כפי שניו הערך הקצוב בפרשה. וישראל שאמר ערך נכרי פלוני עלי, או נכרי שאמר ערכי עלי, לא אמר כלום:"
+            ],
+            [
+                "<b>הגוסס.</b> לא נידר, דלאו בר דמים הוא, דלמיתה הוא עומד:",
+                "<b>ולא נערך.</b> דכתיב והעמידו והעריכו, והאי לאו בר העמדה והערכה הוא:",
+                "<b>והיוצא ליהרג.</b> שנגמר דינו בבית דין של ישראל. אבל יוצא ליהרג על פי המלכות, לא שנא מלכות ישראל, ולא שנא מלכות של נכרים, דברי הכל מעריך ונערך:",
+                "<b>לא נידר.</b> דלאו בר דמים הוא:",
+                "<b>ולא נערך.</b> דכתיב (ויקרא כ״ז:כ״ט) כל חרם אשר יחרם מן האדם לא יפדה. ור׳ חנינא בן עקביא דאמר נערך, מוקי להאי קרא דכל חרם אשר יחרם לדרשא אחריתי:",
+                "<b>ר׳ יוסי אומר כו׳</b> ר׳ יוסי ותנא קמא לא פליגי בנודר ומעריך ומקדיש. כי פליגי באם הזיק. תנא קמא סבר, אם הזיק פטור מן התשלומים. ואע״פ שהמזיק חייב בתשלומין מן התורה, מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, אלא כמלוה על פה, ומלוה על פה אינו גובה מן היורשים. ורבי יוסי סבר, מלוה הכתובה בתורה, כמלוה הכתובה בשטר דמיא וגובה מן היורשים. והלכה כתנא קמא. אבל לאחר שתקנו דמלוה על פה גובה מן היורשים, בית דין גובין מממונו ומשלמים מה שהזיק:"
+            ],
+            [
+                "<b>אין ממתינין לה עד שתלד.</b> דמהו דתימא ולדות ממונא דבעל הן כדכתיב (שמות כ״א:כ״ב) כאשר ישית עליו בעל האשה, ולא נפסדינהו מיניה קמשמע לן דכתיב (דברים כ״ב:כ״ב) ומתו גם שניהם, גם לרבות את הולד:",
+                "<b>ישבה על המשבר.</b> מקום מושב האשה היולדת קרוי משבר:",
+                "<b>ממתינין לה עד שתלד.</b> דכיון דנעקר לצאת, גופא אחרינא הוא ואינו כגוף אמו:",
+                "<b>נהנין בשערה.</b> לאו שערה ממש קאמר, אלא פאה שהיתה לה משער אשה אחרת קשורה לשערה. ודוקא כשאמרה תנו אותה לבתי או לפלונית, דכיון דאמרה תנו גליא דעתה דלא ניחא לה דתהוי כגופה לאתסורי, וכנטולה מחיים דמיא. אבל בענין אחר אסור, שנויי המת אסורים בהנאה:",
+                "<b>בהמה שנהרגה אסורה בהנאה.</b> אפילו שערה:"
+            ]
+        ],
+        [
+            [
+                "<b>אין בערכין פחות מסלע.</b> אפילו עני שהעריך ואין ידו משגת אינו נדון בפחות מסלע, דכתיב (ויקרא כ״ז:כ״ה) וכל ערכך יהיה בשקל הקודש, כל ערכין שאתה מעריך לא יהיו פחותים משקל:",
+                "<b>ולא יותר על חמשים.</b> דזהו גדול שבערכים דכתיבי בפרשה:",
+                "<b>נתן סלע והעשיר.</b> בן עשרים שערכו חמשים והיה עני ונתן סלע בערכו, דעני נידון בהשגת ידו, והעשיר, פטור:",
+                "<b>פחות מסלע.</b> נתן פחות מסלע:",
+                "<b>והעשיר.</b> נותן חמשים. דבנתינה קמייתא לא יצא ידי ערכו ועדיין ערכו עליו:",
+                "<b>היו בידיו חמש סלעים.</b> עני בן עשרים שהעריך עצמו, והיו לו חמש סלעים:",
+                "<b>ר׳ מאיר אומר אינו נותן אלא אחת.</b> דסבר ר׳ מאיר או נותן כל החמשים שעליו או אינו נותן אלא שקל:",
+                "<b>וחכמים אומרים נותן כל מה שבידו.</b> דקרא דכתיב וכל ערכך יהיה בשקל, לפחות שבערכין הוא דאתא, שאפילו עני שבעניים לא יתן פחות. ומיהו היכא דאית ליה טפי יהיב, דכתיב (שם) על פי אשר תשיג. והלכה כחכמים:",
+                "<b>אין פתח בטועה פחות משבעה.</b> איידי דאיירי באין בערכין פחות ולא יותר, תנא נמי לכל הנך דאית בהו אין פחות ולא יותר:",
+                "<b>פתח.</b> תחלת נדות. שדין נדה דאורייתא הוא, אם התחילה וראתה היום, מונה ששה והוא. ראתה שנים, מונה חמשה והם. ראתה שלשה מונה ארבעה והם. [ואפילו] ראתה כל שבעה ופסקה לערב, טובלת ומשמשת. ומיום שביעי ואילך הויין ימי זיבה אחד עשר יום, שאם ראתה בהן יום אחד או שנים שומרת יום כנגד יום וטובלת. ואם ראתה בהן שלשה רצופים, הויא זבה גדולה שטעונה שבעה נקיים וקרבן. ואם משכו ימי זיבה חודש או שנה, אינה חוזרת לתחלת נדות עד שתשב שבעה נקיים. וכשישבה שבעה נקיים וראתה, הויא תחלת נדה ומונה ששה והוא, וחוזרת לענינה ככל המפורש. ואם לא ראתה באותן אחד עשר יום שלשה רצופים, אינה זבה. וכשתראה אחריהן, בין שהיא רואה סמוך בין שהרחיקה ראייתה הוי תחלת נדה. ואפילו תראה שלשה רצופים, אינה מונה אלא ארבעה והם, שאין ימי זוב אלא אותן אחד עשר יום שבין סוף נדות זה לתחלת נדות הבא:",
+                "<b>אין פתח בטועה פחות משבעה.</b> טועה [שראתה] היום ואינה יודעת אם בימי נדותה עומדת, או באותן אחד עשר יום של ימי זוב, אינה חוזרת לפתח נדותה בפחות משבעה נקיים ולא יותר על שבעה עשר נקיים. כיצד, טועה שאמרה יום אחד טמא ראיתי היום, ואינה יודעת אם בימי נדות היא וצריכה למנות ששה והוא, אם באותן אחד עשר יום של ימי זיבה ואינה צריכה לשמור, אלא יום כנגד יום, פתחה שבעה עשר, שאם לא תראה עד לאחר שבעה עשר יום לבד מיום זה, חוזרת לפתח נדותה. דאם יום זה שראתה תחלת ימי זיבה הוא, כיון שכלו אחד עשר שלמו ימי זיבה והרחיקה ראייתה שלא ראתה עד לאחר שבעה עשר ותחלת נדה היא. ואפילו אם תאמר שיום זה תחלת נדה הוא, אעפ״כ יצתה מימי הזוב לסוף יום שבעה עשר לבד מיום זה. אבל אם תראה יום שבעה עשר לא יצאה מן הספק אם יום נדה הוא או יום זיבה הוא, דיש לומר שמא יום זה שראתה תחלת ימי נדה הוה, ויום שבעה עשר שראתה בו, סוף אחד עשר שבין נדה לנדה הוא, או שמא יום ראשון מימי הזוב הוא, וכשכלו אחד עשר יצתה מימי הזוב, ויום שבעה עשר שראתה בו תחלת נדה היא. וכל שכן אם תראה קודם יום שבעה עשר, שלא יצאה מן הספק. וכל זמן שתהא בספיקה זו, מקולקלת היא, שלעולם נחמיר עליה מספק. שכשתראה יום אחד, נאמר תחלת נדה היא וצריכה ששה והוא. וכשתראה שלשה רצופים, נאמר ימי זוב הן וצריכה שבעה נקיים וקרבן. אבל לאחר שבעה עשר אין להחמיר, דודאי תחלת נדה היא, ואפילו תראה שלשה ימים רצופים תמנה ארבעה והם וטובלת וטהורה:",
+                "<b>אין בנגעים פחות משבוע אחד.</b> להסגר. דיש בנגעי אדם שנבררים לשבוע אחד אם לטהר אם לחלוט:",
+                "<b>ולא יותר על שלשה שבועות.</b> נגעי בתים. דתניא בתורת כהנים, מנין שאם עמד בעיניו בשבוע ראשון ובשבוע שני שחולץ וקוצה וטח ונותן לו שבוע שלישי, תלמוד לומר (ויקרא י״ד:מ״ח) ובא הכהן ואם בא יבא כו׳:  "
+            ],
+            [
+                "<b>אין פוחתים מארבעה חדשים מעוברות.</b> של שלשה יום לשנה. דלא עבדינן טפי משמונה חסרים. אבל שמונה חסרים עבדינן:",
+                "<b>ולא נראה יותר על שמונה.</b> כלומר, ולא נראה לחכמים לעבר בשנה יותר על שמונה חדשים. שחדשה של לבנה כ״ט יום וחצי, ושתי ידות שעה, ושבעים ושלש חלקים, הרי לשני חדשים נ״ט ימים, חודש אחד מעשרים ותשעה, וחודש אחד משלשים יום. חודש של עשרים ותשעה הוא חסר, וחודש של שלשים קרוי מלא או מעובר. ובדין היה שיהיו כל חדשי השנה אחד מלא ואחד חסר, אלא מפני יתירות השתי ידות שעה ושבעים ושלש חלקים שיש בכל חודש וחודש, צריכים פעמים לעשות שמונה חדשים מחדשי השנה מלאים וארבעה חסרים, פעמים שמונה חסרים וארבעה מלאים:",
+                "<b>אין פחות משנים.</b> ליום שני לאפייתן:",
+                "<b>ולא יותר על שלשה.</b> ויום שלישי לאפייתן נאכלין, ותו לא. כיצד, חל יום טוב של עצרת באחד בשבת, נאפות בערב שבת, שאין אפייתן דוחה לא שבת ולא יום טוב, ונאכלות ביום טוב לאחר תנופתן, דהיינו ליום שלישי. וכשחל עצרת בשאר ימי שבוע, נאפות בערב יום טוב ונאכלות ביו״ט שהוא שני לאפייתן:",
+                "<b>לחם הפנים נאכל אין פחות מתשעה.</b> שהוא נאפה בערב שבת ונאכל לשבת אחרת שהוא יום תשיעי לאפייתו. חלו שני ימים טובים של ראש השנה להיות בחמישי בשבת וששי בשבת, אופין לחם הפנים ברביעי בשבת, ומסדרים אותו על השלחן. בשבת, ונאכל לשבת שניה שהוא יום אחד עשר לאפייתו:",
+                "<b>ולא יתר על שנים עשר.</b> כיצד, נולד בין השמשות של ערב שבת, אינו נמול בשבת, דשמא תשיעי הוא. דבין השמשות ספק יום ספק לילה, ואם יום הוא נמצא שבת יום תשיעי, ומילה שלא בזמנה אינה דוחה לא את השבת ולא את יום טוב. ואם חלו שני ימים טובים של ראש השנה אחר אותה שבת, אינו נמול עד יום שלישי שהוא שנים עשר ללידתו:"
+            ],
+            [
+                "<b>אין פוחתין מעשרים ואחת תקיעות במקדש.</b> במסכת סוכה פרק החליל (סוכה דף נ״ג) הן מפורשים. והא דתנן ולא מוסיפין על ארבעים ושמונה, לאו דוקא, דזמנין דמוסיפין עד שבעה וחמשים תקיעות כשחל ערב פסח להיות בשבת, ומשום דלא שכיח כולי האי לא חשיב ליה:",
+                "<b>אין פוחתים משני נבלים.</b> לשני לוים:",
+                "<b>ולא מוסיפים על ששה.</b> לא אתפרש טעמא:",
+                "<b>חלילין.</b> מין כלי זמר שקולו נשמע למרחוק. צלמילי״ש בלע״ז, ובערבי מזמאר״י:",
+                "<b>ולא מוסיפין על שנים עשר.</b> כנגד שנים עשר יום בשנה שהחליל מכה בהן לפני המזבח. ולשון מכה נופל בחליל, לפי שהוא עשוי נקבים ומכה באצבעו על הנקבים להנעים הקול:",
+                "<b>בשחיטת הפסח.</b> בארבעה עשר בניסן שהיו קורין ההלל בעזרה בשעת שחיטה, כדאמר בפרק תמיד נשחט (פסחים דף ס״ד):",
+                "<b>אבוב.</b> הקנה הדק שבראש החליל. ובגמרא מוכח דחליל גופיה קרוי אבוב:",
+                "<b>שקולו ערב כשהוא של קנה, יותר משל נחושת.</b> ודוקא חליל שמכה לפני המזבח על הקרבן הוא שדוחה את השבת וכל שכן יום טוב. אבל חליל של בית השואבה לא היה דוחה לא את השבת ולא את יו״ט, כדמוכח בסוכה פרק החליל:",
+                "<b>לא היה מחליק אלא באבוב יחידי.</b> כשהיה מגיע לסיים הנעימה היה אחד מן החלילים מאריך לאחר שסיימו האחרים, שזהו, חילוק יפה יותר משאילו, יסיימו שניהם כאחד. וחילוק, היינו סיום השמעת קול הנעימה. ובשעת ההקרבה היה שיר זה, והיו הלוים משוררים בפה את ההלל באותן שנים עשר ימים, והחלילים היו מחללים. אבל בשאר ימים היו מהללים י בצלצל וכנורות. והשיר היה השיר שהיו הלוים אומרים בבית המקדש בראשון היו אומרים לה׳ הארץ ומלואה וכל המזמור, בשני גדול ה׳ ומהלל מאד וגו׳, וכן כולם:"
+            ],
+            [
+                "<b>ועבדי כהנים היו.</b> אותן המכים בחליל. דסבירא ליה לר׳ מאיר אין מעלים מן הדוכן ליוחסים ולא למעשרות, הלכך לא אכפת לן אם היו עבדים:",
+                "<b>בית הפגרים ובית צפריא.</b> שם משפחות מיוחסות:",
+                "<b>ומאמאום.</b> שם מקום:",
+                "<b>משיאין לכהונה.</b> כהנים היו נושאים את בנותיהן, שמשפחות מיוחסות שבישראל היו. ור׳ יוסי סבר דמעלין מן הדוכן ליוחסים, הלכך אי לאו דמיוחסין היו לא הניחום לנגן על הדוכן:",
+                "<b>רבי חנניא בן אנטיגנוס אומר לוים היו.</b> רבי חנניא בן אנטיגנוס סבר מעלין מן הדוכן למעשרות, הלכך לוים היו. ולא פליגי אלא במנגנים בכלי זמר, אבל בשיר שבפה כולי עלמא מודו דאין אומרים שיר בפה על הקרבן אלא לוים, דכתיב גבי לוים (דברים י״ח) ושרת בשם ה׳ אלהיו, איזהו שירות שהוא בשם ה׳, הוי אומר זה השיר. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>אין פוחתין מששה טלאים המבוקרים.</b> האי תנא סבר דכבשים של תמידין טעונים ביקור ממום ארבעה ימים קודם שחיטתן, דומיא דפסח מצרים שהיה מקחו מבעשור ושחיטתו בארבעה עשר, דיליף מועדו האמור בתמידים (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, ממועדו האמור בפסח (שם ט׳) את הפסח במועדו. הלכך, קודם יום חינוך ארבעה ימים מבקרין שמונה טלאים ונותנין בלשכת הטלאים, וביום חינוך נוטלים שנים לתמידין ונשארו שם ששה מבוקרים, ולאחר כן קודם הלילה מבקרים שנים ונותנים שם. ומשום דהנך ליתנהו אכתי בשעת נטילת השנים, לא חשיב להו. וכן לעולם נוטלין שנים ונותנים שנים. ואלו השנים שנותנים נוטלים אותם לחמישי של יום נתינתן:",
+                "<b>כדי לשבת ולשני ימים טובים של ראש השנה.</b> סימנא בעלמא נקט, דכי היכי דאי מקלעי שבת ושני ימים טובים של ראש השנה בהדי הדדי היה צריך להקדים ולבקר ההוא דשלישי בשבת מערב שבת, דהא לא מצי קודם היום לילך ולבקש טלה ולבקר, והויא לקיחה ארבעה ימים קודם שחיטה, הכי נמי לעולם בעינן ארבעה ימים קודם שחיטה:",
+                "<b>ומוסיפין עד לעולם.</b> אם רצו להוסיף טלאים מבוקרים בלשכת הטלאים, מוסיפים כמו שירצו:",
+                "<b>משתי חצוצרות.</b> כשתוקעין בחצוצרות אין פוחתים משתים:",
+                "<b>ומוסיפין עד לעולם.</b> בגמרא מפרש עד מאה ועשרים. שנאמר (דברי הימים-ב ה׳) ועמהם הכהנים למאה ועשרים מחצרים בחצוצרות:",
+                "<b>והצלצל לבד.</b> צלצל אחד היה שם ולא יותר. דאמר קרא (שם א ט״ז) ואסף במצלתים להשמיע. ואע״ג דמצלתים כתיב לשון רבים, מפני שהן שתי חתיכות רחבות של מתכת שמכין זו על זו, ומיהו חדא עבידתא עביד, שאין אחד מהם מועיל בלא חברו, וחד גברא עביד בהו:"
+            ],
+            [
+                "<b>אין פוחתין משנים עשר לוים.</b> תשעה לתשעה כנורות, ושנים לשתי נבלים, ואחד לצלצל:",
+                "<b>דוכן.</b> כמין אצטבא שהלוים עומדים עליה:",
+                "<b>אין קטן נכנס.</b> אין לוי קטן נכנס לעזרה לשום עבודה, כגון לכבד את העזרה ולהגיף את הדלתות:",
+                "<b>אלא בשעה שהלוים עומדים.</b> על הדוכן בשיר אז נכנסים לוים קטנים לשורר עמהם:",
+                "<b>ולא היו.</b> אותם קטנים אומרים בנבל וכנור, אלא בפה:",
+                "<b>כדי ליתן תבל.</b> ליתן תבלין בנעימת הלוים. לפי שקול הקטנים דק וצלול ומתבל את קול הגדולים:",
+                "<b>לא עולין.</b> אותן קטנים למנין שנים עשר לוים הצריכים לדוכן:",
+                "<b>ואין עולין.</b> על האצטבא המוכנת לדוכן. אלא בארץ היו עומדים:",
+                "<b>וצוערי הלוים היו נקראים.</b> שהיו מצערים את הלוים הגדולים, שאין יכולים לבסם ולהנעים קולם כמותם:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בערכין להקל ולהחמיר וכו׳</b> כולהו מפרש להו ואזיל לקמן בפרקין:",
+                "<b>את הנאה שבישראל.</b> אפילו שוה מאה מנה אינו נותן אלא חמשים סלע, והיינו להקל. ולהחמיר, שהמעריך את הכעור שבישראל אפילו אין שוה אלא חמש סלעים. נותן חמשים סלעים אם הנערך מבן עשרים ועד בן ששים:"
+            ],
+            [
+                "<b>בחולת המחוז.</b> סביבות העיר. שאינה משבחת כל כך מפני מדרס הרגלים:",
+                "<b>חולות.</b> סביבות. כמו מחול הכרך [כלאים פ״ד]:",
+                "<b>מחוז.</b> עיר. פירוש אחר מחוז, שם מקום שלא היו שדותיהן חשובים:",
+                "<b>בפרדסות.</b> מקום שיש בו הרבה אילנות נטועים:",
+                "<b>סבסטי.</b> שם מקום. והאילנות שם מעולים מאד:",
+                "<b>נותן.</b> מי שפודה אותן מן ההקדש בין בעלים בין איש אחר:",
+                "<b>בית זרע חומר שעורים בחמשים שקל כסף.</b> אם תחלת היובל היא. ואם לאו, מגרע משנים שעברו סלע ופונדיון לשנה. בית זרע חומר שעורים, מקום ראוי לזריעת כור, דהיינו שלשים סאה של שעורים. והוא גדול ממקום זריעת כור של חטין. והמקדיש שדה אחוזה מלאה אילנות, כשהוא פודן פודה האילנות בשווין, וחוזר ופודה את הקרקע בית זרע חומר שעורים בחמשים שקל כסף:",
+                "<b>ובשדה מקנה נותן את שויו.</b> דבשדה מקנה כתיב (ויקרא כ״ז) וחשב לו הכהן את מכסת הערכך, ואין מכסת אלא מנין דמים, דהיינו כפי מה שהוא שוה, וכן הוא אומר (במדבר ל״א) והרמות מכס:",
+                "<b>אחד שדה אחוזה ואחד שדה מקנה.</b> שהרי נאמר בשדה אחוזה וחשב, ונאמר בשדה מקנה וחשב, מה בשדה אחוזה דבר קצוב, אף שדה המקנה דבר קצוב, דהיינו זרע חומר שעורים בחמשים שקל כסף:",
+                "<b>ובשדה מקנה אינו נותן חומש.</b> דבשדה מקנה כתיב מכסת הערכך, הקישו הכתוב לערכין, מה ערכין אין מוסיף חומש אף שדה מקנה אין מוסיף חומש. ואין הלכה כר׳ אליעזר:  "
+            ],
+            [
+                "<b>המית בן חורין נותן את שוויו.</b> דכתיב (שמות כ״א:ל׳) אם כופר יושת עליו ונתן פדיון נפשו, דמי ניזק:",
+                "<b>חבל בזה ובזה.</b> בין בעבד בין בבן חורין, ולא המיתו. משלם נזק שלם:"
+            ],
+            [
+                "<b>פגם.</b> שמין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לו קורת רוח הימנו:",
+                "<b>לפי המבייש והמתבייש.</b> אדם נקלה שבייש, בשתו מרובה. והמתבייש, לפי חשיבותו בשתו:"
+            ],
+            [
+                "<b>נמצא האומר בפיו יתר מן העושה מעשה.</b> שהאומר לא מצאתי בתולים נותן מאה, והאונס דמוציא בתולים על ידי מעשה נותן חמשים:",
+                "<b>גזר דין.</b> שלא ליכנס לארץ:",
+                "<b>זה עשר פעמים.</b> גבי מרגלים כתיב, דמשמע על זה נתחתם גזר דין:"
+            ]
+        ],
+        [
+            [
+                "<b>השג יד בנודר.</b> תורת דין השגת יד, שעני נדון בערכין כפי השג ידו, בתר נודר אזלינן, ולא בתר נידר, כדמפרש לקמן:",
+                "<b>והשנים בנידר.</b> ילד שהעריך ערך זקן, נותן ערך זקן, דלא אזלינן בתר שנים דנודר. ותנא דקרי למעריך נודר, לישנא דקרא נקט, דכתיב (ויקרא כ״ז:ח׳) על פי אשר תשיג יד הנודר יעריכנו הכהן. ואיידי דאמר השג יד בנודר אמר נמי השנים בנידר:",
+                "<b>והערכים בנערך.</b> קצב הערך דזכר ונקבה, בתר נערך אזיל, ולא בתר מעריך, כדמפרש לקמן דאיש שאמר ערך אשה פלונית עלי נותן ערך אשה:",
+                "<b>והערך בזמן הערך.</b> כדמפרש לקמן, שאם העריך עצמו כשהיה פחות מבן עשרים דהוי ערך קטן, וקודם נתינתו היה בן עשרים, אינו נותן אלא כשעה שהעריך:"
+            ],
+            [
+                "<b>אומר אני אף בערכין כן.</b> אילו מתרמי אף בערכין דומיא דקרבנות, הוי כקרבנות. דהא דאמרת דערכין אינן כקרבנות. משום דלא דמו אהדדי, דמפני מה עני שהעריך עשיר נותן ערך עני לפי השג יד, לפי שאין העשיר חייב כלום, ולא דמי למצורע. וזה שאמר על העשיר, לא נתכוין אלא לפי מדת שנותיו של עשיר שפחותים או יתרים על שנותיו שלו, הלכך נדון בהשג יד. אבל עשיר שאמר ערכי עלי דהוי חייב ערך שלם, דומיא דמצורע [עשיר] ושמע העני ואמר מה שאמר זה עלי, נותן ערך עשיר:",
+                "<b>הכי גרסינן היה עני והעשיר או עשיר והעני משלם ערך עשיר.</b> היה עני והעשיר קודם נתינה, משלם ערך עשיר, אשר תשיג יד הנודר אמר רחמנא, והרי ידו משגת. עשיר והעני נמי תשיג יד הנודר כתיב, והרי היתה משגת בעת שנדר:",
+                "<b>רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר.</b> דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, עד שיהא במכותו מתחלתו ועד סופו. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>אפילו אביו מת.</b> בשעה שנתחייב זה בקרבן היה אביו גוסס ונוטה למות, ומת וירש ממנו רבוא קודם שהביא קרבנו, אינו מביא אלא קרבן עני, כמו שהיה בשעה שנתחייב בקרבן:",
+                "<b>ספינתו בים.</b> לא שהיתה ספינתו טעונה מסחורות שלו ברבוא, דא״כ עשיר הוא. אלא שהיתה ספינתו מושכרת לאחרים בריבוא שכר, והוא אין בידו אלא אותה ספינה. ומשום שכרה לאו עשיר הוא, דאין שכירות משתלמת אלא בסופה, ונמצא שעכשיו עני הוא. ומשום הספינה עצמה לאו עשיר הוא, דהאי תנא סבר כמאן דאמר לקמן שאם היה המעריך חמר נותן לו הכהן חמורו ואינו נוטלו להקדש, ואם היה אכר מניח לו צמד בקרו דהיא פרנסתו, והכי נמי מניח לו ספינתו:"
+            ],
+            [
+                "<b>ילד.</b> מבן עשרים ועד בן ששים, דהוי ערכו חמשים שקלים:",
+                "<b>נותן כזמן הערך.</b> דכתיב (ויקרא כ״ז:י״ז) כערכך יקום, אינו נותן אלא כזמן הערך:",
+                "<b>יום שלשים כלמטה.</b> אם אמר ערך פלוני קטן עלי, ואותו קטן היה באותו יום בן שלשים, הוי כלמטה ולא אמר כלום. דאין ערך לפחות מבן חודש. דהכי כתיב [שם] ואם מבן חודש:",
+                "<b>מבן ששים שנה ומעלה.</b> משמע ששלמה שנת ששים ואז הוא נדון כששים, אבל בשנת ששים נדון כילד:",
+                "<b>הן אם עשינו.</b> בתמיה. כלומר, וכי כן הוא, אם עשינו [שנת] ששים כלמטה להחמיר דערך גדול יש לפחות מבן ששים חמשים סלע, וליותר מבן ששים אינו אלא חמשה עשר:",
+                "<b>כלמטה ממנה להקל.</b> דערך יותר על בן עשרים, גדול הוא מפחות מבן עשרים. וכן בבן חמש. כדכתיבי בקראי:",
+                "<b>רבי אליעזר אומר.</b> לעולם שנת חמש ושנת עשרים ושנת ששים כלמטה, עד שתשלם כל השנה וחודש ויום אחד משנה האחרת. דיליף גזירה שוה למעלה למעלה מבכור, נאמר כאן מבן ששים שנה ומעלה, ונאמר בבכור אדם (במדבר י״ח:ט״ו-ט״ז) ופדויו מבן חודש ומעלה, מה להלן חודש ויום אחד, שאין בכור נפדה פחות מבן חודש ויום אחד, אף כאן עד שיוסיף על ששים חודש ויום אחד. ושנת חמש ושנת עשרים ילפינן בגזירה שוה שנה שנה משנת ששים כדיליף ת״ק לעיל ואין הלכה כר׳ אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>האומר משקלי עלי כו׳, אם כסף כסף.</b> אם פירש כסף נותן משקלו כסף, ואם פירש זהב, נותן משקלו זהב. והא קמשמע לן דאם לא פירש אלא אמר סתם משקלי עלי, פטר נפשיה בכל דהו, ובלבד שיהיה דבר שכמותו רגיל להיות נשקל במקום ההוא. ואפילו זפת ואפילו בצלים ורגילים אנשי המקום למכרם במשקל, ואמר אחד מאנשי המקום ההוא משקלי עלי סתם ולא פירש, הרי זה נותן משקלו זפת או בצלים ונפטר:",
+                "<b>ומעשה באמה של ירמטיה.</b> מפרש בגמרא דמתניתין חסורי מחסרא והכי קתני, ואם אדם חשוב הוא, אע״ג דלא פירש אמדינן ליה לפי כבודו, ומעשה נמי באמה של ירמטיה, אשה ששמה כך, שאמרה משקל בתי עלי ועלתה לירושלים ושקלוה ונתנה משקלה זהב, לפי שהיתה אמודה בעושר:",
+                "<b>משקל ידי עלי.</b> היאך הוא שוקל ידו, דאם רוצה מכביד ואם רוצה מיקל:",
+                "<b>ומכניסה עד מרפקו.</b> קוד״ו בלע״ז. משום דבנדרים הלך אחר לשון בני אדם, ובאותו זמן היו קורין יד לזרוע עד המרפק. וכשמכניס היד לתוך חבית מלאה מים ישפכו מן המים שבחבית כפי מקום היד שהכניס בתוכה עד המרפק, וחוזר ומכניס בחבית בשר וגידין ועצמות של חמור, שמשקל בשר חמור כמשקל בשר אדם, ויהא באותו בשר גידין ועצמות כפי מה שיש ביד, שאין משקל עצמות וגידין שוה למשקל בשר, ונותן לתוכה עד שתחזור ותתמלא כמו שהיתה, דהשתא איכא נפח כשיעור ידו, ושוקל הבשר והעצמות והגידים ההם והוא משקל ידו:",
+                "<b>היאך אפשר לכוין בשר כנגד בשר.</b> שמא יש בבשר חמור שנותן לתוך החבית יותר גידים ועצמות ממה שיש ביד, או פחות, ונמצא שאין המשקל מכוון. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>וכמה הוא שוה בלא יד.</b> מפרש בגמרא, שאין שמין אותו כמה יפה כשנקטעה ידו וכמה היה שוה כששתי ידיו שלימות. שמי שנקטעה ידו, כשבאים לשומו כמה היה שוה תחילה אין שמין אותו אלא בזול, לפי שרואים אותו מזולזל, וזה האומר דמי ידי עלי הרי לא נקטעה ידו. לכך מפרש, כמה הוא שוה בלא יד, כגון אם מכרו רבו כולו חוץ מידו, שידו אחת מוכתבת לרבו ראשון, ושמין כמה הוא יפה כשרבו מוכר כולו ולא שייר ממנו לעצמו כלום. וכמה שוה פחות אס שייר רבו ידו אחת שלא מכרה, דהשתא אינו מזולזל, וכך הוא נותן להקדש:",
+                "<b>זה חומר בנדרים מבערכין.</b> דאילו אמר בערכים ערך ידי ורגלי עלי, לא אמר כלום, אלא אם כן אמר בדבר שהנשמה תלויה בו:",
+                "<b>ערכי עלי ומת יתנו היורשים.</b> דערך דבר קצוב הוא. ודוקא כשעמד בדין קודם שמת, לפי שאינו חייב בערך אלא אחר שיעמוד לפני הכהן, כדכתיב (ויקרא כ״ז:ח׳) והעמידו לפני הכהן. אבל דמי עלי דאינו אלא מה שישומוהו בבית דין והרי לא בא לידי כך שהרי מת, אע״פ שעמד בדין הוא מחוסר אומדנא ולא יתנו היורשים:",
+                "<b>נותן ערך כולו.</b> דערך נפשות כתיב:",
+                "<b>זה הכלל.</b> לאתויי שאר איברים שהנשמה תלויה בהם:"
+            ],
+            [
+                "<b>חציי עלי.</b> הוי כערך ראשי וערך כבדי, דהוי דבר שהנשמה תלויה בו:",
+                "<b>דמי חציי עלי נותן דמי כולו.</b> דכתיב (ויקרא כ״ז:ב׳) נדר בערכך נפשות, הקיש נדר לערך, מה ערך אמר ערך חציי עלי נותן ערך כולו, אף נדר אמר דמי חציי עלי נותן כולו:",
+                "<b>זה הכלל.</b> לאתויי כל האברים שהנשמה תלויה בהם, שאם אמר דמי חצי אותו אבר עלי כגון שאמר דמי חצי לבי עלי, או דמי חצי כבדי עלי, נותן דמי כולו:"
+            ],
+            [
+                "<b>מת הנודר והנידר יתנו היורשים.</b> והוא שעמד בדין קודם שמת, כדפרישנא לעיל. וסיפא אצטריכא ליה. דמיו של פלוני עלי, מת הנודר יתנו היורשים. דמהו דתימא אע״ג דעמד בדין, הואיל ומת הנודר קודם שישומו הנידר, לא אשתעבוד נכסיה, קמשמע לן אומדנא גילוי מילתא בעלמא הוא, והואיל ונידר קיים אמדינן ליה:"
+            ],
+            [
+                "<b>בית זה קרבן.</b> לבדק הבית:",
+                "<b>ונפל הבית.</b> קודם שהחזיק בו גזבר:",
+                "<b>מת השור וכו׳ חייב לשלם.</b> ולא אמרינן אין דמים למתים אלא באדם בלבד:"
+            ],
+            [
+                "<b>ממשכנין אותן.</b> גזבר נכנס לביתם ונוטל בעל כרחם:",
+                "<b>חייבי חטאות ואשמות.</b> כיון דלכפרה אתו לא משהי להו, ואין ממשכנין אותן. וחטאת נזיר, הואיל ולאו לכפרה אתיא ואינה מעכבתו מלשתות יין, שכיון שנזרק הדם של אחד מן הקרבנות הותר הנזיר לשתות יין ולהטמא למתים, זמנין דפשע ומשהי לה, הלכך ממשכנין אותו על חטאתו:",
+                "<b>חייבי עולות ושלמים.</b> אע״ג דעולה מכפרת על עשה ועל לאו הניתק לעשה, הואיל ולאו חובה היא לא חשיב לה כפרה ואתי לשהויי, הלכך ממשכנים אותן. ויש מחייבי עולות שאין ממשכנים אותן, כגון עולת מצורע, לפי שהיא מעכבת טהרתו, לא אתי לשהוייה:",
+                "<b>כופין אותו עד שיאמר רוצה אני.</b> היכא דבית דין ממשכנים אותו צריך שיאמר רוצה אני:",
+                "<b>וכן אתה אומר בגטי נשים.</b> כל מי שדינו שכופין אותו לגרש, ולא רצה לגרש, בית דין של ישראל מכין אותו עד שיאמר רוצה אני, ונותן הגט והוא כשר:"
+            ]
+        ],
+        [
+            [
+                "<b>שום היתומים.</b> בית דין היורדים לנכסי יתומים למכרן להגבות לבעל חוב, שמין את הקרקע ומכריזין שלשים יום רצופים זה אחר זה, כל הרוצה ליקח יבא ויקח. ואי בעו, מכריזין ששים יום כל שני וחמישי, והכי עדיף טפי. ואע״ג דכי חשבת כל שני וחמישי שבששים יום מתחילת יום שני של הכרזה ראשונה לא משכחת להו אלא תמני סרי יומי, מכל מקום הכי עדיף, כיון דמשכא מלתא טובא ידעי ושמעי:",
+                "<b>ושום ההקדש.</b> המקדיש שדה מקנה, שהיא נפדית בדמים כמו שהיא שוה:",
+                "<b>בבוקר ובערב.</b> בשעת הוצאת פועלים ובשעת הכנסת פועלים. דאי איכא דבעי למזבן אמר להו לפועלים בשעת יציאתן ראו לי שדה פלונית אם היא יפה, ובשעת הכנסת פועלים כששומע ההכרזה נזכר והולך ושואלן. וכשהן מכריזין, אומרים, שדה פלונית שכך וכך סימניה, וכך וכך מצריה, כך היא עושה תבואה וכך שמאוה בית דין. ואם מוכרים אותה לכתובת אשה, אומרים, הלוקח יקח על מנת שיתן המעות לכתובת אשה. ואם מוכרים אותה בשביל בעל חוב, אומרים, על מנת שיתן המעות לבעל חוב. משום דאיכא לוקח דניחא ליה ליקח כדי לפרוע לאשה דנסבא פורתא פורתא, ואיכא דניחא ליה טפי לפרוע לבעל חוב שנוטל זוזים חסרים ושבורים, שאין דרך סוחרים להקפיד בכך. אע״ג דקיימא לן דאין בית דין נזקקים לנכסי יתומים למכרן, והכא תנן שום היתומים וכו׳ דמשמע שבית דין מוכרים נכסי יתומים. הא אמרינן דעל שלשה דברים בלבד בית דין נזקקים למכור בנכסי יתומים, על בעל חוב נכרי שהיה אביהם חייב לו והיתה ריבית אוכלת בהן, ועל כתובת אשה משום דאיכא רווחא ליתומים כשתגבה כתובתה, דכל זמן שלא גבתה כתובתה יש לה מזונות מן היתומים, גבתה כתובתה שוב אין לה מזונות. ועל חוב שהודה אביהן בשעת מיתתו שיש לפלוני אצלו מנה, או שנדוהו בית דין על חוב זה ומת בנדויו, או שלא הגיע עדיין זמן פריעת החוב כשמת, דלא עביד איניש דפרע בגו זמניה. וכשבית דין נזקקים לנכסי יתומים על שלשה דברים הללו, מעמידים להם אפוטרופוס ומוכרים בהכרזה, כדתנן במתניתין. והני מילי בקרקעות. אבל במטלטלין, השתא דקיימא לן מטלטלי דיתמי משתעבדי לבעל חוב, הרי בעל חוב נשבע וגובה חובו מן המטלטלין ואין צריכין הכרזה, שאין מכריזים לא על העבדים ולא על השטרות ולא על המטלטלין:",
+                "<b>ידירנה הנאה.</b> על דעת רבים נדר שאין לו התרה, שלא יחזירנה לעולם. דשמא בערמה מגרש לה כדי שתגבה כתובתה מן ההקדש:",
+                "<b>קנוניא.</b> ערמה:",
+                "<b>ר׳ יהושע אומר אינו צריך.</b> לא פליגי ר׳ אליעזר ור׳ יהושע הכא אם אדם עושה קנוניא על ההקדש אי לא, דבשכיב מרע תרווייהו מודו דבודאי לעולם אינו עושה קנוניא על ההקדש, דאין אדם חוטא ולא לו. ובבריא תרווייהו מודו דעושה קנוניא על ההקדש. כי פליגי, בשאלה, ר׳ אליעזר סבר אין נשאלין על ההקדש, אפילו אומר לו לחכם לא לדעת כן נדרתי והקדש טעות הוא, אפילו הכי אין חכם מתיר נדרו, דסבר ר׳ אליעזר הקדש בטעות הוי הקדש, ולפי שהמקדיש הזה אינו מוצא חכם שיתירנו לכך עושה קנוניא זו. ור׳ יהושע סבר נשאלין על ההקדש, וכי אמר לא לדעת כן נדרתי וטעיתי, מתירין לו, דהקדש שבטעות לא הוי הקדש. הלכך אין צריך לידור הנאה, דאי משום קנוניא עביד, הוה מתשיל על נדריה ולא היה צריך לגרשה. והלכה כר׳ יהושע:",
+                "<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים, וצריך הערב לפרוע כתובתה. לא יפרע הערב הכתובה עד שידירנה הבעל תחילה שלא יוכל להחזיר אותה. דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבה מן הערב. ופסק ההלכה בדין הערב בכתובה מפורש בסוף בבא בתרא:  "
+            ],
+            [
+                "<b>והיתה עליו כתובת אשה.</b> כגון שקדמו גירושין להקדש, דעכשיו ליכא קנוניא:",
+                "<b>אלא הפודה פודה.</b> בעלה פודה אותן מן ההקדש בזול בדבר מועט כדי לפרוע לאשה כתובתה, דודאי לא חייל עלייהו הקדש שהרי אינן שלו. והאי דבר מועט, גזירה שמא יאמרו הקדש יוצא לחולין בלא פדיון:",
+                "<b>הקדיש תשעים והיה חובו מאה.</b> אף על גב דחובו יותר על הקדשו, לא אמרינן האי לאו אדעתא דהני נכסיה אוזפיה אלא הימוני הימניה הלכך לא גבי מהקדש, אלא אמרינן אדעתא דהני נכסי אוזפיה, וגבי מינייהו. ועד כמה, עד פלגא. אבל אם הנכסים שהקדיש אין שוין חצי החוב, לא גבי מינייהו, דודאי לאו אדעתא דהני נכסי אוזפיה, דאין אדם עשוי לקנות קרקע ביותר מפי שנים ממה שהיא שוה:"
+            ],
+            [
+                "<b>ממשכנין אותן.</b> גזבר נכנס לבתיהם ונוטל בעל כרחן:",
+                "<b>מזון וכסות ומטה סנדלים ותפילין.</b> על כולן משיירים לו מעות לקנותן אם אין לו. דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, ודרשי רבנן לקרא הכי, ואם מך, תעשה שישאר הוא, שיהיה לו הויה וחיות, מערכך, מדמי הערך. ומשמע הוא יש לו הויה וחיות מדמי הערך, אבל לא לאשתו ולא לבניו:",
+                "<b>מכל מין ומין.</b> מכל אומנות שצריכה ארבעה וחמשה כלים:",
+                "<b>מעצדים.</b> דולדור״א בלע״ז. שמחליקים בה פני הלוח:",
+                "<b>מגירה.</b> כעין סכין ארוך מלא פגימות. ולשון מקרא, משור, סיג״א בלע״ז:",
+                "<b>צמדו.</b> צמד בקר. שאלו הן כלי אומנתו. ואין הלכה כר׳ אליעזר דצמד בקר וחמור נכסים נינהו, ולא חשיבי כלי אומנות:"
+            ],
+            [
+                "<b>מין אחד מרובה ומין אחד מועט.</b> כגון שלשה מעצדים ומגרה אחת:",
+                "<b>נותנים לו שנים מן המרובה.</b> והשלישי נוטל הגזבר:",
+                "<b>וכל שיש לו מן המועט.</b> מניחים לו, ולא זבנינן ליה אחריתי. דכי היכי דעד השתא סגי ליה בהכי, השתא נמי תסגי ליה. דמהו דתימא עד השתא הוו אינשי מושלי ליה, משום דהוה ליה מין אחד מרובה לאושולי לאחריני, השתא שהגזבר לקח המרובה לא משכח מאן דמושיל ליה, הלכך נזבין ליה אחריתי קמשמע לן:"
+            ],
+            [
+                "<b>אין לו בכסות אשתו ובניו.</b> שאין אלו נכסים שלו:",
+                "<b>שצבען לשמן.</b> לשם אשתו ובניו:",
+                "<b>ולא בסנדלים חדשים.</b> רבותא אשמועינן דאע״ג דעדיין לא נעלו אותן הרי הן בחזקתן משעת לקיחה:",
+                "<b>אע״פ שאמרו עבדים נמכרים בכסותן לשבח.</b> כסות יפה שלהן משבחם ומעלה את דמיהן. כגון גבי נכסי יתומים שאם תלקח לעבד כסות בשלשים דינר הוא משביח מנה על דמים ששוה עכשיו:",
+                "<b>לאטליס.</b> ליום השוק:",
+                "<b>לכרך.</b> שדרך סוחרים לבוא שם וקונים המרגליות ביוקר:",
+                "<b>אין להקדש אלא מקומו.</b> במרגלית:",
+                "<b>ושעתו.</b> בעבד דכתיב ויקרא כ״ז) ונתן את הערכך ביום ההוא, שלא ישהה. קודש לה׳, משמע כל דבר שהוא קודש לה׳ כגון סתם הקדשות שהן לבדק הבית, כולן יהיו נותנים ביום ההוא מיד, שלא ישהה אותן. וטעמא, כתב הרמב״ם, דזימנין דאתו לאשהויינהו כדי להשביח ואתו לידי פסידא, ומהאי טעמא נמי אין משתכרים בשל הקדש:"
+            ]
+        ],
+        [
+            [
+                "<b>אין מקדישין.</b> שדה אחוזה:",
+                "<b>פחות משתי שנים.</b> דכתיב במקדיש שדה אחוזה (ויקרא כ״ז:י״ח) על פי השנים הנותרות, ואין שנים פהות משתים. המקדיש שדה אחוזה בשנה ראשונה של יובל ובא לגאלה, נותן בבית כור חמשים סלע כדכתיב (שם) זרע חומר שעורים וגו׳. ואם הקדישה עשר שנים או עשרים אחר היובל, מחשבים השנים הנותרות עד יובל הבא, ונותן סלע ופונדיון לכל שנה, כדכתיב (שם) ואם אחר היובל יקדיש שדהו וחשב לו וגו׳ ונגרע מערכך, והיינו גירוע שאינו נותן חמשים שלימים. והמקדיש שתי שנים לפני היובל, פודה אותה בשתי סלעים ושני פונדיונים, כדכתיב על פי השנים הנותרות, וכך החשבון עולה של גאולת שדה אחוזה לכל שנה סלע ופונדיון, שהרי אם הקדישה בשנה ראשונה של אחר היובל היה פודה בחמשים שקל, צא מהן לארבעים ותשע שנים הבאים עד יובל הבא ארבעים ותשע סלעים, נמצא סלע לכל שנה וסלע יותר, וזה הסלע היותר חלקוהו לפונדיונים, שיש בכל סלע ארבעים ושמונה פונדיונין, הרי סלע ופונדיון לשנה פחות פונדיון. ומה שהצריכוהו ליתן סלע ופונדיון לשנה, למ״ט שנים מ״ט סלעים ומ״ט פונדיונין ויש כאן פונדיון אחד יותר על חמשים שקל שאמרה תורה, אותו הפונדיון הוא קלבון לפרוטרוט, כלומר בשביל ההכרע שצריך ליתן לכל שקל ושקל בפני עצמו. אי נמי, אע״פ שהסלע אינו אלא ארבעים ושמונה פונדיונות, חייב ליתן ארבעים ותשעה, דהיינו סלע ופונדיון לארבעים ותשע שנה, לפי שהנותן פונדיונים ליקח סלע מן השלחני נותן ארבעים ותשעה פונדיונים, והיינו קלבון לפרוטרוט. והמקדיש שדה אחוזה פחות משתי שנים לפני היובל אין כאן גירוע, ואם בא לגאלה נותן חמשים שלימים, דגבי גירוע כתיב על פי השנים הנותרות ונגרע, ומיעוט שנים שנים. ועצה טובה קמשמע לן מתניתין שיהא אדם חס על נכסיו ולא [יקדיש] פחות משתי שנים, שלא יפסיד ארבעים ושמונה סלעים:",
+                "<b>ולא גואלין אחר היובל.</b> לאו אחר היובל סמוך ליובל קאמר, אלא האי אחר אפילו אחר עשרים או שלשים שנה קאי. והכי קאמר, הבא לגאול באמצע היובל וליתן סלע ופונדיון לשנים הבאים, והיה עומד בניסן שהוא אמצע שנה, לא יאמר חצי סלע וחצי פונדיון אני נותן משנה זו, אלא נותן סלע ופונדיון שלם. והיינו דקאמר אין גואלין פחות משנה, דכמה דלא נפקא לה כולה שתא לא מגרעא לה כלל ולא יהיב גאולת חצי שנה אלא גאולת שנה שלימה. ומה טעם, לפי שאין מחשבים חדשים עם ההקדש. הבא לגאול שדהו חמש שנים וחצי לפני היובל, אין מחשבין אותן ששה חדשים שיצאו משנה ששית, אלא נותן שש סלעים וששה פונדיונים, דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף על פי השנים הנותרות, שנים אתה מחשב ואי אתה מחשב חדשים, כלומר כל מה שנותר חשוב שנים, לעשות חודש הנותר שנה, ואי אתה מחשב החדשים שיצאו, לגרוע מן השקל ופונדיון בשבילם:",
+                "<b>אבל הקדש מחשב חדשים.</b> כלומר, אם ריוח של הקדש הוא שנחשוב אותה יציאת חצי שנה שיצאה, כגון דמקדשה בפלגא דארבעים ושמונה ליובל, דאי חשבת לההוא יציאה הוי ליה פחות משני שנים לפני היובל ולא מיפרקא בגירוע אלא בחמשים. ואי אמרת דאין מחשבים אותן חדשים שיצאו, הוה הכא שני שנים לפני היובל, ואיכא פסידא דהקדש דלא שקיל אלא שתי סלעים ושני פונדיונים, הכא ודאי מחשבין אותן כיציאה גמורה ואין כאן שתי שנים לפני היובל, ולא מיפרקא בגירוע אלא בחמשים שקל, דכתיב וחשב לו הכהן מכל מקום:",
+                "<b>בשעת היובל.</b> בזמן שהיובל נוהג. אבל בזמן שאין היובל נוהג פודה אותה בשווייה כשאר הקדשות:",
+                "<b>זרע חומר שעורים.</b> מקום שיכולים לזרוע בו כור שעורים כשזורעים במפולת יד ובזריעה בינונית, לא שיהיה הזרע מקובץ ביותר ולא מפוזר ומפורד הרבה:",
+                "<b>נקעים עמוקים וכו׳</b> והוא שיהיו מלאים מים שאין ראויין לזריעה. אבל אם אינן מלאים מים, הואיל וחזו למידי, אע״ג דאין נמדדין עמה מתחשבין באפי נפשייהו, ונפדין לפי חשבון חמשים סלעים לבית כור:",
+                "<b>פחות מכאן נמדדין עמה.</b> ואע״פ שהן מלאים מים ולא חזו לזריעה, הואיל ואין עמוקים עשרה. וכן סלעים הואיל ואין גבוהים עשרה על שם הקרקע הן נקראין ואינן חשובים בפני עצמן:",
+                "<b>אלא נותן את כולו כאחד.</b> דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף, עד שיהא כולו כסף כאחד:  "
+            ],
+            [
+                "<b>ואחד כל האדם.</b> פודה בית כור בחמשים שקל, בין שהוא שוה אלף שקלים בין שאינו שוה אלא חמשה שקלים:",
+                "<b>שהבעלים נותנים חומש.</b> כדכתיב (שם) ואם גאול יגאל את השדה המקדיש אותו וגו׳:"
+            ],
+            [
+                "<b>אינה יוצאה מידו ביובל.</b> להיות מתחלקת לכהנים כי היכי דאי. הוה פריק לה אינש אחרינא דהוה נפקא ביובל ומתחלקת לכהנים כדכתיב (שם) והיה השדה בצאתו ביובל קודש לה׳:",
+                "<b>גאלה בנו יוצאה לאביו ביובל.</b> ולא לכהנים. דכתיב (שם) ואם מכר את השדה לאיש אחר לא יגאל עוד. לאיש אחר, ולא לבן: ",
+                "<b>גאלה אחד מקרוביו</b> של מקדיש מיד הגזבר, ובא המקדיש וגאלה מיד קרובו, אינה יוצאה מיד המקדיש ביובל להתחלק לכהנים:",
+                "<b>גאלה כהן.</b> מיד גזבר:",
+                "<b>לא יאמר</b> הואיל ואם גאלה ישראל יוצאה לי ולחברי ביובל, עכשיו שהיא תחת ידי שגאלתיה אין לך כהן ראוי לה יותר ממני:  "
+            ],
+            [
+                "<b>ולא נגאלה.</b> לא גאלוה מיד ההקדש, לא הבעלים ולא אחר:",
+                "<b>הכהנים נכנסים לה.</b> כהנים של משמר שהיובל פוגע בו הן נכנסים לתוכה, והיא חלוטה בידם:",
+                "<b>ונותנים את דמיה להקדש.</b> דגמר קודש קודש ממקדיש בית, כתיב הכא בשדה אחוזה בצאתו ביובל קודש וכתיב במקדיש בית (שם) ואיש כי יקדיש את ביתו קודש, מה בית לא תצא מיד הקדש בלא דמים כדכתיב התם והעריכו הכהן, דבית לא נפקא לכהנים אלא נפדה בדמים, אף שדה אחוזה לא תצא מיד הקדש בלא דמים. הלכך כי פריק לה אחר, הוו דמים לבדק הכית הקדש, וכי מטי יובל נפקא בחנם לכהנים, ואם לא נגאלה יהבי כהנים דמי חמשים שקלים ושקלי לה:",
+                "<b>ר׳ שמעון אומר נכנסין אבל לא נותנין.</b> דגמר קודש קודש מכבשי עצרת, דכתיב בהו (ויקרא כ״ג:כ׳) קודש יהיו לה׳ לכהן, מה התם בחנם אף כאן בחנם. וניחא ליה דנילף שדה אחוזה מכבשי עצרת, דתרווייהו מעשרים וארבע מתנות כהונה, ולא נילף ממקדיש ביתו דאינו ניתן לכהנים לעולם. ורבי יהודה ניחא ליה דנילף שדה אחוזה ממקדיש ביתו, דתרווייהו קדשי בדק הבית, ולא נילף מכבשי עצרת שהם קדשי מזבח. והלכה כרבי יהודה:",
+                "<b>שדה רטושין.</b> שדה עזובה. כמו [הושע י׳] אם על בנים רוטשה:",
+                "<b>עד שיגאלנה אחר.</b> וכשתצא מידו ביובל יכנסו בה כהנים. וטעמא דרבי אליעזר, דכתיב והיה השדה בצאתו ביובל קודש, משמע כשתצא מיד הגואל כדין שאר אדם הקונה קרקע שיוצאה ביובל, בההוא קאמר קרא דתהוי לכהנים, אבל בצאתו מיד הקדש לא משמע, דאכתי לא אשמועינן קרא דהקדש פקע מכוחו ביובל:"
+            ],
+            [
+                "<b>הלוקח שדה מאביו, מת אביו ואח״כ הקדישה הרי היא כשדה אחוזה.</b> שהרי עד שלא הקדישה נפלה לו בירושה. הלכך אם בא לפדותה, פודה בית כור בחמשים שקל כשדה אחוזה, ואם לא גאלה הוא וגאלה אחר, יוצאה לכהנים ביובל:",
+                "<b>הרי היא כשדה מקנה.</b> דבתר שעה שהקדישה אזלינן. ואם בא לפדותה, פודה שדה בשוויה כדין שדה מקנה, ואם לא גאלה הוא וגאלה אחר, חוזרת לו ביובל. שהרי בשעה שהקדישה לא היה גופה שלו, דעתידה היתה לחזור לאביו ביובל כדין שאר מכירות, וכשאר מקדיש שדה מקנה הוא שהגואלה מיד הגזבר מחזירה ביובל לאשר לו אחוזת הארץ, דהיינו לאביו של זה, וזה יורש את כח אביו. ואין הלכה כר׳ מאיר:",
+                "<b>שדה מקנה.</b> שהקדישה וגאלה אחר, אינה יוצאה לכהנים ביובל, שאין אדם מקדיש דבר שאינו שלו, וקרקע לא היתה שלו אלא עד היובל:",
+                "<b>כהנים ולוים מקדישים לעולם.</b> ואפילו בשנת היובל עצמה. אבל ישראל שהקדיש שדהו בשנת היובל עצמה, אינה מקודשת:",
+                "<b>וגואלין לעולם.</b> מה שאין כן בישראל שאינו פודה לאחר היובל, כדכתיב (ויקרא כ״ז) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל כהן או לוי שהקדיש קרקע שירש מאבותיו הרי זה גואל לעולם, ואפילו עבר עליה היובל ולא נפדית גואלה לאחר היובל, כדכתיב (שם כ״ה) גאולת עולם תהיה ללוים:"
+            ]
+        ],
+        [
+            [
+                "<b>המקדיש.</b> בשעה שאינה יובל. בזמן שאין יובל נוהג:",
+                "<b>פתח אתה ראשון.</b> בכמה אתה רוצה לפדותה. ומפני ריוח של הקדש שואלים לו תחילה, שהבעלים מוסיפים חומש. ולהכי נקט בשעה שאין היובל נוהג, דבזמן שהיובל נוהג אין צריך לשואלו בכמה תפדנה, שהרי דמיה קצובים בית כור בחמשים שקל. ובזמן שאין יובל נוהג, כגון לאחר שגלו שבט ראובן וגד דבטלו יובלות דכתיב (שם) וקראתם דרור בארץ לכל יושביה, בזמן שכל יושביה עליה ולא בזמן שגלו מתוכה, שאז היא נפדית בשוויה:",
+                "<b>שהבעלים נותנים את החומש.</b> כל דמי שוייה ורביע יותר. וכן כל חומש האמור בתורה, שיהא הקרן וחומשו חמשה. ומפני שלשה דברים אומרים לבעלים פתח אתה ראשון, האחת שהבעלים מוסיפים את החומש, כדקתני במתניתין. והשני שמצות גאולה באדון, דכתיב (שם כ״ז) אם לא יגאל, אלמא מצות גאולה קודמת למכירה. והשלישי שהוא מוסיף ונותן בפדיונה יותר משאר בני אדם, דרוצה אדם בקב שלו:",
+                "<b>מפני רעתה.</b> שההוצאה שבה יתירה על השבח:",
+                "<b>איסר.</b> שמונה פרוטות:",
+                "<b>לא אמר זה אלא בכביצה.</b> כלומר לא כך היה מעשה, שלא אמר באיסר, אלא בביצה. ואמר לו הגזבר הגיעתך, הרי היא שלך בביצה. ופלוגתא דתנא קמא ורבי יוסי, דרבנן סברי אין פודין הקדש בפחות מארבע פרוטות, כדי שיהא בחומשו פרוטה. ורבי יוסי סבר, פודין הקדש בכל שהוא, ואע״פ שאין בחומשו שוה פרוטה. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>ממשכנים מנכסיו עד עשר וכו׳</b> והני מילי כשחזרו זה אחר זה, אבל חזרו כולן כאחד, משלשים ביניהן בשוה. כיצד, אמר הראשון הרי הוא שלי בעשר ואמר השני בעשרים ואמר השלישי בעשרים וארבע, וחזרו בהן השלישי והשני כאחד, נותנים אותו לראשון בעשר, וממשכנים מנכסי השני בשבע ומנכסי השלישי בשבע, ונמצא ההקדש גובה עשרים וארבע. וכן אם חזרו שלשתן כאחד ונמכר מהקדש בשלש, ממשכנים בנכסי כל אחד משלשתן שבעה סלעים. וכן על דרך זה לעולם:"
+            ],
+            [
+                "<b>אמר אחד הרי היא שלי בעשרים ואחת.</b> לאחר שאמרו הבעלים בעשרים:",
+                "<b>הבעלים נותנים.</b> בעל כרחן עשרים ושש. דלהאי לא יהבינן ליה, הואיל ואמרו הבעלים עשרים ועלה החשבון עם החומש בעשרים וחמש, ואי יהבינן ליה להאיך בעשרים ואחת נמצא הקדש מפסיד. ובעלים בעל כרחן יתנו אותו סלע שהוסיף זה על הקרן ועשרים וחמש דידהו, אבל על סלע שהוסיף זה לא יוסיפו חומש:",
+                "<b>אמר אחד בחמשה ועשרים הבעלים נותנים שלשים.</b> בעל כרחן. ובגמרא פריך אמאי כופין את הבעלים, בשלמא עד השתא חייבינן להו דהא לא מצינן למיתבא להנך, משום דקרן דידהו לא הוי כקרן וחומש דאמרו בעלים ברישא, הלכך על כרחך מהדרינן אבעלים, וכיון דמהדרינן עלייהו בעו למיתב קרנא כמה דשיימוה אחריני, וחומשא דידהו. אבל השתא דאמר אחד בחמשה ועשרים, ליתנו להאיך, דהא קרן דידהו הוי כקרן וחומש דאמור בעלים ברישא, ולימרו בעלים הרי בא אחר במקומינו שרוצה ליתן חמשה ועשרים סלעים כמותינו. ומתרץ, כגון דאמור בעלים ברישא פרוטה יותר על עשרים סלעים, דמטי חושבנא דקרן וחומש לחמשה ועשרים ופרוטה, ואי יהבינן ליה להאי, איכא פסידא להקדש. הלכך מהדרינן אבעלים בעל כרחייהו. והא דלא תנא ברישא הבעלים אומרים בעשרים ופרוטה, דבפרוטות לא דק תנא ולא חש למיתנינהו:",
+                "<b>אם רצו הבעלים ליתן שלשים ואחד ודינר.</b> כגון דמעיקרא כשפתחו הבעלים ראשון אמרו בעשרים ואחת סלעים, דהוי בין קרן וחומש עשרים ושש סלעים ודינר, שהסלע ארבעה דינרים, וחומש הוא רביעית הממון כדאמרן, ועלויו של זה הם חמש, הרי שלשים ואחד ודינר:",
+                "<b>הבעלים קודמין.</b> דאי הוה יהבינן ליה להאי הוה מפסיד הקדש דינר ממאי דאמור בעלים ברישא, הלכך מהדרינן אבעלים על כרחייהו:",
+                "<b>ואם לאו.</b> שלא פתחו הבעלים תחילה אלא בעשרים, וזה אומר חמשה ועשרים:",
+                "<b>אומרים לזה הגיעתך.</b> הרי הוא שלך, ולא מהדרינן אבעלים. משום דאמרי בעלים בא אחר במקומינו שנותן עשרים וחמשה כמותינו. והא דתנן במתניתין שאין הבעלים מוסיפין חומש אלא על מה שפתחו הם תחלה ולא על עלויו של זה, הני מילי היכא דלא שמו בני אדם את הקרקע כמו שאמר זה האחר, אבל אם שמוהו שלשה בני אדם כדבריו של זה, מוסיפין בעלים חומש בעלויו בעל כרחן. וכולה מתניתין לא איירי אלא בשדה אחוזה בזמן שאין היובל נוהג, כדתנן בריש פרקין:  "
+            ],
+            [
+                "<b>מחרים אדם מצאנו.</b> מקצת צאנו. אומר הרי הן חרם ונותנן לכהן:",
+                "<b>ואם החרים את כולן.</b> שלא שייר לעצמו כלום:",
+                "<b>אינן מוחרמין.</b> דאמר קרא (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ומשדה אחוזתו. מכל אשר לו, אלו מטלטלין, ולא כל מטלטלין. מאדם, אלו עבדיו ושפחותיו כנענים, ולא כולן. ומשדה אחוזתו, ולא כולה. ואין הלכה כר׳ אלעזר בן עזריה, אלא לכתחילה לא יחרים את כולן, אבל אם החרים, מוחרמים:",
+                "<b>להיות חס על נכסיו.</b> שלא יבזבזם להדיוט:"
+            ],
+            [
+                "<b>שאין אדם מחרים דבר שאינו שלו.</b> ובתו נהי דיכול למכרה בקטנותה, אינו יכול למכרה בנערותה:",
+                "<b>שהחרמים שלהם.</b> דכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה, וכיון דדידיה הוי, מה הנאה בכך אם היה מחרים, איהו גופיה זכי ביה ולא יהיב ליה לכהן אחר:",
+                "<b>נראין דברי ר׳ יהודה.</b> הכי קאמר, נראין דברי ר׳ יהודה לר׳ שמעון, דמודה לו ר׳ שמעון לר׳ יהודה וסובר כמותו בקרקעות, ולא דיבר ר׳ שמעון אלא במטלטלין, לפי שאין החרמים של לוים. ור׳ יהודה סבר, הוקשו מטלטלין לשדה אחוזה, דכתיב (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ובהמה ומשדה אחוזתו, מה שדה אחוזה אין הלוים מחרימים כדכתיב כי אחוזת עולם היא להם, אף מטלטלין אין לוים מחרימים. ור׳ שמעון לית ליה האי הקישא. ומדנחית רבי לפרושי מלתיה דר׳ שמעון במה מודה לרבי יהודה ובמה נחלק עליו, ש״מ דהלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חרמי כהנים.</b> חרמים שהחרימום כדי לתתם לכהנים:",
+                "<b>אין להם פדיון.</b> כדכתיב (שם) לא ימכר ולא יגאל. אבל חרמי בדק הבית יש להם פדיון, דאדעתא דהכי אחרמינהו, דהא אין ראוי לבדק הבית אלא מעות:",
+                "<b>וחכמים אומרים סתם חרמים לכהנים.</b> והלכה כחכמים. והמחרים מטלטלים בזמן הזה, וכן המחרים קרקעות בחוץ לארץ שדינם כמטלטלין לענין זה, נותנם לכהנים. והמקדיש לבדק הבית בזמן הזה שאין שם בית, פודה אותן לכתחילה בדבר מועט, ולא יפחות לכתחלה מארבעה זוזים או קרוב לזה, אבל לא בשוה פרוטה לבד או כיוצא בזה, משום דליכא פרסומי מלתא:",
+                "<b>שהוא חל על קדשי קדשים.</b> כדמפרש ואזיל, מחרים אדם את קדשיו כו׳:"
+            ],
+            [
+                "<b>אם נדר.</b> אם אמר הרי עלי עולה והפריש בהמה לנדרו ואח״כ החרימה, הואיל והוא חייב באחריותה אם מתה או נגנבה, נמצאת שלו היא ונותן כל דמיה לכהן ואת הבהמה יקריב לנדרו, דהא ודאי יש לה פדיון:",
+                "<b>ואם נדבה היא.</b> דאינו חייב באחריותה אם מתה, הא ודאי לא חייל בה חרם, דלאו דידיה היא אלא בכדי טובתה, וטובה שיש לו בה יתן לכהן. כיצד, שור זה עולה והחרימו, אומדים כמה אדם שאינו חייב בעולה רוצה ליתן אם ימצא עולה בזול כדי להקריב דורון לקונו, וכאותן דמים יתן זה, שזו היא טובת הנאה שיש לו בה. שהרי אם מתה או נגנבה אינו חייב באחריותה, ומשהפרישה יצא ידי חובתה, ומעתה אינו מאבד ואינו מפסיד אלא שלא הקריב דורון לקונו:",
+                "<b>שאינו רשאי.</b> שאינו חייב. תרגום נושה רשיא:",
+                "<b>כיצד פודין אותו.</b> דהבכור גופו אינו מוחרם, שהרי אינו שלו אלא לכהן. אלא אומדים כמה אדם רוצה ליתן לבעל הבית שיתן בכורו לבן בתו כהן או לבן אחותו, ואותה טובה דיהיב, יתן בעל הבית זה לכהן בשביל החרם. ודוקא נקט בן בתו או בן אחותו כהן, דאילו כהן גופו לא מצי למיתן טובת הנאה לבעל הבית כדי שיתן הבכור לו או לכהן אחר, דכיון דבכור חזי ליה מיחזי ככהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו תרומות בשכרו, ואשתכח דלא שקיל ליה בתורת תרומה אלא בתורת שכר:",
+                "<b>כתוב אחד אומר תקדיש.</b> גבי בכור כתיב (דברים ט״ו:י״ט) כל הבכור אשר יולד תקדיש:",
+                "<b>וכתוב אחר אומר אל תקדיש.</b> (ויקרא כ״ז:כ״ו) אך בכור אשר יבוכר לה׳ בבהמה לא יקדיש איש אותו:",
+                "<b>הקדש עילוי.</b> להעלותו בדמים שיתן טובת הנאתו כמה אדם רוצה ליתן בו להעלותו עולה שאינו חייב בה אלא כדי לעשות דורון לקונו:",
+                "<b>ואי אתה מקדישו הקדש מזבח.</b> שיהא שם [זבח] אחר חל עליו. ורבנן דנפקא להו הך דרשא לעיל מכל חרם קודש קדשים, אל תקדיש מיבעי להו ללאו, שאם מתפיסו לשם זבח אחר עובר בלאו, ותקדיש מבעי להו לומר שמצוה להקדישו ולומר זה קדוש לבכורה, ואע״ג דמאליו הוא קדוש. ור׳ ישמעאל לית ליה הך דרשא. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את שדהו בשעת היובל.</b> בשעה שהיובל נוהג. אבל בשנת היובל עצמה אינו רשאי למכור, ואם מכר, המכר בטל ומחזיר הדמים:",
+                "<b>אינו מותר לגאול.</b> ואפילו נתרצה לוקח, אין שומעים לו, דכתיב (שם כ״ה) במספר שנים אחר היובל תקנה, שתהא קנויה לו שתי שנים. ואם מהדר לה מקמי הכי, עובר בעשה. ומוכר נמי עובר בעשה אם גואלה קודם שתי שנים, דכתיב במספר שני תבואות ימכר לך. אבל לאחר שתי שנים אם רצה לפדותה פודה אותה בעל כרחו של לוקח ונותן לו לפי מה שמכרה, כדכתיב (שם) וחשב לו את שני ממכרו, שמחשב כמה שנים משמכרה עד היובל, ומחלק הדמים לפי השנים. כגון אם מכרה עשר שנים לפני היובל במנה, נמצא שמכר פירות כל שנה ושנה בעשירית מנה, שהרי סתם מכירה אינה אלא עד היובל, שהתה ביד הלוקח חמש שנים ואח״כ בא מוכר לגאלה, מנכה לו לוקח חצי מנה:",
+                "<b>אינה עולה ממנין.</b> שתי שנים. דהא שני תבואות כתיב, שתי שנים הראויין לתבואה תשהא ביד הלוקח. אבל היתה שנה הראויה לתבואה, ונרה היינו שחרשה ועשאה שדה ניר ולא זרעה, או הובירה שהניחה בור ואפילו ניר לא עשה בה, איהו דאפסיד אנפשיה, ועולה לו במנין שתי שנים:",
+                "<b>שלש תבואות לשתי שנים.</b> אותה תבואה העומדת בה בשעת קניה, ושתי תבואות בשתי שנים שתעמוד בידו. ור׳ אלעזר לא פליג אתנא קמא בהא אלא דברי הכל היא:"
+            ],
+            [
+                "<b>אינו מחשב.</b> המוכר כשבא לגאלה:",
+                "<b>אלא עם הראשון.</b> ואותו חשבון ינכה לו כל שנה ושנה שאכלה, והמותר ישלם לו:",
+                "<b>אשר מכר לו.</b> בגואל שדה ממכרו כתיב, והשיב את העודף לאיש אשר מכר לו:",
+                "<b>לאיש אשר בתוכה.</b> שהוא מוצא עתה בתוך השדה כשבא לפדותה. ומנלן דדרשינן לקולא גבי מוכר ולא דרשינן לחומרא, גמרינן גאולה גאולה מעבד עברי, בשדה אחוזה כתיב (ויקרא כ״ה:כ״ו) ומצא כדי גאולתו, ובעבד עברי כתיב (שם) גאולה תהיה לו, מה להלן להקל אף כאן להקל. והתם מנלן דלהקל, דתניא, נמכר במנה והשביח ועמד במאתים, מנין שאין מחשבים אלא במנה וכמו שהגיע מאותו מנה לכל שנה כך מנכה לו, תלמוד לומר מכסף מקנתו. ומנין שאם נמכר במאתים והכסיף ועמד על מנה שאין מחשבים אלא במנה, תלמוד לומר כפי שניו, כלומר כפי מה שהוא שוה באותה שעה:",
+                "<b>לא ימכור.</b> שדה רחוקה שיש לו, כדי שיגאל שדה זו שהיא בקרוב. וכן לא ימכור ברע כדי שיגאל שדה זו שהיא יפה. ולא ילוה מאחרים כדי שיגאל. ואינו גואל חצי השדה שמכר אלא או גואל כולה או לא כלום. וכל הני ילפינן מקרא דכתיב (שם) והשיגה ידו ומצא כדי גאולתו. והשיגה ידו מעצמו, ולא שילוה ויגאל. ומצא, משמע שימצא דבר שלא היה מצוי לו בשעה שמכר, פרט למוכר ברחוק כדי לגאול בקרוב, ברע כדי לגאול ביפה, שהיה מצוי לו בשעה שמכר. כדי גאולתו, [כדי גאולה] הוא גואל ואינו גואל לחצאים:",
+                "<b>ובהקדש מותר בכולן.</b> המקדיש שדהו מותר למכור שדה אחרת, או ללוות, כדי לגאלה, ואם אינו מספיק לגאול כולה יגאל חציה וכשתשיג ידו יגאל כולה:"
+            ],
+            [
+                "<b>הרי זה גאל מיד.</b> ואין דינו כדין שדה אחוזה שאינו גואל פחות משתי שנים:",
+                "<b>הרי זה כמין ריבית.</b> שכשמחזיר לו מעותיו בתוך שנה ואין זה מנכה לו כלום נמצא שנשתמש בביתו בשכר המתנת מעותיו:",
+                "<b>ואינה ריבית.</b> גמורה. דרבית לא מקריא אלא על ידי הלואה שודאי באה לידי רבית, שאינה נחלטת לעולם, ולא על ידי מכר שהרי אם לא יגאלנה ותחלוט לו אין כאן רבית:",
+                "<b>יגאל בנו.</b> בתוך שנה אם ירצה. אבל אחר שנה, נחלט ואינו נגאל עוד, כדכתיב ואם לא יגאל עד מלאת לו שנה תמימה וגו׳:",
+                "<b>משעה שמכר לו.</b> שאם מכרה ראובן לשמעון בניסן ושמעון ללוי באייר, כיון שהגיע ניסן הוא נחלט, ואין מונין למכר שני אלא לראשון, שנאמר עד מלאת לו, דמשמע לזה שהיתה שלו:",
+                "<b>להביא חודש העיבור.</b> שאם היתה שנה מעוברת אינה נחלטת עד י״ג חודש:",
+                "<b>שנה ועיבורה.</b> בין בשנה פשוטה בין בשנה מעוברת נותנים לו שנת לבנה שהיא שלש מאות וחמשים וארבע יום. וימים שיתרים שנת חמה על שנת לבנה אחד עשר יום שבעבורן אנו מעברים השנה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואחד הנותן במתנה.</b> אם רצה לגאול בתוך שנתו, יגאל, ואם לאו חלוט לו:",
+                "<b>היה נטמן.</b> לוקח, ביום שנים עשר חודש. כדי שלא ימצאהו מוכר ליתן את מעותיו ויהא נחלט לו:",
+                "<b>שיהא חולש.</b> שיהא מטיל מעותיו ללשכת הקדש שבעזרה:",
+                "<b>ויהא שובר את הדלת.</b> של בית שמכר. ונכנס. חולש, כמו חולש על גוים (ישעיה י״ד):"
+            ],
+            [
+                "<b>כל שהוא לפנים מן החומה.</b> כגון בתי הבדים שעושין בהן שמן ובתי מרחצאות ומגדלים ובורות שיחין ומערות. דכתיב אשר בעיר, לרבות כל שבתוך העיר. יכול שאני מרבה את השדות, תלמוד לומר הבית, פרט לשדות שאינן דומים כלל לבית:",
+                "<b>רמ״א אף השדות.</b> לאו שדות ממש קאמר ר״מ, דהא בית כתיב, ושדות לא דמו לבית. אלא קרקע של סלעים ומצולה שאינן ראויין לזריעה ועשויין לבנין הבית. מקום סלעים, ליטול משם אבנים לבנין. ומצולה, ליטול משם חול לבנין. ואין הלכה כר״מ:",
+                "<b>אינו כבתי ערי חומה.</b> להיות נחלט בסוף שנה:",
+                "<b>וכותל החיצון הוא חומתו.</b> ונידון כבתי ערי חומה. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שגגותיה חומתה.</b> שלא הקיפוה חומה אלא הקיפוה בתים ותכיפת הבתים זו לזו הן כחומה:",
+                "<b>אינה כבתי ערי חומה.</b> דחומה כתיב ולא שגגותיה חומתה:",
+                "<b>ושאינה מוקפת חומה מימות יהושע בן נון.</b> אבל המוקפת חומה מימות יהושע אע״פ שאין לה חומה עכשיו, נידון כבתי ערי חומה. דלוא חומה כתיב, מלא בוי״ו ואל״ף, דמשמע לו ומשמע לא, כלומר אין לו עכשיו והיה לו חומה קודם לכן הוי נמי בית חלוט בה:",
+                "<b>שלש חצרות.</b> שבכל אחת ואחת שני בתים, מקרי עיר:",
+                "<b>כגון קצרה.</b> שם עיר קטנה שהיתה מחוץ לצפורי:",
+                "<b>וחקרא שבגוש חלב וכו׳</b> כל הנך דחשיב במתניתין, ידועים שהיו מוקפות מימות יהושע בן נון. וירושלים דקחשיב במתניתין, קיי״ל דאין בית חלוט בירושלים, הלכך איכא למ״ד בגמרא דתרתי ירושלים הוו ואין זו ירושלים הקדושה שאין הבית חלוט בה, אלא ירושלים אחרת שהיתה בא״י וגם היא מוקפת חומה מימות יהושע, והיה הבית חלוט בה כשאר בתי ערי חומה:"
+            ],
+            [
+                "<b>בתי החצרים.</b> שאין להם לעיירות חומה:",
+                "<b>כח יפה.</b> כדמפרש:",
+                "<b>ונגאלים מיד.</b> שאין צריך לשהותו שתי שנים ביד הלוקח כשדות. דכתיב בהו גאולה תהיה לו, דמשמע מיד יגאלנו אם ירצה והיינו כבתים של ערי חומה:",
+                "<b>ובגרעון כסף.</b> שמנכה לו הלוקח לפי שנים ששהו בידו, כשדות. דבבתי החצרים כתיב על שדה הארץ יחשב, שיוצאים בגרעון כסף כשדות:",
+                "<b>שתי חצרות של שני שני בתים.</b> עיר שאין בה אלא שתי חצרות אע״פ שהיא מוקפת חומה מימות יהושע, נחשבין כבתי החצרים:"
+            ],
+            [
+                "<b>ישראל שירש.</b> בתי ערי חומה מאבי אמו לוי:",
+                "<b>אינו גואל כסדר הזה.</b> בגמרא אמרו, תני אינו גואל אלא כסדר הזה. והכי קאמר, אינו גואל כלוים דכתיב בהו גאולת עולם תהיה ללוים, אלא כסדר הזה האמור בישראל שתהא נחלטת בסוף שנה:",
+                "<b>וכן לוי שירש את אבי אמו ישראל.</b> אף הוא אינו גואל כלוי, אלא כסדר הזה האמור בישראל. דלעולם אינו גואל כלוי, עד שיהא לוי ובערי הלוים. דתרי קראי כתיבי, כתיב (ויקרא כ״ה ט) כי בתי ערי הלוים היא אחוזתם, דמשמע דבערי הלוים תלה רחמנא, לאפוקי בן לוי שירש אבי אמו ישראל, וכתיב (שם) ואשר יגאל מן הלוים, דמשמע למקצת לוים נתתי רשות לגאול ולא כולם, לאפוקי בן לוי הבא מן הממזרת ומן הנתינה שאינו גואל לעולם, וכל שכן ישראל שירש את אבי אמו לוי, דישראל גמור הוא, שאינו גואל לעולם:",
+                "<b>אין הדברים אמורים.</b> אין הדברים הללו דגאולת עולם אמורים, אלא בערי הלוים. אבל עד שיהא לוי לא בעינן. והלכה כחכמים:",
+                "<b>מגרש.</b> מקום פנוי מכלום, אין בו בית ולא זורעים אותו אלא נוי הוא לעיר:",
+                "<b>אין עושין שדה מגרש וכו׳</b> דכתיב (שם) ושדה מגרש עריהם לא ימכר, מאי לא ימכר, אילימא לא ימכר כלל, הא מדכתיב גאולת עולם תהיה ללוים, מכלל דמזדבן, אלא מאי לא ימכר, לא ישתנה:",
+                "<b>כדי שלא יחריבו.</b> את ישוב הארץ:",
+                "<b>מוכרים לעולם.</b> ולא כישראל שאינו יכול למכור פחות משתי שנים קודם היובל דכתיב בהו (שם) במספר שני תבואות ימכר לך, אבל אלו מוכרים אפילו סמוך ליובל:",
+                "<b>וגואלים לעולם.</b> אם בתי ערי חומה מכרו אינן נחלטים בסוף שנה כבתי ערי חומה של ישראל, ואם שדות מכרו, אין צריכין לעמוד ביד הלוקח שתי שנים אלא גואלים מיד אם ירצו:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ערכין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..3fc5c00d78f91c4f1318cda773b010b82d6328ca
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,641 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bekhorot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "הלוקח עובר חמורו של נכרי – when it is in the womb of its mother and it is a firstling (i.e., male or female). And for this reason, it (i.e., the Mishnah) took [the words], “the fetus of his donkey,” for there is no holy unclean animal with regard to its first-born other than the firstborn of a donkey alone, but since the words are few of the firstborn of the donkey, he decided and permitted it. But all of these other chapters speak of a first born of a pure animal.",
+                "אף על פי שאינו רשאי – to sell to a heathen a large animal, because of work on Shabbat that would be performed by it (see Tractate Avodah Zarah, Chapter 1, Mishnah 6 – where the Halakha is established that it is forbidden to sell a heathen a large animal – originally owned by an Israelite).",
+                "והמשתתף לו – even if the portion of the heathen is substantial and known, as for example, the [yet unborn] firstborn’s arm or leg, or that of its mother. Any time that if they would sever from it that limb, the animal remains with a blemish – this is the partnership of the heathen and it is exempt [from redemption].",
+                "והמקבל ממנו – that the female donkey belongs to the heathen that an Israelite receives and takes care of it in order that they will divide its offspring, but the body of the animal belongs to the heathen.",
+                "פטור מן הבכורה – that fetus that he (i.e., the Israelite) purchased from the heathen or that he sold to the heathen is not holy, for since the heathen has a portion in it or in its mother, as it states (Numbers 3:13): “I consecrated every first-born in Israel, [man and beast, to Myself, to be Mine],” but not of the heathen.",
+                "אם פטרו את של ישראל במדבר – the Levites did not exempt the animals of the Israel in the wilderness, that the first-born of the cattle, [the] cattle [of the Levites] replaced [and redeemed] it, as it is written (Numbers 3: 45): “and the cattle of the Levites in place of their cattle,” but rather, this is how it should be read: The Levities released/served as ransom the holiness of the first born of the Israelites in the wilderness, as it is written (Numbers 3:45): “Take the Levites in place of all the first-born among the Israelite people, [and the cattle of the Levites in place of their cattle; and the Levites shall be Mine, the LORD’s],” but if the sanctity of the Levites released/ransomed the sanctity of the Israelites, it is a law that they would release/ransom themselves. But after we learned that the sanctity of the first-born was released/ransomed from the livestock of the Levities, we learned that the released/ransomed of their donkeys are exempt from [the rules governing] the first-born, as it is written (Numbers 18:15): “but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed,” all that the first-born of man has, the first-born of impure animals have, and all that the first-born of man doesn’t have, is not found in the first-born of impure animals. But from the first born of pure animals, the Priests and Levites were not exempt, as we learn ahead."
+            ],
+            [
+                "פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור (a cow that gave birth to a donkey of so) – if [the Mishnah] taught [only] “a cow that gave birth to a donkey of sorts” but did not teach “a donkey that gave birth to a horse of sorts,” I might say that the cow that gave birth to a donkey of sorts is that which is exempt from [their offspring being counted] as a firstborn, because they are not at all similar to each other, for this one (i.e., the cow) has horns and that one (i.e., the donkey) does not have horns, for this one (i.e., the cow), its hoofs are cloven but that one (i.e., the donkey), its hoofs are closed, but a donkey which gave birth to a horse of sorts, I might say that that it (i.e., the horse of sorts) is a red donkey and it is obligated [for its offspring to be counted as a firstborn]. But if it (i.e., the Mishnah) had only taught the concluding clause and did not teach the opening clause, I would say that the donkey that gave birth to a horse of sorts is exempt from [its offspring being counted as a firstborn] because a horse is not sanctified with a firstborn, but a cow that gave birth to a donkey of sorts where both of them are sanctified through the firstborn, I might say that it (i.e., the donkey of sorts) is obligated [for its offspring to be counted as a firstborn. Therefore, both phrases are necessary.",
+                "פטר חמור פטר חמור שני פעמים – one in “Sanctify to me all firstborns” (Exodus 13:12) and the other in (the beginning of the Torah reading for Shabbat Hol HaMoed Passover and Sukkot – beginning with Exodus 33:12 and extending to Exodus 34:26) “See you say to me,” (Exodus 34:20).",
+                "מהו באכילה – that is to say, an animal where the birth mother is not similar to the animal born- what is the Halakha with regard to their consumption/eating?",
+                "שהיוצא מן הטמא טמא – and the honey of bees and hornets. It is permitted and is not called that which comes out from the impure, because it does not squeeze/wring it out from their flesh but rather, they bring it into their bodies, since they consume from the flours of the trees and from them the honey is made. But the milk of a human is permitted as I explained, but to suck from the breasts of a woman is prohibited. And all the rest of the milk of impure animals and wildlife, they come from that which is impure and is forbidden.",
+                "דג טמא שבלע דג טהור – even though we did not see it that it swallowed it, for since most fish breed with their own kind, it is like it swallowed in our presence."
+            ],
+            [
+                "נותן טלה אחד לכהן – in redemption. For whichever way you look at it, one of them is a firstborn.",
+                "זכר ונקבה - and it is not known if the male came out first and he is the firstborn, or the female came out first, and there isn’t here the law of the firstborn.",
+                "מפריש טלה – because of doubt, and he releases from him the holiness of the redemption of the donkey.",
+                "והוא לעצמו- that he himself will consume the lamb and he will not give it to the Kohen, for the Kohen is like someone who removes something from his fellow, and the proof is upon him to bring witnesses that the male came out first. But there is no prohibition, for even the firstling of a complete donkey that was redeemed with a young sheep, furthermore there is no sanctity neither with him or that which he redeems it with. But rather where there is theft, if he does not give a lamb to the Kohen, that is his (i.e., the Kohen’s) money, but here there is no theft for there is a doubt.",
+                "שתי חמורות וילדו כו' – a male and female, he gives one lamb to a Kohen because of the male [firstborn]. Or, two males and one female, that one gave birth to a male and one gave birth to a male and female, or alternatively, one gave birth to two males and one gave birth to a female, we give one lamb to the Kohen for certainly there is one male that is definitely a firstborn, but regarding the other where there is a doubt lest the female was born first, we set aside a lamb and it is for himself.",
+                "שני זכרים ושני נקבות – they are of doubt, for perhaps each one of them gave birth to a male and a female, and perhaps the females came out first, therefore, the Kohen does not have anything here, but he designates for them two lambs to release them from their sin and they are for themselves (i.e., the owners), such My teachers explained. But Maimonides holds that there is nothing for the Kohen her and even a lamb for himself he does not have to separate/dedicate, because there is in each one [of these donkeys] a great down when they gave birth to two females and one male, for perhaps one of the two of them gave birth to two females and the other gave birth to a male. Or perhaps, this one gave birth to a female, and the other [gave birth to] a male and afterwards a female, or a female and afterwards a male. mal And similarly there are many doubts with [offspring of] two males and two females, therefore even one lamb for himself he does not designate/separate, and the explanation of my Rabbis is the essential principle."
+            ],
+            [
+                "זכר ונקבה מפריש טלה אחד לעצמו – for perhaps that one (i.e., donkey) that did not give birth gave birth to a female.",
+                "שנאמר ופטר חמור תפדה בשה – every young lamb by implication, young lamb of lambs or young goats, a young male or a young female lamb, etc.",
+                "ופודה בו פעמים רבות - if the Kohen returned and they gave him [the redemption animal].",
+                "נכנס לדיר להתעשר – as for example, an Israelite who had ten donkeys who were doubtful first issues of the womb and he separated/dedicated ten lambs and they are his, behold they enter the pen to a place where they bring in animals there to be tithed, and we tithe them in the manner that we tithe the rest of the animals, and the same law applies that if he had a doubt regarding one first-born donkey or two [and he separated/dedicated for them one or two young sheep] that it would enter the pen with the rest of his sheep to be tithed.",
+                "ואם מת נהנים בו – what he separated/dedicated for redemption of the first-born donkey, if it died at the hand of the owners prior to coming into the hand of the Kohen, the Kohen derives benefit from even though it didn’t reach his hand while living, for from the time that he (i.e., the owner) separated it, it was in the domain of the Kohen."
+            ],
+            [
+                "ולא בחיה – a deer or a ram.",
+                "ולא בשחוטה – a slaughtered young sheep/goat.",
+                "ולא בטריפה – as for example, that its feet were cut off from the knee and above.",
+                "כלאים – a he-goat that comes upon a ewe.",
+                "מפני שהוא שה – whether a ewe or whether a goat, they are called a young goat/young sheep. But the Halakha is not according to Rabbi Eliezer.",
+                "כוי – it is a creature of its own, doubtfully wildlife and doubtfully an animal.",
+                "נתנו לכהן- the actual first-born donkey.",
+                "עד שיפריש שה תחתיו- and this for himself. But afterwards he can use the first-born donkey. But because the Kohanim were suspected in this matter of not separating a young sheep in its place, therefore, an Israelite who gives a first-born donkey to a Kohen does not move from there until the Kohen redeems it in his presence."
+            ],
+            [
+                "בחמש סלעים של פדיון הבן – for they are liable for it (i.e., the five Selas for the redemption price of the first-born male).",
+                "כפדיון מעשר שני – that if he lost it, he is not liable for it (i.e., to replace the redemption of the Second Tithe). For that money, the All-Merciful made him liable to eat in Jerusalem and it left him. And the reason of Rabbi Eliezer is that we found that Scripture made an analogy between the first-born of the donkey and the first born of a human, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.” But the Sages state (Numbers 18:15): “But you shall have the fist-born of man redeemed, and you shall also have the firstling of unclean animals redeemed.” For redemption, the analogy was made but not for another thing.",
+                "ואין כאן לכהן כלום – and he (i.e., the Kohen) is not liable for it, according to the Rabbis. And such is the Halakha.",
+                "מת פטר חמור – after he (i.e., the owner) set aside the redemption, but he had not as yet given it to the Kohen.",
+                "רבי אליעזר אומר יקבר – for since he is liable for the lamb, it is like someone who had not separated it.",
+                "ומותר – an Israelite [is permitted] in deriving benefit from the lamb, for it is like someone who did not separate it.",
+                "אין צריך להקבר – that from the time that I will separate the lamb, it becomes the property of the Kohen and the sanctity of the firstborn ass is released."
+            ],
+            [
+                "קופיץ (hatchet) – a large knife like a small ax that the butchers cut with it the meat.",
+                "ועורפו – that is that he cuts off its head from the border of the neck.",
+                "וקוברו – because it is prohibited to derive benefit after breaking the neck [of the heifer].",
+                "מצות יעידה – regarding a Hebrew maidservant.",
+                "בראשונה שהיו מתכוונים לשם מצוה – and they (i.e., the Sages) would say the dead husband’s brother (brother-in-law who marries his wife) , for the sake of beauty, for the sake of money, they would come in contact with illicit sexual behavior that was not in the place [of the fulfillment] of the commandment [of levirate marriage]. But this is not the Halakha, but rather since the prohibition of marrying the wife of one’s brother has no effect from her, when his brother died without children, behold, she is completely permitted to him, and even a sister-in-law (i.e., widow of a brother who died without issue) for the sake of beauty or for the sake of money.",
+                "מצות גאולה באדון – who decides by lottery the donation of an animal to the Temple treasury, the commandment of its redemption is by the owner prior to all individuals, because he adds the one-fifth."
+            ]
+        ],
+        [
+            [
+                "הלוקח עובר פרתו. אע\"פ שאינו רשאין – to sell him a large animal (see Tractate Bekhorot, Chapter 1, Mishnah 1 and Tractate Avodah Zarah, Chapter 1, Mishnah 6)."
+            ],
+            [
+                "כל הקדשים שקדם מום קבוע להקדשן כו'. וכל שקדם הקדשן את מומן – these two clauses/sections, we explained above in Tractate Hullin [Chapter 10, Mishnah 2 and also Tractate Zevakhim, Chapter 9, Mishnah 3]."
+            ],
+            [],
+            [
+                "המקבל צאן ברזל מן הנכרי (he receives a guaranteed investment from the heathen – which is secure from any loss) – that the heathen placed his cattle to him (i.e., an Israelite) for fixed compensation and to give him those monies for up to ten years, whether they (i.e., the animals) died or lost value, and those offspring that they will have until that time will be [divided] between them.",
+                "וולדות פטורין – from being firstling. Their offspring of those sheep when they grow and bear animals for the first time will be exempt from the law of firstlings. For if he does not give money to the heathen, he will seize the animal, and if he does not find the animal, he will seize the offspring, it is found that the heathen has a connection with the offspring. Therefore, the firstborn of these offspring is exempt from the law of firstlings, for all that the heathen has a hand in/connection to its mother is exempt from the [law of] firstlings. But when the offspring of the offspring bear animals for the first time , that is the fourth [generation] of the guaranteed investment, they shall be given to the Kohen, for all that much the heathen does not have a hand in/connection to seize the offspring of the offspring.",
+                "העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים – if [the Israelite] stipulated that the offspring were in place of their mothers, when he (i.e., the Israelite) made an opening for the heathen for him to have power over the offspring and stated to him: “If the animals will die, you will take the offspring that reach my portion. Now, the power of the hand of the heathen is stronger and is connected to one generation more than of the first [alone]. Therefore, the offspring of the offspring of animals is a guaranteed investment, that when the animals gave birth for the first time, they are exempt from the [law relating] to firstborn animals, since the hand of the heathen belongs to/is attached to them. The offspring of the offspring of the offspring, when they first give birth, that is the fifth [generation] of guaranteed investment, should be given to the Kohen.",
+                "שאחריותן לנכרי -for always, everything that is found the Gentile grabs hold of. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "רחל שילדה כמין עז – even though that both of them are species they are liable for [the law] of the firstborn, nevertheless, if it is not similar to its mother, it is exempt from [the law] of the firstborn. As is it written (Numbers 18:17): “But the firstlings of cattle, [sheep or goats may not be redeemed; they are consecrated],” until it [the cattle/ox] and its first-born is a cattle/ox.",
+                "ואם יש בו מקצת סימנים – that it is similar to its mother, until that it is recognized in them that it is from the same species, it is liable."
+            ],
+            [
+                "שנאמר הזכרים לה' – [the word] \"זכרים\"/males – implies two.",
+                "אי אפשר – to ascertain exactly their two heads came out as one (see Tractate Bekhorot 17a), but rather, the one came out first and we don’t know which of them it was.",
+                "בורר לו את היפה – that in general, the better and [more] healthy one goes out at the beginning.",
+                "משמנים ביניהם – the owners and the Kohen do not have an advantage one on the other in their division other than the [permitted] fat, for the Israelite takes the fat and the leaves the lean one to the Kohen, for he who wants to exact [compensation] from his fellow bears the burden of proof (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to Rabbi Akiva (see Talmud Bekhorot 18a).",
+                "והשני – that remains to the Israelite, it should pasture until a blemish befalls it and afterwards it may be consumed, for it is a doubtful firstling , therefore, it is not slaughtered as pure. But that which belongs to the Kohen, it is not necessary to state that certainly he does not slaughter it until there should be a blemish, but we are speaking about at this time.",
+                "וחייב במתנות – the Israelite, when he slaughters it, he would give to the Kohen the foreleg, jaw and maw. For whichever way you turn, if it is firstling, all of it goes to the Kohen, but if it is not a firstling, he (i.e., the owner) is liable to the priestly gifts.",
+                "ורבי יוסי פוטר – for this is as if the Kohen was worthy of it and it reached his hand but if a blemish befell it, it is given to an Israelite. And it is found that it is exempt from the priestly gifts, for since we consider it as if it came from the hand of a Kohen to an Israelite. And the Halakha is according to Rabbi Yossi.",
+                "רבי טרפון אומר יחלוקו – for Rabbi Tarfon retracted from what he said above [in this Mishnah] that the Kohen selects for himself the better part, for he holds that while alive also we compromise with both of them (i.e., the Kohen and the Israelite) and divide the proceeds. For both of them have a part in both of them (i.e., the animals – the two males). Therefore, if one of them died, they should divide the living one.",
+                "רבי עקיבא אומר המוציא מחבירו עליו הראיה – and the Halakha is according to Rabbi Akiva.",
+                "זכר ונקבה אין לכהן כלום – for perhaps a female [animal] came out first and he who wants to exact [compensation] from his fellow bears the burden of proof. But here, even Rabbi Tarfon admits, that there, when he disagrees because certainly that one [animal] goes to the Kohen, therefore it strengthens one’s right to divide it equally, but here, his power is lessened for perhaps the issue of first-born status is not connected at all. But however, it should go to pasture until a blemish befalls it and afterwards, he can consume it, for it’s a doubt."
+            ],
+            [],
+            [],
+            [
+                "יוצא דפן (a fetus extracted by means of the cesarean section) – its mother was operated upon by a section and they removed the fetus through its walls.",
+                "והבא אחריו – that which is born after it through the path of the womb.",
+                "ירעו עד שיסתאבו – for it is doubtful to Rabbi Tarfon if the firstling of the offspring is holy even though it is not a firstling to the womb, such as a fetus extracted by means of cesarean section which is the first that is born even though it did not open up the womb. If it is a firstling to the womb, it is holy even though it is not the firstling to the offspring, as for example, that which comes after one born by means of cesarean section which is the first that opened the womb bur is not the firstling of the offspring since the one born by means of cesarian section preceded it. But from doubt, both are sent to pasture until they develop blemishes and their owners will consume them with their blemishes for perhaps, we require both [that it is the first to open the womb and the first one born] of them to be firstlings of offspring and to [the opening of] their wombs, but neither one of them is holy. But he who wants to exact [compensation] from his fellow bears the burden of proof. But for Rabbi Akiva, it is obvious to him that we require both [of these prerequisites] require, and not a single one of them is holy. And the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "הלוקח. עז בת שנתה – [a goat] a year old that produced an offspring within its first year.",
+                "ודאי- that offspring belongs to the Kohen, for prior to this it had not produced offspring.",
+                "ספק - it would be sent to pasture until a blemish befalls it and the owners would consume it in its blemishes (see Tractate Bekhorot, Chapter 2, Mishnayot 6-7). But if it is a doubtful firstling donkey, he would separate a lamb and it would be his.",
+                "טנוף (discharge from the womb indicating abortion) – bubbles/pustules of blood that the animal discharges. And they show them to a wise shepherd and recognizes them if they are because of the pregnancy that it miscarried and perhaps it discharged within the first year which is a doubtful offspring and it is exempt from the laws of firstlings, therefore, even a goat that is one year old is doubtful.",
+                "שליא – a kind of covering over the fetus that the fetus is lying in it (i.e., placenta).",
+                "שפיר – above from the placenta is a membrane/skin that has in it congealed blood and it is called the sac of a fetus. And my teachers/Rabbis explained, it is a piece of flesh that has on it the form of a human. But there are those who say that is called a sac of a fetus, because it is made like a tube.",
+                "ששפעה חרדת דם (that discharged a clod of blood) – that discharged a portion of blood (see also Tractate Hullin, Chapter 4, Mishnah 7 regarding to the placenta).",
+                "הרי זו תקבר – to inform that it was exempted from the [law of] the firstling, for a person who sees that they bury it knows that what comes after it (i.e., born afterwards) is not holy for the [law of] the firstling. And the Halakha is according to Rabbi Akiva and [according to] Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "אין חוששין שמא בנה של אחרת היה - that what comes (i.e., the offspring) after it is a doubtful firstling, that we would say: “this animal never gave birth, but that she loved this one, the male offspring of her neighbor,” but if because that she has milk, there is a minority of those giving milk even though they have not given birth, but certainly we don’t say, that it is her offspring and that she is exempt from the laws of firstlings (see Talmud Bekhorot 20b).",
+                "מבכירות – female animals that did not give birth until now.",
+                "אין חוששין שמא בנה של זו בא לו אצל זו – for we should be troubled for all of them of a doubtful firstling status, but certainly, those that are running after/clinging to those animals that have given birth for the first time were definite firstlings, but those running after/clinging to those animals that were not giving birth for the first time were definitely plain (i.e., not firstlings). And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "עושה מקום בקופיץ - This is our reading. But in the Gemara (Talmud Bekhorot 25a), it explains that we teach לקופיץ (instead of בקופיץ )/to a hatchel, that is to say, for the need of the place of the hatchel, we remove the hair of the neck, and there isn’t here [a violation of] (Deuteronomy 15:19): “you must not…sheer your firstling sheep,” for plucking with the hand is not sheering , but with a utensil, it is definitely forbidden.",
+                "וכן מותר לתלוש את השער- and even ab initio, to show to the Sage the place of the blemish. And the Halakha is according to Rabbi Yosi ben Meshulam."
+            ],
+            [
+                "עקביה בן מהללאל מתיר [Rabbi Akavya ben Mehallalel permits] the wool for the Kohen to derive benefit from it.",
+                "וחכמים אוסרים – for if he permitted him the wool that drops off/falls out while living, he will come to wait for a firstling in order that his wool will drop off/fall out every hour, and it will come to be a snare/stumbling block that he will shear it and work on it, and those consecrated animals that are disqualified are forbidden for shearing and for work, as it is written )Deuteronomy 12:15): “[But whenever you desire,] you may slaughter and eat meat [in any of your settlements according to the blessing that the LORD your God has granted you],” you may slaughter but not shearing.",
+                "לא בזה התיר עקביה – meaning to say, not in this [case- of the hair of a blemished firstling which fell out, and which one put in a wall niche/window, and which -firstling – one slaughtered afterwards] did [Rabbi] Akavyah [ben Mehallalel] permit and the Sages prohibited, for everyone agrees that when he slaughters it, it is permitted, slaughtering provides the benefit of the wool that is attached to it to permit it after ritual slaughtering, he also benefits from that which is plucked/detached and placed in a wall niche/window. But they did not disagree other than regarding a dead animal, for that wool that is attached to it requires burial, [Rabbi] Akavya [ben Mehallalel] permits the wool that fell out from it while it was living but the Sages prohibit it as a decree lest he will delay in order to derive benefit from the wool that falls out from it every hour, and one would come to perform acts of shearing and work. But the legal decision is even after the ritual slaughter, the wool that fell out from it while living is forbidden.",
+                "צמר המדובלל (wool which dangles/clumps in the wool) – that was not detached entirely but is attached with the wool and it doesn’t fall.",
+                "את שנראה עם הגיזה – when they slaughter it and shear it after the ritual slaughter, that the wool that clumps/dangles is mixed with the rest of the shearing and does not appear as separated from it, it is permitted like the rest of the shearing.",
+                "ושאינו נראה עם הגיזה – that it went outside too much and is recognized that it is [separated] from the shearing.",
+                "אסור – it is like it fell off/dropped completely prior to the ritual slaughter. And the anonymous teaching is according to the Rabbis who dispute that of [Rabbi] Akavya [ben Mehallalel], and the Halakha is according to them."
+            ]
+        ],
+        [
+            [
+                "עד כמה. להטפל בבכור – to be engaged with its (i.e., the firstling’s) raising prior to giving it to the Kohen.",
+                "בדקה עד שלשים יום ובגסה עד חמשים – In the Gemara (Tractate Bekhorot 26b), we derive it, from what is written (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats. You shall give Me the first-born among your sons,” and adjacent to it (Exodus 22:29), “You shall do the same with your cattle and your flocks,” and they show an incongruity/objection, “your bull” which is mentioned earlier in Scripture to “the skimming of the first yield of your vats” which is early, and “your flocks” which is later than the “the first-born among your sons” but “the skimming of the first yield of your vats” which are the first-fruits are offered at fifty days, that the grain is ripened on Passover and we don’t bring the first-fruits until Atzeret/Shavuot, as it is written (Exodus 23:16): “and the Feast of the Harvest, of the first fruits of your work, [of what you sow in the field], and just as you do for the “skimming of the first yield of your vats, which you do not bring until the end of fifty days, so you do for your bulls that you do not bring it until fifty days, and in the manner that you act regarding the first-born of your sons, as it is written concerning it (Numbers 18:16): “Take as their redemption price from the age of one month up,” similarly you should do for your flock that you should not bring it until thirty days.",
+                "בדקה שלשה חדשים – because its care-taking (i.e., of small cattle) is more troublesome (see Talmud Bekhorot 26b and Talmud Bava Metzia 69a), for its teeth are thin and it is not able to eat grass. And if it won’t be with its mother it will die. But the Halakha is not according to Rabbi Yossi.",
+                "לא יתנו לו – for since its care-taking is cast upon an Israelite for fifty days, and the Kohen said to him “Within this time [period], give it to me and I will pasture/tend it.” It is similar to someone who rents it that he saves him from the trouble on the condition that he (i.e., the owner) will give it to him and not to another Kohen, and this is similar to a Kohen who helps/assists in the granary/threshing floor to thresh and to winnow in order that they will give him the heave-offerings/Terumot, and it is taught [in a Baraitha] that Kohanim and Levites who assist in the granary/threshing floor, they don’t give them have-offerings and tithes. But if [the animal] had a blemish and he said to him: “Give it to me and I will consume it, for since it was pointed out to him, e was not like the Kohen who assists in the granary.",
+                "בין תמים בין בעל מחם – whether at the time of the Temple or whether at the present time, every year it is his, he is permitted to uphold it. And a firstling with a blemish, we derive that it is given to a Kohen, and he consumes it with its blemish for since it is written (Numbers 18:18): “But their meat shall be yours,” is the plural language, whether it is pure firstling or whether it is a firstling with a blemish."
+            ],
+            [
+                "כל שנים עשר חדש – from when it (i.e., the firstling) was born.",
+                "לאחר שנתו – as for example, at this time, when he needs to keep it/sustain it until a blemish befalls it.",
+                "אינו רשאי לקיימו אלא עד שלשים יום – from the day that the blemish befalls it [consuming it thirty days later]."
+            ],
+            [
+                "רבי יהודה מתיר – with blemishes that are in the eye, Rabbi Yehuda admits/agrees that it is prohibited, because they change after death since because of the pain of death, the eye changes and even though it appears as a permanent blemish, if it had appeared to it while living it would have appeared as a passing [blemish], and he would not permit anything other than blemishes that are on the body that do not change. But Rabbi Meir holds that we make a decree that blemishes that are on the body that do not change on account of blemishes that are in the eye that do change. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "מומחה – he that received permission from the Nasi/President or from the Bet Din/Jewish court of the Land of Israel to permit firstlings. And even though that in a general way, he who studied the [Written] Torah [and the Oral Torah] and knows how to think and to compare by analogy [two laws] and to understand and form a conclusion by analogy, he one who is called a specialist/Mumheh, and when he is recognized and known and when he has acquired fame among the people of his generation, he is a specialist for the many, and he can judge as an individual, even though he did not receive permission from the Exilarch/head of the Diaspora community, [but] in regard to permission to permit firstlings, he is not called a specialist, and he is not able to permit firstlings other than after he receives permission from the Bet Din/Jewish court of those ordained in the Land of Israel, for the domain of the Exilarch does not have an effect in this.",
+                "וישלם מביתו – and when he pays a Kohen, he gives one-fourth of its cost if it is a small animal, and half of its cost if it is a large animal. And because of this, he pays one-half [of its cost], for the money that is placed in doubt we divide it, but one can say that he loses it, for if he had not permitted this to himself, he would bring a complete expert and permit it for himself and he would consume it, but now it requires burial, and one can say, that he doesn’t lose anything, for perhaps, there wasn’t a blemish and a complete specialist would not permit himself [this], and perhaps a fixed blemish would not fall upon it ever until it dies. And the case where he doesn’t pay one-half for a small animal like that of a large animal, is because there is greater trouble to raise a small animal and he who permitted the firstling for the Kohen saved him from the great trouble to care for a small animal, for perhaps if he had shown it to another, he would not have permitted it and he would have great amount of care taking for it until a blemish would befall it, and for this reason, he would injure it that he would not have to pay other than one-quarter. But Maimonides explained this regarding another matter, and this is essential.",
+                "מה שעשה עשוי וישלם מביתו – for the one that where there is a case of indirect damage, he is liable to pay from his house/property for the loss that he caused to his fellow, but the one that does not judge a case of indirect damage explains our Mishnah explicitly that he engaged in business by hand [directly].",
+                "וזיכה את החייב – and the case can be found as for example, that he had a deposit with the lender and this [specialist] exempted the borrower [from paying] and he took the deposit in his from the hand of the lender and returned it to the borrower.",
+                "וטימא את הטהור – it is found that he did business with it by hand, as for example, that he brought before him pure animals to borrow them and he said that they are ritually impure and he took one reptile and had it come in contact with them, in order that there would be no further doubt and that his words would be validated.",
+                "וטיהר את הטמא – as for example that he took ritually pure fruit/produce and combined them with those fruit/produce that he purified, and he acted not in accordance with the law and defiled them.",
+                "ואם היה מומחה לבית דין – that he received permission from the Bet Din.",
+                "פטור – for he would not be able to tell him why he made this judgment for he was not expert in the laws.",
+                "האם שלה – her womb.",
+                "והאכילה רבי טרפון לכלבים – for they asked him about it and he said that it was “torn” (i.e., unkosher) and he fed it to the dogs.",
+                "שלא תלד – because their cows and pigs were very prominent and they sell them for a high price , and they want that they will not give birth for another kingdom in order that they will be needed, and they cut/sever their mother and she does not die, therefore, she is not “torn”/unkosher.",
+                "הלכך חמורך טרפון – you have lost your donkey, for you need to sell it in order to pay the cost of the cow to its owners.",
+                "שמומחה אתה – one and another thing he said to him, one – that he error in this matter of a Mishnah, for our Mishnah in [the third chapter of Tractate Hullin] “These are the torn animals’ [Mishnah 2], you took its mother which was kosher and we hold that he errs in the matter of the Mishnah, and the former argument is to be reinstated and we judge him appropriately and he does not pay. And furthermore, alternatively, and the weighing of opinions [of opposing views] – that is, as for example, two Tannaim or two Amoraim who argue, and the Halakha is not stated either according to this Master or according to that Master and the general practice is like one of them, and he went and acted like the other one, what is done is done and he pays from his estate."
+            ],
+            [
+                "אין שוחטין על פיו – for perhaps because of reward he permits it.",
+                "כאילא – the name of a Sage that lived in Yavneh, and he was a pious individual and was not suspected of this, and whether he said to them that it (i.e., the firstling) was pure or whether he said to them that it had a blemish, he would take all of his salary.",
+                "ארבע איסרות בבהמה דקה ובגסה ששה – a large [animal] increases the trouble involved, to cast it to the ground and to turn it upside down and to check its blemishes. Therefore, its payment is greater.",
+                "בין תמים בין בעל מום – and even though that when he tells him that it is ritually pure, he does not benefit from him at all, and he takes his salary, for if he did not take his payment/reward , they wold come to suspect him that he said that it (i.e., the animal) has a blemish, and from here, Maimonides judges on those who slaughter [animals] for the public, for it is appropriate for them either that they should not take a salary at all, or that they should take a salary on the finding of [animals] that died of themselves or were torn, like those that are found in the field, similar to those who see the blemishes in firstlings."
+            ],
+            [
+                "הנוטל שכר לדון דיניו בטלים – as it is written (Deuteronomy 4:5): “See, I have imparted to you laws and rules as the LORD my God has commanded me, [for you to abide by in the land that you are about to enter and occupy.],” just as I [do it] gratuitously, so you [do them] gratuitously. But among the Rabbis of Ashkenaz, I saw scandalous behavior in this matter , that an ordained Rabbi, the head of a Yeshiva, is not embarrassed to take ten gold coins in order to be [present] for half-an hour for the writing and delivery of one Get/Jewish bill of divorce, and the witnesses that affix their names on the Get [receive] two gold coins or one gold coin for each of them at the very least, and this is not a Rabbi in my eyes, but rather a thief and a violent man who attained it by force, because he knows that we don’t give a Get in his city without his permission, and he who gives the Get against his will needs to give him all that he desires. |But I am worried regarding [this] Get/Jewish bill of divorce that it is invalid, for it is taught in our Mishnah, that a person who takes a reward to judge, his judgments are invalid; to testify, his testimony is invalid.",
+                "",
+                "לקדש – to mix the dust of the sin-offering in fresh water in a vessel.",
+                "אפר מקלה – the ashes of a portable stove on feet is called calcined ashes/hearth ash (i.e., a symbol of mourning, supplication), that is to say, mere ashes that have no sanctity.",
+                "אבל אם היה – this person who sees/examines the firstlings, or this one who is a judge, or the witness, or the one sanctifies is a Kohen, and the person who goes with him pardons him in the place of defilement and defiled him from consuming his heave offering, and makes him lose out that he needs to acquire non-sacred produce and to eat, and the value of non-consecrated are more expensive than the value of the heave offering, for non-sanctified produce is appropriate for all, but heave offering is not appropriate other than for pure Kohanim.",
+                "מאכילו – this one who brings him gives him to drink and anoints him.",
+                "ונותן לו שכרו כפועל – if he was customarily [engaged] in heavy and difficult labor, and he earns a great deal, we estimate how much a person like this wishes to take that is less than one he would earn with heavy labor and to be engaged in this work which is easier, and such we give him,. For it is permitted fo each judge to take a salary for his idleness, for the idleness is known and recognized/familiar, and he takes from the two litigants equally, but more than this is forbidden."
+            ],
+            [
+                "החשוד על הבכורות – a Kohen who is suspected of placing/attaching a blemish on a firstling.",
+                "בשר צבאים – for it (i.e., deer/gazelle meat) is red and he switches it with the meat of a calf, and sometimes, when he sells the firstling of a pure calf and he said that it is the meat of a deer/gazelle, where we aren’t troubled by a firstling.",
+                "ולא עורות שאינן עבודים – but of tanned [hides] we buy from him, for if it is a firstling, he would not trouble himself with it, for he holds that the house of the Rabbis will hear of it and will cause him to lose [money] from it.",
+                "לוקחים ממנו עורות של נקבה - - for they certainly will know it But the first Tanna/teacher who prohibits it, holds that perhaps that they sever its male genitals and treat it like the females, and when they asked him what is this incision in the place of the female genitals, he would state that the mice consumed it. But the Halakha is not according to Rabbi Eliezer.",
+                "מלובן וצואי – they explained in the Gemara (Talmud Bekhorot 29b) that it states: wool that is cleansed of its dirt, that is to say, that he washes from its filthy matter . But we don’t say that if it if is a firstling, he does not lose his troubles/efforts and it doesn’t glisten for he holds that the Rabbis heard and causes him to lose from it, for since he troubles a small amount but is not exacting with it.",
+                "אבל לוחקין ממנו טווי ובגדים – for if it is firstling, he would not go to the trouble all that much with them, for he stringent with his trouble for perhaps he will suffer loss from it.",
+                "טווי ובגדים – he is not saying actual clothing. For now that is merely spun, they will purchase from him, but he needed woven clothing, but rather, clothing, that is linen made from wool which is not woven."
+            ],
+            [
+                "החשוד על השביעית – to sow or to do business with the after-growths of the seventh year.",
+                "סרק – that is prepared with a comb, for since his trouble is little/small, he is not stringent.",
+                "אריג – not actually woven, for now that which is spun is permitted, we require woven. For this comes within the category of spun before it. But rather, woven, that is by the eye, twisted chains that they make from flax that were never spun."
+            ],
+            [
+                "אפילו מים ומלח – and because of a fine [they don’t purchase water or salt from him].",
+                "כל שיש בו זיקת תרומה – every thing that the heave offering is used for. And “all” includes the insides of fish that they combine with them olive oil that has the obligation to pay heave offering. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "אינו חשוד על המעשרות – and they purchase from him grain in the rest of the years of the Seven Year cycle, but they don’t tithe from them as definitively [tithed] but as a doubtfully tithed. And the reason is that he who is suspected [of violating] the Sabbatical Year is not suspected on account of tithes, and one who is suspected on account of tithes is not suspected on account of the Seventh Year [produce], because there is is in each of hen material that is not part of its partner; Seventh Year produce does not have be consumed inside the walls of Jerusalem, but Second Tithe is not consumed other than within/inside the wall [of Jerusalem]. Therefore, there is a more stringent punishment regarding [Second] Tithe than from the punishment of [not consuming] the Sabbatical Year produce. For the [Second] Tithe has redemption, but since the Seventh Year [produce] is forbidden, it does not have redemption, therefore, the Seventh Year is more stringent than from the [Second] Tithe.",
+                "החשוד על זה ועל זה – since he is suspected [of violating] a Torah prohibition all the more so, that he is suspect [of violating] on the purities, for they are from the Rabbis, that a person eats his unconsecrated produce in ritual purity.",
+                "ויש שחשוד על הטהרות – that are of the Rabbis, but is not suspected on account of Seventh Year produce and [Second] Tithe. For one that is suspected on a Rabbinic [legislation] is not suspected [of violation] of a Torah prohibition."
+            ]
+        ],
+        [
+            [
+                "כל פסולי המוקדשין (all consecrated animals that are disqualified) – Holy Things that had a blemish befall them, if we sell them at a high price, it is a benefit of discretion to Temple property. Therefore, they are sold in the bazaar/shop, that is the marketplace where they sell in the rest of the unconsecrated meat and there it is sold at a high price.",
+                "ונשקלין בליטרא – to be sold in the manner that the butchers sell unconsecrated meat, for since they are able to sell it at a high price, they add to its worth when they redeem them from Temple property.",
+                "חוץ מן הבכור ומן המעשר – that if they are sold at a high price their benefit is to owners. The firstling, its benefit is to the Kohen, for the meat of a firstling is consumed by everyone, but the Kohen sells it and takes its monetary worth, for the Kohen is called the owners of the firstling. But because of the benefit of the regular individual/commoner, we do not treat lightly Holy Things to treat them with the custom of unconsecrated things to sell them in a bazaar/shop, but rather in his house, and even though people will not cut the meat so much. But they are not measured with a litra but rather by estimation, and if he loses [a bit], it does not matter.",
+                "ושוקלין מנה כנגד מנה – that if he has a piece of unconsecrated meat that is weighted in the litra, he can weigh the meat of a firstling against it. But tithes we don’t weigh a Maneh against a Maneh, for at it appears as if he sells it, and the tithe of cattle it is prohibited to sell it at all because it is not written regarding it (see Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed,” in the manner that it is written regarding a firstling but rather (Leviticus 27:33): “[If he does make substitution for it, then it and its substitute shall both be holy:] it cannot be redeemed/לא יגאל,” and we taught in Sifrei [B’midbar] that regarding a firstling where it states “it cannot be ransomed,” tithes, where it states concerning it, “it shall not be redeemed”, is no sold, neither living nor slaughtered, and not pure and not with a blemish."
+            ],
+            [
+                "לא ימנה ישראל עם הכהן – to eat with him in an association from the meat of a firstling with a blemish, for they not numbered regarding the firstling other than in an association that is entirely Kohanim [alone], as it is written (Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering and like the right thigh,” for just as the breast and the thigh are for the Kohanim [only], and not for the Israelite, even the firstling, whether pure or with a blemish, are for the Kohanim [only] and not for the Israelite.",
+                "ובית הלל מתירין ואפילו נכרי – as it is written (Deuteronomy 12:15): “[The impure and the pure alike may partake of it,] as of the gazelle and the deer,” just as the gazelle and the deer, even a heathen [may partake of it], even to the firstling also. And Scripture [teaches] as it is written (Numbers 18:18): “But their meat shall be yours:…like the breast of elevation offering and like the right thigh,” and it is speaking specifically about the pure firstling.",
+                "שאחזו דם – a sick [animal] who is danger from excess blood [letting].",
+                "אין מקיזין לו דם – and even in a place where he does not make in it a blemish. For since a person is pressed (see Tractate Pesahim 11a) when his money is at stake, if you permitted him in a place where he does not make a blemish, he would come to make it in a place where one makes in it a blemish.",
+                "ובלבד שלא יעשה בו מום – that he will not tear apart the top of his ear or the top of its lips in the place where it is not able to return and be healed, the Rabbis hold all the more so that if you did not permit him in a place where there is no blemish, he will come to make it even in a place where it has a blemish.",
+                "לא ישחוט עליו – for since and he placed in it [a blemish] until another blemish befalls it.",
+                "יקיז – [he should draw blood] even in the place where he makes a blemish in it, even he needs to let blood from the same limb and not leave it until it dies. But even though he made a blemish with his hands, he should slaughter it. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "הצורם (he who makes a slit) – he mutilates/disqualifies. And we are speaking of a Kohen, who slits the ear of the firstling in order that it will be unconsecrated in his hand.",
+                "הרי זה לא ישחט עולמית – and even if another blemish befell it, because of a fine, because he transgressed and placed a blemish on Holy Things. For a person who places a blemish on Holy Things is flogged forty times (i.e., minus one), and even if he made a blemish upon a blemish. As it is written (Leviticus 22:21): “there must be no defect in it,” it reads, “will not be in it,” that he will not place in it a defect. For it could have been written, “a defect,” but it is written, \"כל מום\"/”there must be no defect,” to include even a defect that he did not place upon it.",
+                "כשיולד לו מום אחר ישחט עליו – and even on the same defect itself. If it person who placed the defect on it died, his son slaughters it after him on that defect, but the Rabbis fined him (i.e., the original person who placed he defect on the animal) but the Rabbis did not fine his son. And such is the Halakha.",
+                "ושערו מדולדל – that it was never sheared.",
+                "קסדור (quaestor) – appointed by the king.",
+                "מה טיבו של זה- that he left it to be wounded/damaged so much.",
+                "פגיון – a knife that has two mouths is called a dagger.",
+                "והתירוהו – even though that the heathen intended to place upon it a blemish. Since that it was without the knowledge of an Israelite/Jew that he did it, he didn’t intend to do something beneficial to a Jew.",
+                "ראה שהתירוהו והלך וצרם באזני בכורות אחרים – in order to do something beneficial to a Jew, it was done as if the Jew had said to him that he should do it and it is prohibited.",
+                "היו תינוקות משחקות – and it is necessary to inform us about a heathen quaestor and young children. For if it had taught [only] the quaestor, I might think that it was a heathen that was permitted for one cannot make a decree for perhaps he comes to hand it over to you and to learn how to make a blemish in Holy Things, for we do not care that it is the habit of heathens for it is their custom in forbidden thigs, but a minor, if he permitted him, he would come to hand it over to you, I would say no. But if we taught only regarding young children, I would think that it was a young child that the Rabbis permitted, for one that is appropriate would not come to state also that an adult who cast upon it a blemish would be permitted, for a minor and an adult are not confused/interchangeable, but an adult heathen who comes to switch with an adult Israelite, I would say no. Both are necessary.",
+                "כל שהוא לדעתו אסור – to include an indirect effect. As for example, that he would cause the animal to walk in a place where there is iron in order that it would trip upon it and a blemish would befall it.",
+                "ושלא לדעתו מותר – to include that if the Israelite/Jew was making a statement incidentally (i.e., in ignorance of its legal bearing), and states in the presence of the heathen that this firstling if a blemish befell it, that is that we consume it. And the heathen heard and placed upon it a blemish, it is permitted."
+            ],
+            [
+                "היה בכור רודפו כו' הרי זה ישחט עליו – but the law only applies when he kicked it (i.e., the animal) at the time that of the chase [by the animal of the person], but not when it was not at the time of the chase.",
+                "הראויין לבוא בידי אדם – that one can say that a person make them (i.e., the blemishes) in it (i.e., the animal), such blinding its eye, cutting off his hand, or slitting its ear.",
+                "רועים ישראל נאמנים – a Jew who is shepherd of the cattle belonging to a Kohen is believed to state o the blemishes that befell the Kohen’s cattle that they happened on its own, and the Kohen, its owner can consume it with its blemish. But we do not suspect him that perhaps through a person this blemish came intentionally and that this shepherd is lying and he comes to permit it in order that his master the Kohen will slaughter it and feed him from it, for an Israelite/Jew is permitted to eat from the firstling with a blemish when the Kohen gives him [food] from it, for in this we do not suspect him, for a small amount of quaffing like this, we do not suspect that the shepherd would lie and transgress the sin in order for this small quaffing alone (see Talmud Bekhorot 35a – that they are so dependent upon their employers for their bread and butter).",
+                "רועים כהנים – shepherds who are Kohanim, are not believed when they shepherd the cattle of Israelites/Jews. For this Kohen is suspected that he himself placed a blemish in it, that this shepherd would say, My master did not leave it to me and I will give it to an other Kohen. And the same law applies that the Kohen shepherd is not believed to testify on a firstling of another Kohen, for we are suspicious of doing good to each other, for he held that I will testify for him now and he will do do me a favor when an Israelite gives me a pure firstling, and I will place a blemish in it and this Kohen will testify on my behalf that the blemish befell it on its own.",
+                "רבן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן של עצמו – Rabban Shimon ben Gamaliel disagrees with the first Tanna/teacher, for he holds that the Kohanim were not suspected other than on the firstling itself for was already given to him by an Israelite, but on that of his fried, whether, his Master/teacher or another, they were not suspected concerning them.",
+                "רבי מאיר אומר כל החשוד בדבר לא דנו ולא מעידו – and there is a [difference] between the first Tanna/teacher and Rabbi Meir, for according to Rabbi Meir, a firstling belonging to a Kohen that blemish befell it, two from the marketplace have to testify upon it, but one witness, even one who is not a Kohen, does not help. But according to the first Tanna/teacher, especially a Kohen is not believed to testify on the firstling of a Kohen, for we are concerned for doing good to one another, but one who is not a Kohen, even one who testifies is believed to permit it. But Rabban Shimon ben Gamaliel states that even the children and the members of the household of a Kohen are believed, for specifically, only on what is his he is not believed. And his wife is also not believed because she is like is body. And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "הראיתי בכור זה – to a Sage. And he said to me that this is a permanent blemish and he slaughters it, as long as he has witnesses that he [himself] did not make the blemish. For the Kohanim are suspected of placing a blemish in a firstling in order to sell it or to consume it as unconsecrated meat, but they are not suspected of consuming pure Holy Things outside [of the Temple courtyard] or to state about a temporary blemish that it is permanent. And a Kohen who is a specialist/expert is believed to adjudicate about the blemish of a firstling that it is permanent and/or to permit it. And similarly, a Kohen is believed to state that an Israelite/Jew gave me this firstling with a blemish and he is supposed to reveal if the Israelite/Jew gave it to him with a blemish or not, and it is a matter of business to reveal that people are not lying.",
+                "הכל נאמנים על מומי המעשר – Kohanim are obligated to separate the tithe for cattle like an Israelite/Jew. And everyone is believed to stated regarding a blemish that was made on the cattle that was tithed that it was not intentional, and even its owners. For since that if he needs to, he would place of blemish in his entire flock prior to to tithing, and it would be found that the tithe has a blemish.",
+                "שנסמית עינו שנקטעה ידו – that is a prominent blemish.",
+                "בני הכנסת – that is to say, that they are not Sages. And these words [apply] when there is no individual specialist/expert, but in a place where there is an individual expert/specialist, it is not slaughtered other than by the word of the expert, and even with a prominent blemish. This is similar to the renunciation of vows that in a place where there is an individual expert/specialist, three commoners [on a Jewish court] do not help.",
+                "אפילו היו שם עשרים ושלשה – even if there was a Sanhedrin in the place, if there isn’t one individual that received permission to permit the blemishes of a firstling, it is not slaughtered by their word, even with a prominent blemish, until there will be a specialist/expert there. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "השוחט את הבכור – and sold from its flesh and it became known to us that he had not shown it to a Sage.",
+                "מה שאכלו – those who purchase its food.",
+                "ויחזיר להם את הדמים – because of a fine. That he fed them forbidden flesh/meat.",
+                "מכרוהו – those who purchase it for a heathen, since he did not cause them the prohibition, they will pay him the cost of the torn animal, like it is sold cheaply, and he will return to them the remainder. But regarding a firstling, it is not taught, “they sold it to heathens,” for from a pure firstling is prohibited to derive benefit."
+            ]
+        ],
+        [
+            [
+                "על אלו מומין. נפגמה – there is no notch without loss, but a slit [in the ear] implies also without loss, and the measurement of a notch is when one makes a notch deep a=enough for the nail to halt on passing over the edge (see Talmud Bekhorot 37b).",
+                "חסחוס (if the ear is split from the cartilage inwards) – the lobe of the ear which is called TANRUS in the foreign language.",
+                "אבל לא מן העור- for the distinguished skin is healthy and it is not a blemish and this skin is the soft ear-lap.",
+                "נקיבה מלא כרשינה – that there is in the cavity of the incision a measurement of the berry of vetch, whether the incision is long or whether it is round, if there is in all of them to combine in its cavity like the measurement of a berry of a vetch, this is a blemish.",
+                "שתהא נפרכת – it becomes crumbles and broken pieces when they handle it. But the Halakha is not according to Rabbi Yossi. But these blemishes that are considered in our Mishnah, when they slaughter upon them the firstling, we derive from Biblical verses, as it is written (Deuteronomy 15:21): “But if it has a defect,” is a generalization, “lameness or blindness” is a detail, “any serious defect” – it returned to provide a generalization, you do not judge other than what is similar to the detail. Just as the detail explains open blemishes that do not return [to their healthy state], so also, all open blemishes and they don’t return [to their healthy state] (and the Halakha is according to the first Tanna/teacher)."
+            ],
+            [
+                "ריס של עין- the eyelid of the eye.",
+                "הרי בעיניו – that is to say, behold that there is in his eyes.",
+                "דק (cataract; veiled or withered spot in the eye) – TILA in the foreign language.",
+                "חלזון, נחש – that is an eye-disease, also called נחש (see Talmud Bekhorot 38b), and we call it NAHASH for it is made striped like a snake. And it is additional flesh that is stretched and covers part of the black that is I the eye, and we call it TIFRA in Arabic, like we call the fingernail TIFRA, because it covers the eye in the manner that the fingernail covers the flesh of the finger.",
+                "עינב (growth on the eye) – that there is in his eye like the berry/grain of a growth.",
+                "לבן הפוסק בסירא – SIRA/thorn that is a line that is in the eye around the black that from which the vision of the eye comes. But if a white thread comes out from the white that is in the eye and breaks through a line and enters into the black, this is a blemish.",
+                "שחור ונכנס בלבן – if one black thread comes out from the black that is in the eye and breaks through the thorn, and enters into the white [of the eye].",
+                "אינו מום שאין מומין בלבן – for it is not the eye, but rather the fat of the eye."
+            ],
+            [
+                "חורוד (white spots on the cornea/cataract) – like white drops on the eye. The Aramaic translation of white is חיור/white.",
+                "והמים (rheum)– that descends into the eye and prevents the seeing.",
+                "הקבועים – it refers to both, to the white spots on the cornea and the water/rheum.",
+                "בודקין אותו שלשה פעמים בתוך שמונים יום – on every twenty-seven days which is one-third of the time of eighty days, approximately, we examine it if the cataract/white spots on the cornea went away. And if it it went away, even though it returned, we count eighty days from the day that it returned, for it isn’t lasting white spots on the cornea/cataracts until it stands for eight days. But if he did not examine it within the eighty [days], even though the cataracts/white spots on the cornea are found there on the eightieth day, it is not a blemish, lest in the meanwhile, it went away and then returned. And the Halakha is according to Rabbi Hanina ben Antigonus.",
+                "אלו הן מהם הקבועים – meaning to say, how do we know if it lasting or transitory?",
+                "אכל לח ויבש של גשמים – if they fed it straw and leeks for medicinal purposes that we call FINEO in the foreign language.",
+                "לח – that grows in Adar and half of Nisan.",
+                "ויבש- that grows in Elul and half of Tishrei.",
+                "של גשמים – that is that grew in a field sufficiently watered by rain and requiring no artificial irrigation. But our Mishnah is deficient and should be read as follows (see Talmud Bekhorot 38b): If it ate moist (i.e., that grew during Adar and half of Nisan) and dry (i.e., that grew during Elul and half of Tishrei) of a field regarding a field naturally watered by rain, it is a blemish; if it was a field requiring irrigation, it is not a blemish. But if it is a field naturally water by rain, [if] it ate dry (i.e., that grew during Elul and half of Tishrei) and afterwards, it ate moist (i.e., that which grew during Adar and half of Nisan) it is not a blemish until it would eat dry (i.e., that which grew during Elul and half of Tishrei) after that which is moist (i.e., that which grew during Adar and half of Nisan).",
+                "של בית השלחין - land that requires watering it is not for medicinal purposes, and we don’t examine it.",
+                "אכל יבש ואחר כך לח- for medicinal purposes, this is not its cure, and even though he was not cured through it, it is not a blemish.",
+                "עד שיאכל יבש אחר הלח – this is the manner of his cure, straw and leeks that grow in Adar and half of Nisan, we feed it during Adar and half of Nisan, but straw and leeks that grew in Elul and half of Tishrei, we feed it in Elul and half of Tishrei. For we don’t slaughter it until all the days of the summer have passed and we examine it at both times, and if it was not cured, it is a blemish, and it (i.e., the animal) needs to eat from them no less than a dried fig during each and every meal all three months at the beginning of the meal and after it drank, and it would not be tied at the time that it eats these grasses for medicinal purposes, and there wouldn’t be an individual [animal] but with its fellows, in the field and not within the city. And if it fulfilled all of these conditions and was not cured, it is a blemish and we slaughter it."
+            ],
+            [
+                "חוטמו שניקב וכו' – and this is where the outer partitions/walls of the nose were perforated, that the perforation is seen from the outside. But [if] it is not seen other than from inside, as for example, when the partition that divides the nose was perforated, it is not a blemish, for it is secret, and we derive from [the principle] of a generalization and a specification, that we require blemishes that are revealed [in the open].",
+                "שנפגם – and it has something missing/lacking.",
+                "שנסדק – but there is nothing lacking/missing. And the measurement of the notch/incision, in order that the fingernail can encircle it.",
+                "שפתו – the outer row/line of the lip [of the firstling], meaning to say, the outer point/thin part.",
+                "חיטיו החיצונות – the teeth that are in the middle of the mouth.",
+                "שנפגמו – that are missing.",
+                "נגממו (incisors are broken off/levelled with the gums) – squashed beyond recognition -, and there doesn’t remain from them other than a small mark/trace, and they don’t protrude like they are accustomed to be.",
+                "הפנימיות – the large teeth that we call MASHILASH, that were completely uprooted. But if they were damaged or worn down/levelled, it is not a blemish.",
+                "אין בודקין את המתאימות ולפנים – the large teeth that one appears like two [teeth] and are made like twins. From there and inward it is not considered a blemish because it is in secret. But they themselves, when they were uprooted, are not a blemish. But the Halakha is not according to Rabbi Hananiah (Hanina in the Mishnah) ben Antigonus."
+            ],
+            [
+                "זובן (bag which contains a male animal’s membrum) – the case/casket that the sinew of the cattle is hidden/covered in). When it is damaged/mutilated, it is a blemish because it does not return healthy, but if it was removed it is not a blemish, for it returns to its normal condition.",
+                "עריה של נקבה (genitals of a female animal) – pudenda that protrudes outward and appears on the rest of the area of the body.",
+                "במוקדשים – in the rest of Holy Things that have in them female [animals] as for example, peace offerings, for whereas regarding the firstling, there isn’t a female.",
+                "אבל לא מן הפרק (but not at the joint) – that is damaged between the joints a long ascent, when all of the tail has not been severed.",
+                "או שהיה ראש הזנב מפציל את עצם – the head of the tail is suspended below, the flesh and skin is peeled and the boney remains uncovered, it still is not a long ascent, since it is the head of the vone.",
+                "מפציל – that it was peeled/split off. Another explanation- that the tail was divided at its end to two tails and there is a bone in each of them.",
+                "ובין חוליא לחוליא מלוא אצבע – that the vertebrae/links of the tail are far from each other, the distance of a finger’s breadth, which is the width of a thumb."
+            ],
+            [
+                "אין לו ביצים או אין לו אלא ביצה אחת – Our Mishnah is deficient and this is how it should be read (see Talmud Bekhorot 40a): It (i.e., the animal) doesn’t have two testicles in two sacks, but rather [only] in one sack; alternatively, two sacks and one testicle, behold this is a blemish.",
+                "ר' ישמעאל אומר אם יש לו שני כיסים – He is disputing the concluding clause, for the first Tanna/teacher states if it doesn’t have anything other than one testicle and two sacks, it is a blemish, but this is not the case, for whenever it has two sacks, it is certain that it has two testicles. But on the first clause, he admits/agrees that where it doesn’t have other than one sack, it is like someone that doesn’t have anything other than one testicle.",
+                "רבי עקיבא אומר- we certainly don’t say this, but rather, we have the reading, “he sets it on its buttocks and squeezes [its testicles]. And its example is found in the chapter [five of Tractate Eruvin 53b]: “How did they augment towns?” – is it (“sets it on its buttocks”) taught עכוזו (with an AYIN) or is it taught אכוזו (with an ALEPH)? [It is taught] עכוזו (i.e., with an AYIN) – they set the firstling on one rump/buttocks (though it could mean the genitals), for he has only one genital in two sacks.",
+                "וממעך (dissolve by rubbing/crushing) – and feels the sack and the groin.",
+                "אם יש שם ביצה אחת סופה לצאת - but if it does not come out, it is a blemish.",
+                "והתיר רבי עקיבא – that it is a blemish, for he did not find it (i.e., the genital in its place when he crushed it/rubbed it and felt it and. And such is the Halakha."
+            ],
+            [
+                "בעל חמש רגלים או שלש – but that we calculate it as a blemish and not as “torn,” these words [apply] when it has more or less in its hands, that is, those of the side of the head, but missing a foot or having an additional foot from its back feet , it is a “torn” animal, and it is prohibited to be consumed.",
+                "קלוט (an animal with un-cloven hooves – a sign of uncleanness – born of a clean animal, a monster or a hybrid) – round, and even if they are slit/cloven – it is a blemish, for the split hooves of an pure animal are not round.",
+                "שחול (an animal with a dislocated hip) – that its thigh/haunch is detached. The Aramaic of “I drew him [Moses] out [of the water]” (see Exodus 2:10) is שחלתיה /”I drew him out.”",
+                "כסול (an animal with a deformed hip) – it is the manner of an animal that the thigh/haunch is attached to the fat-tail near the groin, but not above from the grown, and in this one, the thigh/haunch is upon the groin."
+            ],
+            [
+                "אף על פי שאינו ניכר – when it (i.e., the animal) stands, the break is not seen, but it is recognized when it walks that it limps, for it is not recognized at all, it is not a blemish.",
+                "מומין אלו – bone of the foreleg or the bone of the hindleg that were mentioned above.",
+                "אילא – the name of a Sage.",
+                "עגול כשל אדם – that it is not the manner that the roundness of the eye of an animal is like that of a human.",
+                "רוב המדבר – that is that part of the tongue that is not attached to its jaws.",
+                "ובית דין של אחריהן אמרו הרי אלו מומין – and such is the Halakha."
+            ],
+            [
+                "מעשה שהלחי התחתון – because it is taught above (see Tractate Bekhorot, Chapter 6, Mishnah 8) that its mouth (i.e., of a firstling animal) is similar to that of a pig, the Rabbis argue with [the opinion] of Illa, it comes to tell us that now the Rabbis do not dispute it other than regarding its upper lip which is stretched over its lower [lip], but [if] its lower lip is stretched over the upper[lip], the Rabbis admit/agree that it is a blemish. And also the story regarding the lower jaw that stretches over the upper [jaw], and the Sages stated that this is a blemish. These words [apply] when the bone of the lower jaw stretches over the [bone of] the upper [jaw], then it is a blemish even in an animal. But if it lacks a bone but rather that its lower lip is longer and receives the upper lip, it is blemish in a human but not in an animal.",
+                "אזן הגדי שהיתה כפולה – that it has two ears from one side, an ear within an ear.",
+                "בזמן שהיא עצם אחד – and it has only one earlobe, in which the upper earlobe is doubled inside it and combined below, it is a blemish.",
+                "ואם אינה עצם אחד – the earlobes are differentiated/separated above.",
+                "אינו מום – but the reason is not explained. But nevertheless, it is not similar to an animal (i.e., a firstling) with five feet, for an ear within an ear is not seen all that often.",
+                "שהיא דומה לשל חזיר – round like the tail of a pig, and even though it is not thin like it.",
+                "שלש חוליות – it is specifically in the tail of a lamb that we require three vertebrae [of the spinal column], but the tail of a kid, one vertebrae alone is a blemish, two are not a blemish. And such is the Halakha."
+            ],
+            [
+                "יבלת (wart) – POROSH in the foreign language. And even if its is the white of he eye, and it has hair, it is a blemish.",
+                "ושנפגם עצם ידו- that the blemish is known. And above, we are speaking about when it is broken.",
+                "ושנפסק עצמו שבפיו – that the teeth are set in it. It (i.e., the Mishnah) is speaking of above the sinews. For if it is the sinews themselves, which are the teeth themselves that are in the middle of the mouth, but it is taught above (see Tractate Bekhorot, Chapter 7, Mishnah 4): “if the incisors are damaged or worn down, it is a blemish.”",
+                "עינו אחת גדולה – like that of a calf.",
+                "ואחת קטנה – like that of a goose.",
+                "במראה – that it appears to all that this one is larger than the other one.",
+                "אבל לא במדה – that it is not recognized other than by measurement, it is not a blemish.",
+                "ולא הודו לא חכמים – with Rabbi Yehuda. And the Halakha is according to the Sages."
+            ],
+            [
+                "ערקוב (the inner part of the knee/inner angle of the joint which unites the thigh and the leg of the animal) – to the upper tie which is the place of the connection of the thigh with the foreleg. But corresponding to it in a camel it is recognized that it has corresponding to this upper leg from under the hip-bone to the ankle (i.e., the knee and the surrounding parts), this bone protrudes outward.",
+                "כל מרבית העגלים כן (through the whole period of growth of calves it is so) – all of the growth of calves and their custom – is that their tails reach the inner part of the knee [therefore, less than this it is a blemish], and when they are grown up, they (i.e., the tails) extend/stretch below.",
+                "שבאמצע הירך – this is the upper joints/hams of the knee that I explained which correspond to that of a known camel.",
+                "על אלו מומין שוחטין את הבכור – even though it is taught in the beginning of our chapter (see Mishnah 1 of this chapter), “on account of these blemishes they slaughter the firstling,” it returns and teaches it again here, because it is taught three, it adds, etc. and they said to him: we did not hear of these” (see Mishnah 8 of this chapter), he reviewed them and generalized them to state that even on these blemishes, they slaughter [the firstling]."
+            ],
+            [
+                "לא במקדש – because they are not appropriate, for one does not offer up in the Sanctuary any other than the most choice.",
+                "ולא במדינה – that they are not lasting/permanent to release them from their sanctity, but rather we set them aside until another lasting blemish befalls them and they are slaughtered for it.",
+                "גרב (itch) – a kind of moist boil from without and from within. And the boil mentioned in the Torah is a blemish, for it is a dry boil.",
+                "יבלת (wart) - on the white of the eye and it has no hair in it. But above (see Mishnah 10 in our chapter) when we considered blemishes that we slaughter [the firstling] we were speaking about when it has hair.",
+                "ובעל חזזית – there are two varieties of lichen. The Egyptian lichen is the lichen written of in the Torah which is moist from the outside and dry from the inside, and it is a blemish that does not return to health, and the Master stated (see Talmud Bekhorot 41a) – Why is it called lichen? Because it continues to cling [to the body] until the day of death, but the lichen that is taught here is a kind of boil that has a cure.",
+                "ומזוהם – that a bad smells goes out from it.",
+                "ושנעבד בו עבירה - (see Tractate Zevakhim, Chapter 8, Mishnah 1) that it (the firstling) had sexual relations with a woman or that it put a man to death with the testimony of one witness, for there is only witness - neither with carnal connection with beasts nor with goring.",
+                "או על פי עצמו – that there is no witness there at all, but the owners stated that we saw it (i.e., the firstling) that it had copulated in an unnatural way or that it put someone to death, it (i.e., the animal) is not stoned by their word. For if there were two kosher witnesses testifying in the matter, the bull would be stoned, and it is prohibited to derive benefit from it.",
+                "וטומטום ואנדרוגינוס – that they are doubtfully male and are Holy, doubtfully female and not holy.",
+                "אין לך מום גדול מזה – it is referring to the beast of double sex, that in the place of females, it is like a blemish, for it is like firstling with a blemish, and it is slaughtered in the provinces, and it is prohibited to use its shearing and its labor.",
+                "וחכמים אומרים אינו בכור – it is a creature of its own kind. And it may be sheared and worked. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "מומין אלו – that invalidate the firstling, invalidate the Kohen in his Divine service, whether they are permanent or transient all the while that they are upon him.",
+                "הכילון (one whose head has the shape of a basket/wedge shaped – see Talmud Bekhorot 43b) – that his head is pointed from above and wide below. And it is similar to the covering of a wine jug which is called an אכלה (or אוכלא/basket or אובלא/perforated trough – vessel made of willow trigs) – therefore it is called a כילון.",
+                "והלפתן (turnip-shaped) – that his head is similar to a turnip, that it is wide from above and becomes narrower from below.",
+                "מקבן (one whose head is mallet-shaped – see Tractate Bekhorot 43b) – that his head is similar to a mallet, in that the forehead protrudes outward and similarly, his neck from behind him, but his temples are even with his head, and he is similar to a hammer – that is a mallet that goes forth from before him and from behind him.",
+                "ושראשו שקוט (whose head is abruptly bent, angular; forehead receding abruptly – see Talmud Bekhorot 43b) – This is our reading. There are those who explain that his head protrudes greatly, and extends outward towards his face. But there are those who explain that it does not protrude at all in front of him, like the matter that it leaps from behind him, that his head does not protrude from behind him at all, and that he is lacking, that it is similar to one that a piece of him is severed from behind him. But the language of שקיפס, is that of a lump of brittle stone that was thrown at it (an idolatrous statue) [see Sanhedrin 64a), that a piece from him was taken. And in the Tosefta it counts also a sunken neck/צואר שקוע, that his head is placed between his shoulders and it is similar to one who has no neck.",
+                "ובעלי החטוטרת ר' יהודה מכשיר – that when he has a bone in the hump/hunch, everyone does not dispute that it is a blemish. But they dispute, when it doesn’t have a bone. Rabbi Yehuda holds that it is a mere piece of flesh, but the Rabbis hold, as Scripture States (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [shall be qualified to offer the LORD’s gift],” those who are fit within the seed of Aaron shall serve, but he who is not fit among the seed of Aaron shall not serve. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואם יש לו הרי זה כשר – and he that should have a row of hair that surrounds from ear to ear from behind him, but not from in front of him. For it is of greater beauty when he has it from behind him but not in front of him more than when he has it (i.e., hair) around all of the head and in the middle it is bald. And all the more so, when he has it (i.e., hair) in front of him, but not behind him, that he is disqualified.",
+                "גבינים – eye-brows.",
+                "שגביניו שוכבים – that the hair of his eye-brows is long and hanging down over his eyes.",
+                "מי שיש לו שני גבים ושתי שדראות – not that he actually has two backs, for that [person] does not exist. But, as for example, that his backbone is curved and appears like many backs and backbones. And everyone admits that these blemishes that are considered by these Tannaim/teachers are blemishes, and only the implication of their expounding is what is differs between each of them, for each one holds that the blemish that he counts is the גבן /hump-backed (or one having defective eye brows) that is the \"גבן\" of the Torah (i.e., Leviticus 21:20: “or one who is a hunchback, [or a dwarf, or has a growth in his eye, or who has a boil-scar, or scurvy , or crushed testes].”"
+            ],
+            [
+                "כוחל שתי עיניו כאחת (he who paints his two eyes in one movement) – that his nose that is between his eyes is sunk and it does not protrude at all, until when he comes to remove the staff used for painting the eye, he is able to stretch the staff used for painting the eye between each eye, but the nose does not prevent it.",
+                "שתי עיניו למעלה – at the height of the forehead which is not like the rest of people.",
+                "ושתי עיניו למטה – from the place where they are accustomed to be.",
+                "עינו אחת למעלה – from the customary place.",
+                "ואינו אחת למטה – from the customary place.",
+                "רואה את החדר ואת העליה כאחת – that his eyes stand in their appropriate place, but one of his eyes sees above and his other eye sees below, the room below and the attic above, and anyone who sees crooked that he is speaking with his fellow and it appears as if he is looking into the face of another person.",
+                "סכי שמש (squinting, cross-eyed) – that when he wants to look into the sun, he closes his eyes and closes his eyelids (see also Talmud Bekhorot 44a, where Rabbi Yose changes it to read – סני שמש/who hates the sun, blinkard).",
+                "זגדוס (unmatched; one with an unequal pair of eyes or eye-brows) – a זוג /pair is two; דוס in the Roman language is two. Meaning to say, the pair of eyes or the eyelids of the eyes which are customarily equivalent are divided into two matters. As for example, his one eye is black and the other is a kind of tekelet/blue-green. In one of his eye brows there is a lot of hair and in the other, a little. And similarly, in all of the other pairs of limbs, each pair is not similar to each other. He is called a זגדוס.",
+                "צירן (one whose eyes discharge a briny liquid, bleary-eyed) – whose eyes flow with tears, dripping or always running (see Talmud Bekhorot 44a).",
+                "שנשרו ריסי עיניו – that the hair fell from his eye-lashes.",
+                "מפני מראית העין – but it is not a complete blemish. And these words [apply] when there remains in his eyelashes a trace of hair, but if there doesn’t remain even the slightest trace of hair, behold it is a complete blemish. And similarly, if there is a lot of hair in the eye-lid with eye-lashes it is a complete blemish. But there are three laws allotted in the blemishes of a human being. There are equivalent blemishes in man and beasts, a Kohen who transgressed and served with them is flogged and his Divine service is profaned. But the additional blemishes in a person that are not found in animals, a he is flogged but if he served, his Divine service is not profaned. But the blemishes which are on account of being repulsive to look at (i.e, appearance’s sake) if he transgressed and served [in the Temple], he is not flogged, and there is no need to state that his Divine service is profaned."
+            ],
+            [
+                "גופו גדול מיבריו – the measurement of his body is larger than appropriate according to the measurement of the remainder of his limbs, as for example, his hands, and his feet and his legs.",
+                "חוטמו גדול – the measurement of his nose is like the measurement of a small finger of his hand. But if it was long than this or shorter than this, it is a blemish.",
+                "דומות לספוג – shrunk and closed up."
+            ],
+            [
+                "דדיו שוכבים – large [breasts] until they appear as if they lie like the breasts of a woman.",
+                "נכפה – it falls on account of illness (i.e., epilepsy).",
+                "אפילו אחת לימים – that it doesn’t regularly fall, but rather one time in a long while.",
+                "רוח קצרית (a person subjected to asthmatic spells) – that his breath is short on account of black [gall/bile] that overcomes him periodically, and he remains without any sensation.",
+                "המאושכן (one having large testicles – see Talmud Bekhorot 44b) – that the sack of his testicles is long until it reaches the leg from under the hip-bone to the ankle, whether it is swollen on account of wind or on account of moisture.",
+                "ובעל גבר – membrum genitale (i.e., the penis). That his membrum virile became long and became large until it reached the leg from under the hip-bone to the ankle.",
+                "שנמרחו אשכיו- that his testicles became crushed.",
+                "שרוח באשכיו – and through this, his testicles are swollen/blown up.",
+                "שמראיו חשוכין – that it is dark. And even though it is not black like a Cushite. And the language [of the words] \"מרוח אשך\"/crushed testes (see Leviticus 21:20), its complexion is dark. But Scripture is not referring to the testicles. But in the essence of the law, there is no dispute, for each one of them (i.e., Rabbi Yismael, Rabbi Akiba and Rabbi Hanina ben Antignos) agree that a blemish that his fellow counts is a blemish. But they did not disagree other than in the explanation of Scripture, and the homiletical implications divide them."
+            ],
+            [
+                "המקיש בקרסוליו – that his knees are curved outwardly and his ankles inwardly and they strike against each other when he walks. Or he strikes with his knees -this is the opposite, that his legs are curved towards the outside and they are distanced from each other until that his [curved] knees are above towards the inside, striking each other.",
+                "בעל הפיקין והעיקל (swellings and bandy-legged) – and he explains עיקל/bandy-legged in the first clause [of the Mishnah].",
+                "כל שהוא מקיף פרסותיו – when he sits and brings close the soles of his feet one to the other.",
+                "ואין ארכובותיו נוגעות זו לזו – that they are curved towards the outside. And someone who has swelling/a lump that the swelling goes out from his great toe, a piece of flesh is round like a swelling/lump goes out from the thumb of his hand or from the great toe of his foot.",
+                "עקבו יוצא מאחוריו (his heel juts outward) – as for example, that his foreleg stands in the middle of his foot, that half of his foot is towards the inside and half of his foot is towards the outside/back.",
+                "רחבות בשל אווז – they are weekend like that of a goose and their length is not not greater than their width.",
+                "קלוטות – attached to each other (i.e., webbed)",
+                "עד הפרק – the middle [joint] of the toes.",
+                "למטה מן הפרק – that is to say, to the side of the nail that is entirely attached.",
+                "וחתכן- that they will be separated/divided, it is kosher/appropriate.",
+                "היתה בו יתירה – an extra toe.",
+                "אם יש בה עצם פסול – for since he severed it, it is lacing a limb that is found in it.",
+                "שש ושש עשרים וארבע – meaning to say, even if the fingers of his hand and the toes of his foot were equivalent, that on each hand and foot there are six [digits] apiece, even so, the Sages disqualify it. And all the more so if there were on one of its hands five [digits] and in the other hand six [digits], that is an even greater blemish. And the Halakha is according to the Sages.",
+                "השולט בשתי ידיו רבי פוסל – for he holds the weakness that he was born with was in his right hand.",
+                "וחכמים מכשירין – they hold that he has (unusual) strength which happened to rest in the left hand (see Talmud Bekhorot 45b). And the Halakha is according to the Sages.",
+                "הכושי – the black [person].",
+                "הגיחור (red-spotted in the face) – red like a purple garment.",
+                "הלבקן – extremely white (i.e., albino)",
+                "והקפה – long and thin, that is not thick according to its length, and he is ugly and reprehensible.",
+                "והשכור – but not from wine, it is considered like a blemish from the greatest blemishes in a person, for if he performed Divine Service, he is flogged, and his Divine Service is not desecrated. But the drunkard from wine and alcohol, if he served, he has profaned/caused the loss of priestly status. For in the portion of those who drink wine it is written (Leviticus 10:10): “for you must distinguish between the sacred and the profane,” and someone who is drunk of our Mishnah is not one other than having drunk a great deal of wine or much honey, or that ate cakes of twisted pressed figs, and his mind became confused. These are considered like having blemishes and they do not profane the Divine Service.",
+                "ובעלי נגעים טהורים – as for example (Leviticus 13:39): “it is a tetter broken out on the skin” or (Leviticus 13:13): “for he has turned all white.” For if it was from impure Negaim/plagues (or suspected leprosy), it is not necessary to state it, for even with his entrance into the temple courtyard, he is liable for extirpation.",
+                "דלדוליו (persons or animals afflicted with large warts) – like pieces of flesh that come out and suspend in them. And the Halakha is according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "אותו ואת בנו – a father and son who are Kohanim perform Temple service on the same day and at the same time. But the progenitor and his offspring of animals are not offered up on the same day (see Tractate Hullin, Chapter 5, Mishnah 1).",
+                "וטריפה – that was born with one of the signs of a (fatal) organic disease -which are delineated in the chapter [three – Tractate Hullin] “These are the Treifah carcasses” (see Mishnah 1 – regarding cattle, and Mishnah 3 among fowl), which is not offered on the Altar.",
+                "ויוצא דופן – that they tore open its mother and removed it while living. With an animal, it is disqualified from being offered, for it is written (Leviticus 22:26): “[When an ox or a sheep or a goat] is born, [it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to the LORD],” excluding that which is born from the side (i.e., Caesarean birth). But with a Kohen who offers [having been born by Caesarean section], he is not disqualified though this.",
+                "הנושא נשים בעבירה – a Kohen who married a divorcee or the female’s issue of a priest’s illegitimate connection/ a priest’s wife illegitimately married to him or a prostitute unfit to marry a priest, he takes a vow and serves [in the Temple]. Even though he has not yet divorced [her], he is permitted to serve after he vowed that he will not benefit from her and she will not benefit from him until he divorces [her]. And he shall take the vow with the knowledge of the community which has no releasing [of the vow] other than for the performance of a Mitzvah. And we should not suspect lest he will go to a Sage and state that for the need of a particular Mitzvah, he asks of him that he should release him from his vow, for since we hold that a person who goes to release his vow must explain upon what he has taken a vow, certainly when the Sage heard that it was because she is a divorcee or a prostitute, that she is forbidden to him through a vow, he will not permit his vow.",
+                "עד שיקבל עליו שלא יהא מיטמא למתים - here it is enough for him with acceptance, for we don’t force him to take a vow [of deriving benefit] like concerning the sinful marrying of [forbidden] women, because there, his [evil] inclination overpowers him, [whereas] here, regarding [corpse] defilement, his [evil] inclination does not overpower him. Therefore, with mere acceptance, it is sufficient for him."
+            ]
+        ],
+        [
+            [
+                "יש בכור לנחלה – to take a double portion (see Deuteronomy 21:17).",
+                "ואינו כבו לכהן – to give to a Kohen his redemption price of five Selas (see Numbers 18:16).",
+                "הבא אחר הנפלים – as for example, that they were twins. One of whom was premature that his months [of fetal development] were not finished for him, and [the other one], whose months [of fetal development] were completed for him, but the premature one whose months [of fetal development] were not finished for him, his head came out alive and he retracted himself, and his [twin] brother preceded him and went out. This latter [of the two] is the first-born for inheritance, for the first one [whose head came out alive] did not cause him to suffer loss, and even though the exodus of the first [fetus] is considered to be a valid birth. And the reason, because it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor,” that [child over whose death] the heart of the father is grieved (see Tractate Niddah 23b) if he (i.e., the child) dies, this excludes the premature [child] whose head came out first, who is not a viable child, [he] is one whom the heart of the father is not grieved for. But in regard to the opening of the womb (i.e., being the first born/first birth), this [latter] child, for the All-Merciful assigned, but the first [child whose head had exited the womb], was the firstborn of the womb.",
+                "ובן תשעה מת שיצא ראשו – and went back inside [the womb], and his brother came out [fully first], is the first-born for inheritance. But he is not considered the first, for his father is not grieved for him, but regarding the Kohen [for the redemption of the first-born], he is not the first-born of the womb. Ut if his head came out first alive at the age of nine [months] and afterwards, he was restored [to the womb] and [subsequently] died, he that comes after him also is not the first-born for inheritance.",
+                "וכן המפלת בהמה כו' – it is not considered to be exempted from inheritance, for the heart of the father is not grieved for them. But it is the first-born of the womb.",
+                "וחכמים אומרים עד שיהא בו מצורת אדם – it is not considered the firstborn after the womb, and the one who comes after him is a first born for a Kohen (i.e., requiring redemption by his parents). And the Halakha is according to the Sages.",
+                "סנדל (a flat, fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – a piece of flesh made in the image of a sandal/flat fish, and it lacks the form of limbs, and regularly comes together with the child. But the language of סנדל has explanations/commentaries that are hated and poor.",
+                "או שליא – that there is no placenta without a child but that it is softened. But however, it is the opening of the womb.",
+                "ושפיר מרוקם (fully-formed fetus)– a piece of flesh that is has the articulated shape of the form of a fetus. And because it is made like an egg-shell, it is called a sack of a fetus.",
+                "והיוצא מחותך – that it is severed limb by limb and in this manner it all came out. But if the head is severed, it was not the first of the womb if his brother preceded and came out before the coming out of most of the limbs of the severed one, and it would be also be a first born for the Kohen.",
+                "שכבר ילדה - that in regard to inheritance of the father, it is written (Deuteronomy 21:17): “the first fruit of his vigor”, but regarding the Kohen, the All-Merciful depends upon the opening of the womb (see Exodus 13:2 and 12).",
+                "עודה שפחה – even if she is still a heathen maid-servant at her first birth and was freed now. Or [if] she was a heathen and converted but when she came into the hand of an Israelite, she gave birth, also [the child] is a first born for inheritance, for he had not [yet] had children.",
+                "רבי יוסי הגלילי אומר בכור לנחלה ולכהן – for the sons that are born while she was a heathen do not open the womb. But the Halakha is not according to Rabbi Yossi HaGelili.",
+                "נתגיירה מעוברת – and her husband is with her and she gave birth. Behold that child is a firstborn for a Kohen, for he is the firstborn of the womb for an Israelite, but not for inheritance, for since his conception is not in holiness (because she was not yet a Jewish woman at that time), he is not eligible for inheritance, for he is the seed of an idolater, the All-Merciful declared him free/ownerless, as it is written (Ezekiel 23:20): “[she lusted for concubinage with them, whose members were like those of asses] and whose organs like those of stallions.”",
+                "וילדה היא וכהנת – a Jewish woman who had never given birth and daughter of a Kohen who had given birth, and it is not know which of them (i.e., the babies born) was the child of an Israelite woman.",
+                "או היא ולויה – for a Levite woman, her son is also exempt from the five Selaim, as we stated in the first chapter (see actually, Tractate Bekhorot, Chapter 2, Mishnah 1).",
+                "או היא ואשה שכבר ילדה – and it is not known which is her son (as the babies had been mixed up).",
+                "כבור לכהן – and the husband of the woman giving birth for the first time is liable for the five Selaim to the Kohen [for redemption of their first-born son], for the male child has [responsibility] all that he has.",
+                "ולא לנחלה – for he did not know the son of whom it is.",
+                "וכן מי שלא שהתה כו' – he is the first-born for a Kohen. And he will redeem himself. But not for inheritance for he does not know who conceived him. And even like an heir entitled to a single share he was not conceived, for this one (i.e., one child) supersedes him regarding this (i.e., entitlement to being a first-born) and that one (i.e., a different child) supersedes him regarding that (i.e., level of inheritance). But our Mishnah which teaches that he is not [the first-born] for inheritance purposes, it states regarding who comes after him, for the one who comes after him is not the first born for inheritance, for perhaps there is doubt if he is the son after him (see Talmud Bekhorot 47b).",
+                "מלא גנינים ([an abortion consisting of] a bag full of a many-colored substance – see also Tractate Niddah, Chapter 3, Mishnah 3 and Niddah 24b) – many colors. Another explanation – worms. That the fetus is made completely of many small, thin pieces similar to worms.",
+                "דגים וחגבים – they are not offspring, for it was not stated about them a creation like a human.",
+                "יום ארבעים – from when she became pregnant, it is merely water, and there isn’t an embryo until the day after the fortieth day, for on the fortieth day is the creation of the embryo."
+            ],
+            [
+                "יוצא דופן והבא אחריו – [the second one] through the womb. As for example, that they tore the woman when twins were in her stomach, and after that they removed the first of them through the wall (i.e., by means of Caesarean section, the second left [the womb] through the womb. But to remove an offspring from the woman through the wall [i.e., via Caesarean section] and when the woman would heal, she would once again become pregnant and give birth [naturally]. Maimonides wrote that this is impossible.",
+                "שניהם אינן בכור – the first [child born] is not a firstborn for [a double-portion of the] inheritance, for we require (Deuteronomy 21:15): “[If a man has two wives, one loved and the other unloved,] and both the loved and the unloved have born him sons, [but the first-born is the son of the unloved one].” The second is also not the first-born, for we require (Deuteronomy 21:17): “the first fruit of his vigor.” And the first born for a Kohen – the first is not, for we require (Numbers 18:15): “the first issue of the womb.” And the second [child born] is also not the first born for the Kohen [to be redeemed with five Selaim], for [the child] is the first-born of the womb and not the first born for offspring as for example, this one that was the offspring prior to this is not a firstborn.",
+                "רבי שמעון אומר הרשון לנחלה – he holds that (Deuteronomy 21:15) “have born [him sons],” that even for that comes out from the wall (i.e., Caesarean section) is implied.",
+                "והשני לחמש סלעים – he holds, [that child] is the firstborn for the womb, even though he is not the first-born for offspring which is a firstborn. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "וילדה שני זכרים נותן חמש סלעים – that one of them is a first-born male.",
+                "האב פטור – that he is able to state that the firstborn died. But when the son died prior to [the age of] thirty days [old], he (i.e., the father) is not liable for the redemption [of the first-born son]. But now when the matter is in doubt for perhaps the first-born son died and he (i.e., the father) is exempt, or perhaps, the one who remains is the [actual] first-born son and he (i.e., the father) is liable [for the child’s redemption]. The Kohen removes [the money] from his fellow, for the burden of proof is upon the claimant. And the same rule applies when the remaining son is exempt from redeeming himself when he will be an adult.",
+                "מת האב – after thirty days [of fathering a son].",
+                "ואם לאו פטורים – for Rabbi Meir holds that the brothers who divided the possessions of their father, they have the law of the bought property (especially – mortgaged property sold), because there is no retroactive designation (though generally, it is accepted with regard to questions of rabbinic law, but not with regard to maters of Torah law) to each one [of the sons] on his inheritance, but they are as if each purchased from the other his portion and these five Selaim were the obligation of their father as a loan by mouth, but a loan by mouth is not collected/paid from the bought property, therefore, if they divided it up until they didn’t give it, they are exempt.",
+                "רבי יהודה אומר נתחייבו הנכסים (i.e., the estate is liable) – for he holds that the brothers who divided [the property] are inheritors and there is retroactive designation to state that each one merited in his portion, and a loan by mouth one collects from the inheritors. And the Halakha is according to Rabbi Yehuda.",
+                "זכר ונקבה אין כאן לכהן כלום – for one can say that the daughter came out first, and the burden of proof is upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11)."
+            ],
+            [
+                "שתי נשים – of one man/husband, and they gave birth to two male [children] in a hiding place, that were mixed up.",
+                "אם לכהן אחד נתן – for the redemption of both of them, the Kohen would return to him five Selaim, for the one of them (i.e., the babies) died within thirty days [of birth], and the matter was revealed that he was premature/not a viable birth, and that he took [money] not according to the law.",
+                "אין יכול להוציא מידם – for each one of them (i.e., the individual Kohanim) can supersede him and say, “I am taking possession of them (i.e., these five Selaim) for the redemption of the living [child].",
+                "או שני זכרים ונקבה – his wives gave birth in a hiding place.",
+                "נותן חמש סלעים לכהן – whichever way you turn, one of them is a first-born male; if one of the wives gave birth to two male [children], the first one is a first-born, but if one of them gave birth to a male and a female, it is found that her partner gave birth alone to a male, and he is the first born, and the one that is with the female is exempt, perhaps, the female came out first.",
+                "אין לכהן כלום – that one is able to say that the girls came out first and there is no first-born male here.",
+                "",
+                "נתנו עד שלא חלקו כו' – as I explained above (in Mishnah 3 of this chapter). And the Halakha is according to Rabbi Yehuda.",
+                "זכר ונקבה – one can say that the wife that had not given birth gave birth [first] to a female, and there is no first-born [male]."
+            ],
+            [
+                "מת אחד – one of the offspring.",
+                "יחזיר להם חמש סלעים – and the two fathers can divide it, and these words [apply] when one of them wrote a power of attorney/authority to his fellow, for when one of them goes to the Kohen [the other] supersedes him/pushes him aside to stay that your son is the living one.",
+                "זכר ומקבה האבות פטורים – for each one of them (i.e., the fathers) said to the Kohen, the female child is mine.",
+                "והבן חייב לפדות את עצמו – since nevertheless, he is a first-born [male son].",
+                "שתי נקבות וזכר – one can say, that the one [wife] gave birth to a female child and the other [wife] to a male child and a female child, but the female child came out first. Therefore, the Kohen does not have anything. And similarly, two male children and two female children (i.e., the female children could have been born first in each case)."
+            ],
+            [
+                "אחת בכרה ואחת שלא בכרה וכו'. אין כאן לכהן כלום – for one can say that the one giving birth for the first time gave birth to a female child.",
+                "מת הבן בתוך שלשים יום – we are speaking of certain firstborns.",
+                "יחזיר – for he was not a viable birth/premature, and he is not liable for redemption [of the first-born son] until after thirty days (see also Tractate Arakhin, Chapter 5, Mishnah 4) and Talmud Arakhin 51b).",
+                "מת בשיום שלשים כיום שלפניו – and even though he had given him (i.e., the Kohen) [the money], he should return it, for we learn [through an analogy of a Gezerah Shavah] of [comparing the usage of] חודש חודש in the Book of Numbers, it is written here (Numbers 18:16): “Take as their redemption price, from the age of one month up,” and it is written (Numbers 3:40): “[The LORD said to Moses:] Record every first-born male of the Israelite people from the age of one-month up,” [the word ומעלה] implying after the thirtieth day [so also in the other verse].",
+                "רבי עקיבא אומר אם נתן לא יטול – for Rabbi Akiba doubts if it is necessary to have the Torah write, ומעלה/and up (i.e., implying after the thirtieth day) regarding valuations , for he doesn’t derive it from the Book of Numbers, for there would be two [similar] verses coming as one and we don’t learn them; therefore, if he gave [the money to the Kohen], he should not take it back. But if he had bot given, he should not give it. For the burden of proof is incumbent upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to the Sages.",
+                "בחזקת שלא נפדה – for people do not act that they redeem within the thirty [days].",
+                "לאחר שלשים בחזקת שנפדה – that a Kohen [who removes something from his fellow and his prerogative is impaired].",
+                "הוא קודם לבנו – everyone admits that whenever he has five Selaim that are mortgaged and five [Selaim] that are free-standing, Rabbi Yehuda holds that a loan that is written in the Torah is like that which is written in the document, and his five Selaim, that his father was liable for, the Kohen can go and snatch them from mortgaged property, for his mortgage of the Kohen takes precendence, and that is what is said, that his Mitzvah (i.e., of redeeming his first-born son) is upon his father, that is to say, that from his father, the properties were mortgaged. But these free-standing five [Selaim] are redeemed for his son immediately, for if he gives free-standing [money] because of his redemption, furthermore, his son does not redeem, for perhaps the bought property was mortgaged prior to the birth of his son. But the Rabbis hold that the loan that is written in the Torah is not like that which is written in the document, for if he gives free-standing money for his son, he (i.e., the son) cannot redeem it further, for the Kohen is not able to snatch mortgaged property, therefore, his Mitzvah (i.e., of redeeming his first-born son) is preferable. And the Halakha is according to the Sages."
+            ],
+            [
+                "חמש סלעים של בן – the Sela that is mention ed in the Torah in every place (see Numbers 18:16), and sometimes in the Torah it is called כסף /silver , one hundred pieces of silver. For this was during the days of Moses that the weight was three hundred and twenty grains of barley-corn, but during [the time of] the Second Temple, they increased it and raised it to the weight of three hundred and eighty-four [grains] of barley-corn. And similarly, we count today for five Selahs of the child [for redemption]. And it was found that five Selahs has the weight of one thousand nine-hundred and twenty intermediate barley-corns of refined silver.",
+                "במנה צורי – that comes from the country of Tyre. But all of the silver coinage of the Torah, as for example, the five Selaim of the son (i.e., the redemption of the first-born son), and the thirty [Selaim] of the slave, and the fifty of the one who wrongs (see Deuteronomy 22:29) and seduces (see Exodus 22:16) , and the one-hundred for the one who slanders, all of them are in the Tyrian coinage which is refined silver. But all of the money which is from the Rabbinic legislation, such as the fines, and the Ketubah of a wife, according to the words of Maimonides, all of them are the money/coinage of the state, for one from eight parts which are in them is silver and seven parts are copper. But my Rabbis taught that the Ketubah/marriage contract of a virgin has the law of silver of the Torah, for it is written (Exodus 22:16): “[If her father refuses to give her to him, he must still weigh out silver in accordance] with the bride-price for virgins,” and the two-hundred clear Zuzim. And the weight of each Zuz is ninety-six barley-corns.",
+                "וכולן נפדין – this is what he said, and all that is redeemed is redeemed in silver or its equivalent, except for Shekel dues. And all that is redeemed such as the first-born of a man and that which is dedicated to the Temple, is redeemed whether with silver or with the equivalent of silver, except for that of Shekel dues, for a person who comes to pay the one-half Shekel needs to give it from clear silver engraved coinage and not equivalent to silver. And Second Tithe also is not redeemed other than with silver coinage that has an engraving and not with that which is equivalent to silver, as it is written (Deuteronomy 14:25): “Wrap up the money in your hand ‘and take it with you to the place that the LORD your God has chosen,” – silver money that has upon it a form/shape."
+            ],
+            [
+                "אין פודין – [they do not redeem] the firstborn [male] of a man.",
+                "לא בעבדים – even though that we said above (i.e., in the previous Mishnah) with silver or with the equivalent of silver, we don’t redeem [a firstborn male child] with servants.",
+                "ולא בשטרות – that if he has a document on his fellow for five Selaim [owed him] and he gave it to the Kohen, that he (i.e., the Kohen) should collect that obligation/liability with the redemption of his son, his son is not redeemed.",
+                "ולא בהקדשות – that is to say, and not with that which is sanctified [to the Temple] also we don’t redeem them neither with slaves, documents nor with land.",
+                "כתב לכהן שהוא חייב לו ה' סלעים – because of the redemption of his [first-born] son.",
+                "חייב ליתן לו ובנו אינו פדוי – it is the word of the Torah that his son is redeemed when he gives [the money]. And what is the reason that they said that he must give it and his son or else his son is not redeemed? It is a decree perhaps they will say that the redeem with documents.",
+                "לפיכך – that we said that he is required to give him (i.e., to the Kohen) five other Selaim for the redemption of his son.",
+                "אם רצה הכהן – [if the Kohen wanted] to return them and to give them (i.e., the five Selaim) to him (i.e., the father) as a gift, he is permitted, but there is no other remedy/ordinance. But even though that the Kohen is permitted to return and give the five Selahim as a gift to the father of the first-born [son], if it is the intention of the father of the son relies that the Kohen will surely return to him the five Selaim, the son is not redeemed, whether the Kohen returned them or whether he didn’t return them. This is how it appears from the Gemara (see Talmud Bekhorot 51b).",
+                "שנאמר יהיה לך ופדה תפדה – when the redemption will be yours, then your son is redeemed, and this verse (Numbers 18:15) is stated to Aaron."
+            ],
+            [
+                "ולא בנכסי האם – the usufruct property (i.e., the wife’s personal property from which her husband is entitled to benefit – brought into the marriage from her father’s home and that is not included in her marriage contract, and property that she inherits or receives as a gift after her marriage) of the mother, as it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor, the birthright is his due,” implying that it refers to that which is his (i.e., the father’s), that is to say, with his property, “the birthright is his due,” but not the property of his wife.",
+                "ואינו נוטל פי שים בשבח – if the property [of the father] grew in value after the death of the father prior to their dividing it, the first born does not take a double portion of the increased value/amelioration. But rather, they assess the property, what it was worth at the time of the death of the father and the first-born [son] takes a double portion of them alone, as it states (Deuteronomy 21:17): “and allot to him a double portion of all he possesses,” of what belonged to the father at the time of [his] death.",
+                "ולא בראוי (what is coming due to the estate [as he does of what is held in possession]) – in the property, for their father did not hold in possession at the time of his death, but other than what was appropriate to fall to him in inheritance, but what fell to them after a time, the first-born does not take from them a double portion.",
+                "ולא האשה בכתובתה – in the growth that accrued . But if the property [value] is not equivalent at the time of the death of her husband in order to the measure [of what is written] in her Ketubah, but afterwards it increased [in value], she does not take for her Ketubah settlement other than what they were worth [at the time of his death], and even though in general, the creditor collects the increase in value, this is one of the leniencies of the Ketubah that they taught here. And she does not take what is coming due to the estate as she does of what is held in possession.",
+                "ולא הבנות – [the daughters do not] take maintenance/alimentation after the death of their father according to the conditions of her (i.e., the wife’s) Ketubah (see Tractate Ketubot, Chapter 4, Mishnah 11), but the female children, they will be yours, but from me they may dwell in my house and are supported from my property. Not from the increase in value of the property nor from that which is appropriate to come after death.  Since the maintenance of the daughters is from the conditions of the Ketubah, they are like the Ketubah itself.",
+                "ולא היבם – [the levir] who takes a portion of the [property] of the dead when he performs levirate marriage with his wife, he does not take the portion of his brother, neither from the increase [in value] nor form that which is coming due to the estate [over time]. What is the reason? The All-Merciful calls him “the first born (Deuteronomy 25:6): “The first son that she bears shall be accounted to the dead brother,” like the first-born son; just as the first-born does not take from the increase nor that which is appropriate to come [to him], so too the levir does not take neither the increase in value nor what is appropriate to come (i.e., what is expected to accrue to the estate).",
+                "וכולן אינן נוטלין בשבח – He teaches this again [in the Mishnah] to include increase that comes of its own accord/automatically, as for example, grain that was ruined when his father died and now it made ears of corn, or dates in the budding stage and they now became large dates. For if the Mishnah had only taught the first clause, I would think that the firstborn does not take a double-portion of the increase in value, that they words refer to the increase that his brother was busy with as for example the manuring of the fields and the crushing of the earth and the hoeing.",
+                "ולא בראוי כבמוחזק – to include [as well] if the father of their father was alive at the time of the death of their father, that the property would be appropriate to them [via inheritance] when he would die, even though that certainly, it would eventually fall to them, and even if he has another son, these would take the portion of their father, for I might think that it is like what is held in possession. Hence, this is not the case. For if only from the first clause of the Mishnah, I might think that what is appropriate according to what is taught in the first clause, the first born does not take, as for example, when the property of the brother of their father who did not have children fell to them at the time of the death of their father, it is not appropriate other than from doubt, for perhaps he will not have issue."
+            ],
+            [
+                "הבכורה – does not return [to the original owner] in the Jubilee year, as it is written (Deuteronomy 21:17): “a double portion, I make an analogy [of nearby verse fragments] of the two parts one to another, just as one part, his plain heir’s right does not return in the Jubilee year for it is an inheritance, as it is written (Deuteronomy 21:17): “When he wills the property to his sons,” even the part of is first-born son is [his] inheritance.",
+                "והיורש את אשתו – for this [anonymous] Tanna/teacher holds that this is from the Torah, (Numbers 27:11): “[If his father had no brothers, you shall assign his property] to his nearest relative in his own clan, and he shall inherit it,” from here, [we learn] that the husband inherits his wife [who dies first].",
+                "והמיבם את אשת אחיו – and he took his brother’s portion, it is a complete inheritance and he doesn’t return to the rest of the brothers in the Jubilee year. For the All-Merciful calls him a first born (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother, that his name may not be blotted out in Israel,] the firstborn status does not return in the Jubilee year as we have derived.",
+                "והמתנה כדברי ר' מאיר – it is something sold, that the All-Merciful stated that it be returned in the Jubilee year, but an inheritance and a gift is not [returned[.",
+                "וחכמים אומרים מתנה כמכר – as it is written (Leviticus 25:13): “In this year of jubilee, each of you shall return to his holding.” But it is an extraneous verse, for it has already been stated (Leviticus 25:10): “Each of you shall return to his holding [and each of you shall return to his family],” but it (i.e., the extraneous verse] comes in order to include the gift that it comes.",
+                "רבי אליעזר אומר כולן חוזרים ביובל – He holds like the Rabbis who state that the word תשובו /shall return [to his holding] includes the gift. And these all of them are a gift. The firstborn – to give him a “double portion” (Deuteronomy 21:17) the All-Merciful calls a gift. And the person who inherits his wife, the inheritance of the husband is according to the Rabbis. And the one who performs levirate marriage on the wife of his [deceased] brother (who died without fathering any children), the All-Merciful calls him a first-born, for just as the first-born portion returns, so the levir returns [his portion].",
+                "היורש את אשתו יחזיר לבני משפחה – Rabbi Yohanan ben Beroka holds that the inheritance of the husband of his [deceased] wife is from the Torah, and here, what are we dealing with? As For example, that his wife had bequeathed to him a cemetery, but because of the blemish/discredit to the family, the Rabbis stated that they should consider the cost and return the graves to the members of the family.",
+                "וינכה להם מן הדמים – the cost of the grave of his wife. For he, at any rate, is responsible for her burial. But the Halakha is according to the Sages that a gift is like a sale, and according to Rabbi Yohanan ben Beroka , for a husband whose wife bequeathed him a cemetery takes the money and returns the cemetery to the members of the family, and deducts from the monies the cost of his wife’s grave."
+            ]
+        ],
+        [
+            [
+                "מעשר בהמה – (Leviticus 27:32): “[All tithes of the herd or flock] of all that passes under the shepherd’s staff, every tenth one – shall be holy,” and they offer up its fat and its blood, but the rest of its flesh is consumed in purity by the owners in Jerusalem according to the law of peace-offerings. But if it has a blemish, they consume it in impurity in every place.",
+                "בפני הבית ושלא בפני הבית – but nowadays, it was stated by the Rabbis that they don’t separate the tithe of cattle, because of a snare/stumbling block, for we lack the Temple to offer it and it is necessary to delay until a blemish befalls it and it becomes a snare for shearing and Temple service or perhaps someone will slaughter it without a blemish.",
+                "אבל לא במוקדשין - as for example, the lighter Holy Things, for there is one who says that they are the money of the owners, that you might think I would say that it should be tithed. It comes to tell us that [the words] (Leviticus 27:33) “shall both be holy,” the All-Merciful said but not that it was already holy.",
+                "בכבשים ובעזים – that is to say, and this practice holds for lambs and goats.",
+                "ומתעשרין מזה על זה – for since the All-Merciful extended the scope [with the use of the word] \"וצאן\"/or the flock (Leviticus 27:33) – as in above , that implies all flock is considered one species regarding tithing.",
+                "בחדש – that were born after Rosh Hodesh Elul which is the New Year for the tithing of cattle (see also Tractate Rosh Hashanah, Chapter 1, Mishnah 1).",
+                "ובישן – that were born prior to Elul.",
+                "ואין מתעשרין מזה על זה – from the new on the old, and from the old on the new, as it is written (Deuteronomy 14:22): \"עשר תעשר\"/You shall set aside [every year] a tenth part [of the yield of your sowing that is brought in from the field], the Biblical verse speaks of two tithes, one the tithe of cattle/animals, and the other is the tithing of grain/produce. Just as [regarding] the tithing of grain, one does not [tithe] from the new on the old, as it is written, “every year”/\"שנה שנה\" , which implies, and not from this year on a different year, so also not the tithing of cattle from the new on the old [year]."
+            ],
+            [
+                "כמלוא רגל בהמה רועה (as much as the full capacity of the radius) – like the are able to be guarded by one shepherd when the cattle graze and remove themselves one from the other. And this is sixteen mil (note: a “mil” is 2000 cubits), and thusly, the eye of the shepherd controls them (i.e., they cannot be hidden from sight). But if he has five animals in this village and five [animals] in another village which is sixteen mil distant one from the other, he brings them into one pen and tithes them. But if the they are more distant, they are exempt, as it states in the Biblical verse (Jeremiah 33:13): “sheep shall pass again under the hands of one who counts them, implying if they can be counted by one shepherd, they are called “sheep,” that they can pass underneath the staff to be tithed, and if not, not (see Talmud Bekhorot 54b)",
+                "שלשים ושנים מיל אינן מצטרפין – because it was necessary to teach nearby [in the Mishnah] that if he had a flock in the middle, those in the middle combine with the sides, thus it teaches , that if the sides are distant from each other thirty-two mil, the middle ones do not combine them.",
+                "מביא ומעשרן באמצע – it is stated that it doesn’t actually bring in the middle.",
+                "הירדן מפסיק – that if he had five cattle from here (i.e., in the land of Israel) and five cattle from there (i.e., from the other side of the Jordan River) and the Jordan River in the middle, they do not combine and are exempt. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "הלקחו או שניתן לו מתנה פטור ממעשר בהמה – In the Gemara (Tractate Bekhorot 55b-56a), we derive it from as it is written (Exodus 22:28-29): “You shall give Me (i.e., God) the first-born among your sons. You shall do the same with your cattle and your flocks,” just as your sons are not something bought or given as a gift, that purchasing and [receiving as] a gift don’t apply, but rather with him, they were born [to him], even your sheep and cattle are not through purchasing or a gift. And even though that this Scriptural verse deals with the first-born, as it is written, but we derive from it the tithe, that is, because it is written (Exodus 22:29): “You shall do the same with your cattle [and your flocks],” and certain action one is not able to stand regarding a first-born for since [it comes] from a holy womb, and it does not require an action that the person will sanctify it, if it is not a matter for the first-born, make it a matter for the tithing of cattle.",
+                "האחים השותפין – the brothers that divided the inheritance of their father and afterwards became partners.",
+                "כשחייבין בקלבון (when they are liable for a rate of exchange/agio) – when they bring their Skekalim , they bring two halves and they give two agio, and they give the two קלבון/agio. And the קלבון/agio is the language of the customary additional weight in retailing/boot that they have to weigh their Shekalim. But if they gave between the two of them one complete Shekel, they give two agio, for they were supposed to weigh in halves (see Tractate Shekalim, Chapter 1, Mishnah 7).",
+                "ופטורים ממעשר בהמה – from all that are born to them all the days of the partnership. For the partnership exempts [them] from the tithe of cattle, as it is written (Exodus 13:12): “[every male firstling] that your cattle drop [shall be the LORD’s],” but not that of partnership. But even though this Biblical verse is written concerning the first-born, if it is not a matter relating to the first-born, we hear that it deals with partnership, as it is written (Deuteronomy 12:6): “[and there you are to bring your burnt offerings and other sacrifices, your tithes, and contributions, your votive and freewill offerings,] and the firstlings of your herds and flock,” teach it concerning the matter of tithing for cattle.",
+                "וכשחייבין במעשר בהמה – as for example, if they didn’t ever divide it (i.e., the estate), that the estate exists, which is the inheritance of their father exists, they are liable for the tithing of the cattle to tithe all that is born to them all the days of their partnership. For this we stated in the Baraitha, even if they acquired the estate, the inference teaches us (Exodus 22:29): “[seven days] it shall remain [with its mother],” that implies [this] nevertheless.",
+                "ופטורים מן הקלבון – completely, that they weigh between the two of them a complete Shekel. That their father’s money is stands in its legal status/presumption, but the father who offers the head-tax/pays the Shekel for his son or for one of the people of his city and exempts him with his own, and he is exempt from the agio, as it is taught in the Mishnah of [Tractate] Shekalim (Chapter 1, Mishnah 7), that a person who pays the Shekel for a a poor people or for his neighbor or for someone in his city is exempt from the agio.",
+                "קנו בתפוסת הבית חייבין –[he is liable for] the tithe of cattle. As we stated, the inference of (Exodus 22:29): “it shall remain” (see above), that it implies anyway whatever it will be. But in the explanations/interpretations of my Rabbi I found, that [when it says] they acquired it [does not mean] that they purchased it with money, but rather, the cattle/animals that fell to them from the inheritance of their father.",
+                "חלקו וחזרו ונשתתפו – they are merely/in a general way like partners.",
+                "פטורים ממעשר בהמה – but are liable for agio."
+            ],
+            [
+                "הכל נכנס לדיר להתעשר – [the word] \"הכל\"/every beast includes (see Talmud Bekhorot 57a) an animal that covered (a woman) and the (female) animal that was covered by the man and the animal that they set aside (in a shed) for a sacrifice to idolatry, and that [animal] which was itself worshiped and the harlot’s hire and/or the pay of a dog (i.e., a male prostitute – see Deuteronomy 23:19), and an animal whose sex is unknown and an androgenous animal. For all of these, even though they are invalid for a sacrifice enter the pen/corral for tithing, for since the Torah was not stringent on a blemish regarding tithing, as it is written (Leviticus 27:33): “He must not look out for good as against bad [or make substitution for it, then it and its substitute shall both be holy: it cannot be redeemed],” it (i.e., the Torah) was not stringent either with all of these invalid [animals].",
+                "חוץ מן הכלאים והטריפה ויוצא דופן – for it is taught in a Baraitha (Talmud Bekhorot 57a): (Leviticus 22:27): “When an ox or sheep [or a goat is born],” excluding crossbreeding, which is that which comes from a male goat and a sheep, or a goat, except for what appears as a hybrid, that comes from a ram and a sheep and but is similar to a goat. “or a goat is born” (Leviticus 22:27) –excluding an animal that is extracted by means of caesarean section; “it shall stay seven days with its mother” (Leviticus 22:27) – excluding that which is not old enough; “with its mother”- excluding an animal whose mother died during its childbirth (or soon after), for all of these are invalid for Holy Things. But the tithing of cattle is derived from Holy Things through an analogy/Gezerah Shavah: it is stated here (Leviticus 27:32): “[of all that passes] under the shepherd’s staff,” and it is stated there (Leviticus 22:27): “with its mother.” Just as there, excluding all of these categories, so here too , excluding all of these categories, but that which is torn/terefah also does not enter into the pen/corral to be tithed, as it is written (Leviticus 27:32): “[All tithes of the herd or flock -] of all that passes [under the shepherd’s staff],” excluding the torn animal which does not pass, as for example, that its legs were severed from the knee upwards, for it is one if the animals torn by a beast of prey.",
+                "השלח קיים – the flesh/hide still is intact/in existence. It is the Aramaic translation of “flayed/stripped,” stripped of its skin.",
+                "אין זה יתום – because there are places where the animal died on account of giving birth, we flay it/strip it and dress with its skin the living animal, [the] offspring in order that it warm itself, and we account it as if its mother is alive. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "שלש גרנות למעשר בהמה (three harvesting seasons/threshing floors for tithing of cattle) – in three periods during the year, the cattle are tithed. And the language of גרנות/harvesting seasons/threshing floors, like the grain of the threshing floor which is subject to sacred gifts/forbidden as eatables forbidden pending the separation of sacred gifts and we don’t consume from them until they are tithed, so in these three periods of the year we don’t eat from the cattle nor do we sell them until we tithe them.",
+                "פרוס הפסח – fifteen days prior to Passover, that is the last day of [the month of] Adar. And the language [usage of] פרוס, is one-half, one-half of the time that we ask [questions] about the laws of Passover, as it is taught in a Baraita (Talmud Megillah 32a): We ask questions about the laws of Passover thirty days prior to Passover. And similarly, [the phrase] פרוס עצרת/half-a-month before Atzeret/Shavuot, 15 days prior. And similarly [the phrase] פרוס החג/fifteen days prior to the Festival/Sukkot, that is the last day of Elul. And they (i.e., the Rabbis) established these three times that they would establish for the tithing of cattle, in order that the cattle would be available/found for those making Pilgrimage [to the Temple in Jerusalem], and even though it is taught [towards the conclusion] in our Mishnah that until the time of the threshing floor/harvesting seasons, it is permitted to sell and to slaughter, that the harvesting season/threshing floor is what establishes the tithing [of cattle], nevertheless, people did not slaughter until they tithed, for it was satisfactory for people to fulfill the Mitzvah with his money for a matter in which he is not lacking anything, as for example the tithing of cattle in which he himself offers up the tithe and eats it as a peace offering, but if they didn’t tithe at these three periods [of the year] there would be many prevented from selling because they didn’t tithe, and there would not be cattle readily found for those making Pilgrimage [to the Temple].",
+                "בן עזאי אומר בתשעה ועשרים באדר – that is fifteen days prior to Passover. But that Rabbi Akiva holds that the Adar that is closest to Nisan (i.e., the month in which Purim falls – the Second Adar in a leap year) is sometimes defective/short – i.e., 29 days and sometimes full – i.e., 30 days) and fifteen days prior to Passover, sometimes we begin on the twenty-ninth of Adar and sometimes on the thirtieth [day] of Adar, therefore, they did not establish for it [an exact] time. But Ben-Azzai holds that the Adar nearest Nisan (i.e., Second Adar in a leap year) is always defective/short, and the beginning of the fifteen-day period prior to Passover is always on the twenty-ninth [day of] Adar.",
+                "באחד בסיון – because of the paucity of cattle that give birth from Nisan until Atzeret/Shavuot (see Talmud Bekhorot 58a), if one advances it fifteen days prior to Atzeret, all of them will be consumed prior to Atzeret, and there won’t be cattle found for those making Pilgrimage [to the Temple in Jerusalem].",
+                "בעשרים ותשעה באב – Ben Azzai, according to his reasoning, who stated further on [in our Mishnah], [The cattle born] in Elul are tithed by themselves and they are not combined with those that were born prior to Elul, for perhaps, on the first of Elul is the New Year for the Tithing of Cattle (see Tractate Rosh Hashanah, Chapter 1, Mishnah 1) and there would be new and old, and it is doubtful to him when is Rosh Hashanah – either Elul or Tishrei, therefore he did not set a time for their “threshing floor” of the summer on the twenty-ninth of Elul so that they don’t come to combine those born in Elul with them.",
+                "באחד בניסן – they (i.e., Rabbi Eleazar and Rabbi Shimon) hold like Rabban Shimon ben Gamaliel who stated that we ask questions about the laws of Passover two weeks prior to Passover, that is, also regarding the laws of Passover that we tithe for cattle in order that they are not appropriate on the Festival/Yom Tov.",
+                "באחד בסיון – as we stated the reason of Ben Azzai, because of the small number of cattle that are born from Nisan until Atzeret.",
+                "",
+                "מפני שהוא יום טוב – he said one thing and more. First – because we need recognition of that which is new and old, that the first of Tishrei is Rosh Hashanah for the tithing of cattle, for even though he did not come to combine them with those of Tishrei, for not a single lamb had been born today, and if it had been born, it was not old enough. Even so, we don’t tithe that of today, because we need to establish recognition between new and old, so that people would know to not combine the new with the old. Nd furthermore, because it is Yom Tov, because of the required marking with red paint (see Talmud Bekhorot 58a) that one paints on each tenth in order that it would be recognized, but it is forbidden to pain on Yom Tov/the holy day.",
+                "האלוליין מתעשרין בפני עצמן – as we explained above, that it is doubtful to him whether the New Year for the tithing of cattle is on the first [day] of Elul or on the first [day] of Tishrei, therefore, we don’t tithe those of Elul with those [animals] born from Tishrei and onwards, because one doesn’t combine old with the new."
+            ],
+            [
+                "כל הנולדים – this anonymous [Mishnah] is according to Rabbi Eliezer and Rabbi Shimon.",
+                "חמשה לפני ראש השנה – on account of that it (i.e., the Mishnah) has to teach five [days] before the threshing floor/harvest season and five days after the harvest season/threshing floor, they combine, he teaches also this.",
+                "לא ישחוט – for since according to the Rabbis, the threshing season established it for tithing.",
+                "ואם שחט פטור – and the cattle are permitted for consumption. For we don’t find eatables forbidden pending the giving of sacred gifts of the tithing of cattle, neither a negative commandment nor death [for failure to comply]."
+            ],
+            [
+                "לדיר – a place surrounded by walls or reeds where they bring into it the sheep.",
+                "היה לו מאה ונטל עשרה – without any [system of] counting (i.e., marking the tenth animal with red paint)",
+                "או עשרה ונטל אחד – without any [system of] counting.",
+                "אין זה מעשר – as it is written (Leviticus 27:32): “every tenth one – shall be holy [to the LORD],” and this is not the tenth.",
+                "רבי יוסי בר' יהודה אומר הרי זה מעשר – for Rabbi Yossi holds that just as the great Terumah (i.e., the two-percent that everyone gives to a Kohen) and the tenth-of a tenth (i.e., that which the Levite gives to the Kohen after receiving the First Tithe) are given by estimation and with intention/a plan as it is written (Numbers 18:27): “This shall be accounted to you as your gift/ונחשב לכם תרומתכם,” with thought is the heave-offering , so the tithe is taken with estimation and thought, for the All-Merciful calls a tithe, as it is written (Numbers 18:24): “for it is the tithes set aside by the Israelites as a gift to the LORD [that I give to the Levites as their share]. And there is an analogy of verses in close proximity made [between] the tithing of cattle and the tithing of grain, just as the tithe of grain is taken by thought, so the tithe of cattle is taken by thought. But the Halakha is not according to Rabbi Yossi.",
+                "קפץ אחד מן המנויין – eighteen [animals] that went out from the opening and he took the tenth [one], the nine are exempted, if one of the nine jumped into the pen/corral, all of those that are in the corral are exempt, if he does not recognize which one it is. For perhaps this one who came out as the tenth, but he is not appropriate for it, for he was already exempted. Alternatively, each one of them is doubtful if it was already numbered already and exempted, and any doubt is not eligible for being tithed.",
+                "מן המעושרים – from those already sanctified as being the “tenth” one of them jumped into the corral/pen , all of them are doubtfully tithed and they should all be sent to pasture until they develop a blemish. For whenever they are pure, it is prohibited to slaughter them outside [the Temple courtyard], but after they have been sent to pasture, they can be consumed by their owners with their blemishes."
+            ],
+            [
+                "This is the reading: יצאו שנים כאחד מונה אותן שנים שנים מנאן אחד, תשיעי ועשירי מקולקין – if two [animals] came out as one (i.e., at the same time) one next to the other at the width of the opening and he counted them as one pair, he counts all of them two by two, pair-by-pair, and the tenth pair is holy with the sanctity of tithing. And the same law applies if he counted them by threes or by fours.",
+                "מנאן אחד – to the first two [animals] that came out he counted as one, and to the third, is the second and to the fourth is the third.",
+                "תשיעי ועשירי מקולקלין – because the ninth according to his counting is really the tenth, and the tenth according to his counting is really the eleventh, and because of this, they are spoiled and they should be put out to pasture until they develop a blemish. But this is not similar to calling the tenth – the ninth or the eleventh – the tenth, for the tenth is a tithe and the eleventh is offered as peace offering, for there, it came out one by one, and when he reached the tenth and called it the ninth, and to the eleventh and he called it the tenth, he confirms to the entire world that the ninth according to his counting is the tenth of the animals/cattle, and that the tenth is the eleventh, but he himself changed and erred, therefore, the tenth is a complete tithe, and the eleventh is offered as a peace offering from the decree of the King, as we explain further on. But here, when two went out [of the corral/pen] and he did not make it clear that it was the tenth, that he calls it the ninth, which is the tenth, it is not a complete tithing of its own, as he himself also stated that it is not, therefore, they are spoiled.",
+                "שלשתן מקודשים – as it is written (Leviticus 27:32): “All tithes of the herd [or flock],” to include the ninth and the eleventh. It is possible that I also include even the eighth and the seventh. You said, for since and it is holy (see the end of Leviticus 27:32), and his error is sanctified, what is not holy is only that which is near/next to it, meaning to say, the tenth itself which is next to it/adjacent to its body, even his error is not sanctified other than which is adjacent/next to the tenth – which is the ninth from before it and the eleventh from after it.",
+                "וכי יש תמורה עושה תמורה – Rabbi Yehuda holds that this eleventh [animal] is a substitute, for that which he called the “tenth” is considered like that which is in place of the tenth, but there is no substitute which imparts the status of a substitute to another, as it is written (Leviticus 27:33): “then it and its substitute shall both be holy” – but not the substitution of the substitution.",
+                "אמרו משום רבי מאיר – it is not a substitution. The eleventh is not a substitution for the tenth. For if it was a substitution, it would not be offered as a sacrifice, for the substitution of the tithe is not offered, as it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; they are consecrated. [You shall dash their blood against the altar, and turn their fat into smoke as a pleasing odor to the LORD],” they are offered as sacrifices, but not their substitutions, and it is written concerning firstlings, and we derive tithes from it. And the Halakha is that the eleventh does not become a substitution/replacement.",
+                "כל שלא נעקר שם עשירי ממנו – wherever that he called the tenth the tenth, furthermore, he cannot advance the eleventh for what he called the tenth [which was not deprived of its proper name]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..97f1077000a3813c20baece20961502e78802675
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/English/merged.json	
@@ -0,0 +1,640 @@
+{
+    "title": "Bartenura on Mishnah Bekhorot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bekhorot",
+    "text": [
+        [
+            [
+                "הלוקח עובר חמורו של נכרי – when it is in the womb of its mother and it is a firstling (i.e., male or female). And for this reason, it (i.e., the Mishnah) took [the words], “the fetus of his donkey,” for there is no holy unclean animal with regard to its first-born other than the firstborn of a donkey alone, but since the words are few of the firstborn of the donkey, he decided and permitted it. But all of these other chapters speak of a first born of a pure animal.",
+                "אף על פי שאינו רשאי – to sell to a heathen a large animal, because of work on Shabbat that would be performed by it (see Tractate Avodah Zarah, Chapter 1, Mishnah 6 – where the Halakha is established that it is forbidden to sell a heathen a large animal – originally owned by an Israelite).",
+                "והמשתתף לו – even if the portion of the heathen is substantial and known, as for example, the [yet unborn] firstborn’s arm or leg, or that of its mother. Any time that if they would sever from it that limb, the animal remains with a blemish – this is the partnership of the heathen and it is exempt [from redemption].",
+                "והמקבל ממנו – that the female donkey belongs to the heathen that an Israelite receives and takes care of it in order that they will divide its offspring, but the body of the animal belongs to the heathen.",
+                "פטור מן הבכורה – that fetus that he (i.e., the Israelite) purchased from the heathen or that he sold to the heathen is not holy, for since the heathen has a portion in it or in its mother, as it states (Numbers 3:13): “I consecrated every first-born in Israel, [man and beast, to Myself, to be Mine],” but not of the heathen.",
+                "אם פטרו את של ישראל במדבר – the Levites did not exempt the animals of the Israel in the wilderness, that the first-born of the cattle, [the] cattle [of the Levites] replaced [and redeemed] it, as it is written (Numbers 3: 45): “and the cattle of the Levites in place of their cattle,” but rather, this is how it should be read: The Levities released/served as ransom the holiness of the first born of the Israelites in the wilderness, as it is written (Numbers 3:45): “Take the Levites in place of all the first-born among the Israelite people, [and the cattle of the Levites in place of their cattle; and the Levites shall be Mine, the LORD’s],” but if the sanctity of the Levites released/ransomed the sanctity of the Israelites, it is a law that they would release/ransom themselves. But after we learned that the sanctity of the first-born was released/ransomed from the livestock of the Levities, we learned that the released/ransomed of their donkeys are exempt from [the rules governing] the first-born, as it is written (Numbers 18:15): “but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed,” all that the first-born of man has, the first-born of impure animals have, and all that the first-born of man doesn’t have, is not found in the first-born of impure animals. But from the first born of pure animals, the Priests and Levites were not exempt, as we learn ahead."
+            ],
+            [
+                "פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור (a cow that gave birth to a donkey of so) – if [the Mishnah] taught [only] “a cow that gave birth to a donkey of sorts” but did not teach “a donkey that gave birth to a horse of sorts,” I might say that the cow that gave birth to a donkey of sorts is that which is exempt from [their offspring being counted] as a firstborn, because they are not at all similar to each other, for this one (i.e., the cow) has horns and that one (i.e., the donkey) does not have horns, for this one (i.e., the cow), its hoofs are cloven but that one (i.e., the donkey), its hoofs are closed, but a donkey which gave birth to a horse of sorts, I might say that that it (i.e., the horse of sorts) is a red donkey and it is obligated [for its offspring to be counted as a firstborn]. But if it (i.e., the Mishnah) had only taught the concluding clause and did not teach the opening clause, I would say that the donkey that gave birth to a horse of sorts is exempt from [its offspring being counted as a firstborn] because a horse is not sanctified with a firstborn, but a cow that gave birth to a donkey of sorts where both of them are sanctified through the firstborn, I might say that it (i.e., the donkey of sorts) is obligated [for its offspring to be counted as a firstborn. Therefore, both phrases are necessary.",
+                "פטר חמור פטר חמור שני פעמים – one in “Sanctify to me all firstborns” (Exodus 13:12) and the other in (the beginning of the Torah reading for Shabbat Hol HaMoed Passover and Sukkot – beginning with Exodus 33:12 and extending to Exodus 34:26) “See you say to me,” (Exodus 34:20).",
+                "מהו באכילה – that is to say, an animal where the birth mother is not similar to the animal born- what is the Halakha with regard to their consumption/eating?",
+                "שהיוצא מן הטמא טמא – and the honey of bees and hornets. It is permitted and is not called that which comes out from the impure, because it does not squeeze/wring it out from their flesh but rather, they bring it into their bodies, since they consume from the flours of the trees and from them the honey is made. But the milk of a human is permitted as I explained, but to suck from the breasts of a woman is prohibited. And all the rest of the milk of impure animals and wildlife, they come from that which is impure and is forbidden.",
+                "דג טמא שבלע דג טהור – even though we did not see it that it swallowed it, for since most fish breed with their own kind, it is like it swallowed in our presence."
+            ],
+            [
+                "נותן טלה אחד לכהן – in redemption. For whichever way you look at it, one of them is a firstborn.",
+                "זכר ונקבה - and it is not known if the male came out first and he is the firstborn, or the female came out first, and there isn’t here the law of the firstborn.",
+                "מפריש טלה – because of doubt, and he releases from him the holiness of the redemption of the donkey.",
+                "והוא לעצמו- that he himself will consume the lamb and he will not give it to the Kohen, for the Kohen is like someone who removes something from his fellow, and the proof is upon him to bring witnesses that the male came out first. But there is no prohibition, for even the firstling of a complete donkey that was redeemed with a young sheep, furthermore there is no sanctity neither with him or that which he redeems it with. But rather where there is theft, if he does not give a lamb to the Kohen, that is his (i.e., the Kohen’s) money, but here there is no theft for there is a doubt.",
+                "שתי חמורות וילדו כו' – a male and female, he gives one lamb to a Kohen because of the male [firstborn]. Or, two males and one female, that one gave birth to a male and one gave birth to a male and female, or alternatively, one gave birth to two males and one gave birth to a female, we give one lamb to the Kohen for certainly there is one male that is definitely a firstborn, but regarding the other where there is a doubt lest the female was born first, we set aside a lamb and it is for himself.",
+                "שני זכרים ושני נקבות – they are of doubt, for perhaps each one of them gave birth to a male and a female, and perhaps the females came out first, therefore, the Kohen does not have anything here, but he designates for them two lambs to release them from their sin and they are for themselves (i.e., the owners), such My teachers explained. But Maimonides holds that there is nothing for the Kohen her and even a lamb for himself he does not have to separate/dedicate, because there is in each one [of these donkeys] a great down when they gave birth to two females and one male, for perhaps one of the two of them gave birth to two females and the other gave birth to a male. Or perhaps, this one gave birth to a female, and the other [gave birth to] a male and afterwards a female, or a female and afterwards a male. mal And similarly there are many doubts with [offspring of] two males and two females, therefore even one lamb for himself he does not designate/separate, and the explanation of my Rabbis is the essential principle."
+            ],
+            [
+                "זכר ונקבה מפריש טלה אחד לעצמו – for perhaps that one (i.e., donkey) that did not give birth gave birth to a female.",
+                "שנאמר ופטר חמור תפדה בשה – every young lamb by implication, young lamb of lambs or young goats, a young male or a young female lamb, etc.",
+                "ופודה בו פעמים רבות - if the Kohen returned and they gave him [the redemption animal].",
+                "נכנס לדיר להתעשר – as for example, an Israelite who had ten donkeys who were doubtful first issues of the womb and he separated/dedicated ten lambs and they are his, behold they enter the pen to a place where they bring in animals there to be tithed, and we tithe them in the manner that we tithe the rest of the animals, and the same law applies that if he had a doubt regarding one first-born donkey or two [and he separated/dedicated for them one or two young sheep] that it would enter the pen with the rest of his sheep to be tithed.",
+                "ואם מת נהנים בו – what he separated/dedicated for redemption of the first-born donkey, if it died at the hand of the owners prior to coming into the hand of the Kohen, the Kohen derives benefit from even though it didn’t reach his hand while living, for from the time that he (i.e., the owner) separated it, it was in the domain of the Kohen."
+            ],
+            [
+                "ולא בחיה – a deer or a ram.",
+                "ולא בשחוטה – a slaughtered young sheep/goat.",
+                "ולא בטריפה – as for example, that its feet were cut off from the knee and above.",
+                "כלאים – a he-goat that comes upon a ewe.",
+                "מפני שהוא שה – whether a ewe or whether a goat, they are called a young goat/young sheep. But the Halakha is not according to Rabbi Eliezer.",
+                "כוי – it is a creature of its own, doubtfully wildlife and doubtfully an animal.",
+                "נתנו לכהן- the actual first-born donkey.",
+                "עד שיפריש שה תחתיו- and this for himself. But afterwards he can use the first-born donkey. But because the Kohanim were suspected in this matter of not separating a young sheep in its place, therefore, an Israelite who gives a first-born donkey to a Kohen does not move from there until the Kohen redeems it in his presence."
+            ],
+            [
+                "בחמש סלעים של פדיון הבן – for they are liable for it (i.e., the five Selas for the redemption price of the first-born male).",
+                "כפדיון מעשר שני – that if he lost it, he is not liable for it (i.e., to replace the redemption of the Second Tithe). For that money, the All-Merciful made him liable to eat in Jerusalem and it left him. And the reason of Rabbi Eliezer is that we found that Scripture made an analogy between the first-born of the donkey and the first born of a human, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.” But the Sages state (Numbers 18:15): “But you shall have the fist-born of man redeemed, and you shall also have the firstling of unclean animals redeemed.” For redemption, the analogy was made but not for another thing.",
+                "ואין כאן לכהן כלום – and he (i.e., the Kohen) is not liable for it, according to the Rabbis. And such is the Halakha.",
+                "מת פטר חמור – after he (i.e., the owner) set aside the redemption, but he had not as yet given it to the Kohen.",
+                "רבי אליעזר אומר יקבר – for since he is liable for the lamb, it is like someone who had not separated it.",
+                "ומותר – an Israelite [is permitted] in deriving benefit from the lamb, for it is like someone who did not separate it.",
+                "אין צריך להקבר – that from the time that I will separate the lamb, it becomes the property of the Kohen and the sanctity of the firstborn ass is released."
+            ],
+            [
+                "קופיץ (hatchet) – a large knife like a small ax that the butchers cut with it the meat.",
+                "ועורפו – that is that he cuts off its head from the border of the neck.",
+                "וקוברו – because it is prohibited to derive benefit after breaking the neck [of the heifer].",
+                "מצות יעידה – regarding a Hebrew maidservant.",
+                "בראשונה שהיו מתכוונים לשם מצוה – and they (i.e., the Sages) would say the dead husband’s brother (brother-in-law who marries his wife) , for the sake of beauty, for the sake of money, they would come in contact with illicit sexual behavior that was not in the place [of the fulfillment] of the commandment [of levirate marriage]. But this is not the Halakha, but rather since the prohibition of marrying the wife of one’s brother has no effect from her, when his brother died without children, behold, she is completely permitted to him, and even a sister-in-law (i.e., widow of a brother who died without issue) for the sake of beauty or for the sake of money.",
+                "מצות גאולה באדון – who decides by lottery the donation of an animal to the Temple treasury, the commandment of its redemption is by the owner prior to all individuals, because he adds the one-fifth."
+            ]
+        ],
+        [
+            [
+                "הלוקח עובר פרתו. אע\"פ שאינו רשאין – to sell him a large animal (see Tractate Bekhorot, Chapter 1, Mishnah 1 and Tractate Avodah Zarah, Chapter 1, Mishnah 6)."
+            ],
+            [
+                "כל הקדשים שקדם מום קבוע להקדשן כו'. וכל שקדם הקדשן את מומן – these two clauses/sections, we explained above in Tractate Hullin [Chapter 10, Mishnah 2 and also Tractate Zevakhim, Chapter 9, Mishnah 3]."
+            ],
+            [],
+            [
+                "המקבל צאן ברזל מן הנכרי (he receives a guaranteed investment from the heathen – which is secure from any loss) – that the heathen placed his cattle to him (i.e., an Israelite) for fixed compensation and to give him those monies for up to ten years, whether they (i.e., the animals) died or lost value, and those offspring that they will have until that time will be [divided] between them.",
+                "וולדות פטורין – from being firstling. Their offspring of those sheep when they grow and bear animals for the first time will be exempt from the law of firstlings. For if he does not give money to the heathen, he will seize the animal, and if he does not find the animal, he will seize the offspring, it is found that the heathen has a connection with the offspring. Therefore, the firstborn of these offspring is exempt from the law of firstlings, for all that the heathen has a hand in/connection to its mother is exempt from the [law of] firstlings. But when the offspring of the offspring bear animals for the first time , that is the fourth [generation] of the guaranteed investment, they shall be given to the Kohen, for all that much the heathen does not have a hand in/connection to seize the offspring of the offspring.",
+                "העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים – if [the Israelite] stipulated that the offspring were in place of their mothers, when he (i.e., the Israelite) made an opening for the heathen for him to have power over the offspring and stated to him: “If the animals will die, you will take the offspring that reach my portion. Now, the power of the hand of the heathen is stronger and is connected to one generation more than of the first [alone]. Therefore, the offspring of the offspring of animals is a guaranteed investment, that when the animals gave birth for the first time, they are exempt from the [law relating] to firstborn animals, since the hand of the heathen belongs to/is attached to them. The offspring of the offspring of the offspring, when they first give birth, that is the fifth [generation] of guaranteed investment, should be given to the Kohen.",
+                "שאחריותן לנכרי -for always, everything that is found the Gentile grabs hold of. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "רחל שילדה כמין עז – even though that both of them are species they are liable for [the law] of the firstborn, nevertheless, if it is not similar to its mother, it is exempt from [the law] of the firstborn. As is it written (Numbers 18:17): “But the firstlings of cattle, [sheep or goats may not be redeemed; they are consecrated],” until it [the cattle/ox] and its first-born is a cattle/ox.",
+                "ואם יש בו מקצת סימנים – that it is similar to its mother, until that it is recognized in them that it is from the same species, it is liable."
+            ],
+            [
+                "שנאמר הזכרים לה' – [the word] \"זכרים\"/males – implies two.",
+                "אי אפשר – to ascertain exactly their two heads came out as one (see Tractate Bekhorot 17a), but rather, the one came out first and we don’t know which of them it was.",
+                "בורר לו את היפה – that in general, the better and [more] healthy one goes out at the beginning.",
+                "משמנים ביניהם – the owners and the Kohen do not have an advantage one on the other in their division other than the [permitted] fat, for the Israelite takes the fat and the leaves the lean one to the Kohen, for he who wants to exact [compensation] from his fellow bears the burden of proof (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to Rabbi Akiva (see Talmud Bekhorot 18a).",
+                "והשני – that remains to the Israelite, it should pasture until a blemish befalls it and afterwards it may be consumed, for it is a doubtful firstling , therefore, it is not slaughtered as pure. But that which belongs to the Kohen, it is not necessary to state that certainly he does not slaughter it until there should be a blemish, but we are speaking about at this time.",
+                "וחייב במתנות – the Israelite, when he slaughters it, he would give to the Kohen the foreleg, jaw and maw. For whichever way you turn, if it is firstling, all of it goes to the Kohen, but if it is not a firstling, he (i.e., the owner) is liable to the priestly gifts.",
+                "ורבי יוסי פוטר – for this is as if the Kohen was worthy of it and it reached his hand but if a blemish befell it, it is given to an Israelite. And it is found that it is exempt from the priestly gifts, for since we consider it as if it came from the hand of a Kohen to an Israelite. And the Halakha is according to Rabbi Yossi.",
+                "רבי טרפון אומר יחלוקו – for Rabbi Tarfon retracted from what he said above [in this Mishnah] that the Kohen selects for himself the better part, for he holds that while alive also we compromise with both of them (i.e., the Kohen and the Israelite) and divide the proceeds. For both of them have a part in both of them (i.e., the animals – the two males). Therefore, if one of them died, they should divide the living one.",
+                "רבי עקיבא אומר המוציא מחבירו עליו הראיה – and the Halakha is according to Rabbi Akiva.",
+                "זכר ונקבה אין לכהן כלום – for perhaps a female [animal] came out first and he who wants to exact [compensation] from his fellow bears the burden of proof. But here, even Rabbi Tarfon admits, that there, when he disagrees because certainly that one [animal] goes to the Kohen, therefore it strengthens one’s right to divide it equally, but here, his power is lessened for perhaps the issue of first-born status is not connected at all. But however, it should go to pasture until a blemish befalls it and afterwards, he can consume it, for it’s a doubt."
+            ],
+            [],
+            [],
+            [
+                "יוצא דפן (a fetus extracted by means of the cesarean section) – its mother was operated upon by a section and they removed the fetus through its walls.",
+                "והבא אחריו – that which is born after it through the path of the womb.",
+                "ירעו עד שיסתאבו – for it is doubtful to Rabbi Tarfon if the firstling of the offspring is holy even though it is not a firstling to the womb, such as a fetus extracted by means of cesarean section which is the first that is born even though it did not open up the womb. If it is a firstling to the womb, it is holy even though it is not the firstling to the offspring, as for example, that which comes after one born by means of cesarean section which is the first that opened the womb bur is not the firstling of the offspring since the one born by means of cesarian section preceded it. But from doubt, both are sent to pasture until they develop blemishes and their owners will consume them with their blemishes for perhaps, we require both [that it is the first to open the womb and the first one born] of them to be firstlings of offspring and to [the opening of] their wombs, but neither one of them is holy. But he who wants to exact [compensation] from his fellow bears the burden of proof. But for Rabbi Akiva, it is obvious to him that we require both [of these prerequisites] require, and not a single one of them is holy. And the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "הלוקח. עז בת שנתה – [a goat] a year old that produced an offspring within its first year.",
+                "ודאי- that offspring belongs to the Kohen, for prior to this it had not produced offspring.",
+                "ספק - it would be sent to pasture until a blemish befalls it and the owners would consume it in its blemishes (see Tractate Bekhorot, Chapter 2, Mishnayot 6-7). But if it is a doubtful firstling donkey, he would separate a lamb and it would be his.",
+                "טנוף (discharge from the womb indicating abortion) – bubbles/pustules of blood that the animal discharges. And they show them to a wise shepherd and recognizes them if they are because of the pregnancy that it miscarried and perhaps it discharged within the first year which is a doubtful offspring and it is exempt from the laws of firstlings, therefore, even a goat that is one year old is doubtful.",
+                "שליא – a kind of covering over the fetus that the fetus is lying in it (i.e., placenta).",
+                "שפיר – above from the placenta is a membrane/skin that has in it congealed blood and it is called the sac of a fetus. And my teachers/Rabbis explained, it is a piece of flesh that has on it the form of a human. But there are those who say that is called a sac of a fetus, because it is made like a tube.",
+                "ששפעה חרדת דם (that discharged a clod of blood) – that discharged a portion of blood (see also Tractate Hullin, Chapter 4, Mishnah 7 regarding to the placenta).",
+                "הרי זו תקבר – to inform that it was exempted from the [law of] the firstling, for a person who sees that they bury it knows that what comes after it (i.e., born afterwards) is not holy for the [law of] the firstling. And the Halakha is according to Rabbi Akiva and [according to] Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "אין חוששין שמא בנה של אחרת היה - that what comes (i.e., the offspring) after it is a doubtful firstling, that we would say: “this animal never gave birth, but that she loved this one, the male offspring of her neighbor,” but if because that she has milk, there is a minority of those giving milk even though they have not given birth, but certainly we don’t say, that it is her offspring and that she is exempt from the laws of firstlings (see Talmud Bekhorot 20b).",
+                "מבכירות – female animals that did not give birth until now.",
+                "אין חוששין שמא בנה של זו בא לו אצל זו – for we should be troubled for all of them of a doubtful firstling status, but certainly, those that are running after/clinging to those animals that have given birth for the first time were definite firstlings, but those running after/clinging to those animals that were not giving birth for the first time were definitely plain (i.e., not firstlings). And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "עושה מקום בקופיץ - This is our reading. But in the Gemara (Talmud Bekhorot 25a), it explains that we teach לקופיץ (instead of בקופיץ )/to a hatchel, that is to say, for the need of the place of the hatchel, we remove the hair of the neck, and there isn’t here [a violation of] (Deuteronomy 15:19): “you must not…sheer your firstling sheep,” for plucking with the hand is not sheering , but with a utensil, it is definitely forbidden.",
+                "וכן מותר לתלוש את השער- and even ab initio, to show to the Sage the place of the blemish. And the Halakha is according to Rabbi Yosi ben Meshulam."
+            ],
+            [
+                "עקביה בן מהללאל מתיר [Rabbi Akavya ben Mehallalel permits] the wool for the Kohen to derive benefit from it.",
+                "וחכמים אוסרים – for if he permitted him the wool that drops off/falls out while living, he will come to wait for a firstling in order that his wool will drop off/fall out every hour, and it will come to be a snare/stumbling block that he will shear it and work on it, and those consecrated animals that are disqualified are forbidden for shearing and for work, as it is written )Deuteronomy 12:15): “[But whenever you desire,] you may slaughter and eat meat [in any of your settlements according to the blessing that the LORD your God has granted you],” you may slaughter but not shearing.",
+                "לא בזה התיר עקביה – meaning to say, not in this [case- of the hair of a blemished firstling which fell out, and which one put in a wall niche/window, and which -firstling – one slaughtered afterwards] did [Rabbi] Akavyah [ben Mehallalel] permit and the Sages prohibited, for everyone agrees that when he slaughters it, it is permitted, slaughtering provides the benefit of the wool that is attached to it to permit it after ritual slaughtering, he also benefits from that which is plucked/detached and placed in a wall niche/window. But they did not disagree other than regarding a dead animal, for that wool that is attached to it requires burial, [Rabbi] Akavya [ben Mehallalel] permits the wool that fell out from it while it was living but the Sages prohibit it as a decree lest he will delay in order to derive benefit from the wool that falls out from it every hour, and one would come to perform acts of shearing and work. But the legal decision is even after the ritual slaughter, the wool that fell out from it while living is forbidden.",
+                "צמר המדובלל (wool which dangles/clumps in the wool) – that was not detached entirely but is attached with the wool and it doesn’t fall.",
+                "את שנראה עם הגיזה – when they slaughter it and shear it after the ritual slaughter, that the wool that clumps/dangles is mixed with the rest of the shearing and does not appear as separated from it, it is permitted like the rest of the shearing.",
+                "ושאינו נראה עם הגיזה – that it went outside too much and is recognized that it is [separated] from the shearing.",
+                "אסור – it is like it fell off/dropped completely prior to the ritual slaughter. And the anonymous teaching is according to the Rabbis who dispute that of [Rabbi] Akavya [ben Mehallalel], and the Halakha is according to them."
+            ]
+        ],
+        [
+            [
+                "עד כמה. להטפל בבכור – to be engaged with its (i.e., the firstling’s) raising prior to giving it to the Kohen.",
+                "בדקה עד שלשים יום ובגסה עד חמשים – In the Gemara (Tractate Bekhorot 26b), we derive it, from what is written (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats. You shall give Me the first-born among your sons,” and adjacent to it (Exodus 22:29), “You shall do the same with your cattle and your flocks,” and they show an incongruity/objection, “your bull” which is mentioned earlier in Scripture to “the skimming of the first yield of your vats” which is early, and “your flocks” which is later than the “the first-born among your sons” but “the skimming of the first yield of your vats” which are the first-fruits are offered at fifty days, that the grain is ripened on Passover and we don’t bring the first-fruits until Atzeret/Shavuot, as it is written (Exodus 23:16): “and the Feast of the Harvest, of the first fruits of your work, [of what you sow in the field], and just as you do for the “skimming of the first yield of your vats, which you do not bring until the end of fifty days, so you do for your bulls that you do not bring it until fifty days, and in the manner that you act regarding the first-born of your sons, as it is written concerning it (Numbers 18:16): “Take as their redemption price from the age of one month up,” similarly you should do for your flock that you should not bring it until thirty days.",
+                "בדקה שלשה חדשים – because its care-taking (i.e., of small cattle) is more troublesome (see Talmud Bekhorot 26b and Talmud Bava Metzia 69a), for its teeth are thin and it is not able to eat grass. And if it won’t be with its mother it will die. But the Halakha is not according to Rabbi Yossi.",
+                "לא יתנו לו – for since its care-taking is cast upon an Israelite for fifty days, and the Kohen said to him “Within this time [period], give it to me and I will pasture/tend it.” It is similar to someone who rents it that he saves him from the trouble on the condition that he (i.e., the owner) will give it to him and not to another Kohen, and this is similar to a Kohen who helps/assists in the granary/threshing floor to thresh and to winnow in order that they will give him the heave-offerings/Terumot, and it is taught [in a Baraitha] that Kohanim and Levites who assist in the granary/threshing floor, they don’t give them have-offerings and tithes. But if [the animal] had a blemish and he said to him: “Give it to me and I will consume it, for since it was pointed out to him, e was not like the Kohen who assists in the granary.",
+                "בין תמים בין בעל מחם – whether at the time of the Temple or whether at the present time, every year it is his, he is permitted to uphold it. And a firstling with a blemish, we derive that it is given to a Kohen, and he consumes it with its blemish for since it is written (Numbers 18:18): “But their meat shall be yours,” is the plural language, whether it is pure firstling or whether it is a firstling with a blemish."
+            ],
+            [
+                "כל שנים עשר חדש – from when it (i.e., the firstling) was born.",
+                "לאחר שנתו – as for example, at this time, when he needs to keep it/sustain it until a blemish befalls it.",
+                "אינו רשאי לקיימו אלא עד שלשים יום – from the day that the blemish befalls it [consuming it thirty days later]."
+            ],
+            [
+                "רבי יהודה מתיר – with blemishes that are in the eye, Rabbi Yehuda admits/agrees that it is prohibited, because they change after death since because of the pain of death, the eye changes and even though it appears as a permanent blemish, if it had appeared to it while living it would have appeared as a passing [blemish], and he would not permit anything other than blemishes that are on the body that do not change. But Rabbi Meir holds that we make a decree that blemishes that are on the body that do not change on account of blemishes that are in the eye that do change. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "מומחה – he that received permission from the Nasi/President or from the Bet Din/Jewish court of the Land of Israel to permit firstlings. And even though that in a general way, he who studied the [Written] Torah [and the Oral Torah] and knows how to think and to compare by analogy [two laws] and to understand and form a conclusion by analogy, he one who is called a specialist/Mumheh, and when he is recognized and known and when he has acquired fame among the people of his generation, he is a specialist for the many, and he can judge as an individual, even though he did not receive permission from the Exilarch/head of the Diaspora community, [but] in regard to permission to permit firstlings, he is not called a specialist, and he is not able to permit firstlings other than after he receives permission from the Bet Din/Jewish court of those ordained in the Land of Israel, for the domain of the Exilarch does not have an effect in this.",
+                "וישלם מביתו – and when he pays a Kohen, he gives one-fourth of its cost if it is a small animal, and half of its cost if it is a large animal. And because of this, he pays one-half [of its cost], for the money that is placed in doubt we divide it, but one can say that he loses it, for if he had not permitted this to himself, he would bring a complete expert and permit it for himself and he would consume it, but now it requires burial, and one can say, that he doesn’t lose anything, for perhaps, there wasn’t a blemish and a complete specialist would not permit himself [this], and perhaps a fixed blemish would not fall upon it ever until it dies. And the case where he doesn’t pay one-half for a small animal like that of a large animal, is because there is greater trouble to raise a small animal and he who permitted the firstling for the Kohen saved him from the great trouble to care for a small animal, for perhaps if he had shown it to another, he would not have permitted it and he would have great amount of care taking for it until a blemish would befall it, and for this reason, he would injure it that he would not have to pay other than one-quarter. But Maimonides explained this regarding another matter, and this is essential.",
+                "מה שעשה עשוי וישלם מביתו – for the one that where there is a case of indirect damage, he is liable to pay from his house/property for the loss that he caused to his fellow, but the one that does not judge a case of indirect damage explains our Mishnah explicitly that he engaged in business by hand [directly].",
+                "וזיכה את החייב – and the case can be found as for example, that he had a deposit with the lender and this [specialist] exempted the borrower [from paying] and he took the deposit in his from the hand of the lender and returned it to the borrower.",
+                "וטימא את הטהור – it is found that he did business with it by hand, as for example, that he brought before him pure animals to borrow them and he said that they are ritually impure and he took one reptile and had it come in contact with them, in order that there would be no further doubt and that his words would be validated.",
+                "וטיהר את הטמא – as for example that he took ritually pure fruit/produce and combined them with those fruit/produce that he purified, and he acted not in accordance with the law and defiled them.",
+                "ואם היה מומחה לבית דין – that he received permission from the Bet Din.",
+                "פטור – for he would not be able to tell him why he made this judgment for he was not expert in the laws.",
+                "האם שלה – her womb.",
+                "והאכילה רבי טרפון לכלבים – for they asked him about it and he said that it was “torn” (i.e., unkosher) and he fed it to the dogs.",
+                "שלא תלד – because their cows and pigs were very prominent and they sell them for a high price , and they want that they will not give birth for another kingdom in order that they will be needed, and they cut/sever their mother and she does not die, therefore, she is not “torn”/unkosher.",
+                "הלכך חמורך טרפון – you have lost your donkey, for you need to sell it in order to pay the cost of the cow to its owners.",
+                "שמומחה אתה – one and another thing he said to him, one – that he error in this matter of a Mishnah, for our Mishnah in [the third chapter of Tractate Hullin] “These are the torn animals’ [Mishnah 2], you took its mother which was kosher and we hold that he errs in the matter of the Mishnah, and the former argument is to be reinstated and we judge him appropriately and he does not pay. And furthermore, alternatively, and the weighing of opinions [of opposing views] – that is, as for example, two Tannaim or two Amoraim who argue, and the Halakha is not stated either according to this Master or according to that Master and the general practice is like one of them, and he went and acted like the other one, what is done is done and he pays from his estate."
+            ],
+            [
+                "אין שוחטין על פיו – for perhaps because of reward he permits it.",
+                "כאילא – the name of a Sage that lived in Yavneh, and he was a pious individual and was not suspected of this, and whether he said to them that it (i.e., the firstling) was pure or whether he said to them that it had a blemish, he would take all of his salary.",
+                "ארבע איסרות בבהמה דקה ובגסה ששה – a large [animal] increases the trouble involved, to cast it to the ground and to turn it upside down and to check its blemishes. Therefore, its payment is greater.",
+                "בין תמים בין בעל מום – and even though that when he tells him that it is ritually pure, he does not benefit from him at all, and he takes his salary, for if he did not take his payment/reward , they wold come to suspect him that he said that it (i.e., the animal) has a blemish, and from here, Maimonides judges on those who slaughter [animals] for the public, for it is appropriate for them either that they should not take a salary at all, or that they should take a salary on the finding of [animals] that died of themselves or were torn, like those that are found in the field, similar to those who see the blemishes in firstlings."
+            ],
+            [
+                "הנוטל שכר לדון דיניו בטלים – as it is written (Deuteronomy 4:5): “See, I have imparted to you laws and rules as the LORD my God has commanded me, [for you to abide by in the land that you are about to enter and occupy.],” just as I [do it] gratuitously, so you [do them] gratuitously. But among the Rabbis of Ashkenaz, I saw scandalous behavior in this matter , that an ordained Rabbi, the head of a Yeshiva, is not embarrassed to take ten gold coins in order to be [present] for half-an hour for the writing and delivery of one Get/Jewish bill of divorce, and the witnesses that affix their names on the Get [receive] two gold coins or one gold coin for each of them at the very least, and this is not a Rabbi in my eyes, but rather a thief and a violent man who attained it by force, because he knows that we don’t give a Get in his city without his permission, and he who gives the Get against his will needs to give him all that he desires. |But I am worried regarding [this] Get/Jewish bill of divorce that it is invalid, for it is taught in our Mishnah, that a person who takes a reward to judge, his judgments are invalid; to testify, his testimony is invalid.",
+                "",
+                "לקדש – to mix the dust of the sin-offering in fresh water in a vessel.",
+                "אפר מקלה – the ashes of a portable stove on feet is called calcined ashes/hearth ash (i.e., a symbol of mourning, supplication), that is to say, mere ashes that have no sanctity.",
+                "אבל אם היה – this person who sees/examines the firstlings, or this one who is a judge, or the witness, or the one sanctifies is a Kohen, and the person who goes with him pardons him in the place of defilement and defiled him from consuming his heave offering, and makes him lose out that he needs to acquire non-sacred produce and to eat, and the value of non-consecrated are more expensive than the value of the heave offering, for non-sanctified produce is appropriate for all, but heave offering is not appropriate other than for pure Kohanim.",
+                "מאכילו – this one who brings him gives him to drink and anoints him.",
+                "ונותן לו שכרו כפועל – if he was customarily [engaged] in heavy and difficult labor, and he earns a great deal, we estimate how much a person like this wishes to take that is less than one he would earn with heavy labor and to be engaged in this work which is easier, and such we give him,. For it is permitted fo each judge to take a salary for his idleness, for the idleness is known and recognized/familiar, and he takes from the two litigants equally, but more than this is forbidden."
+            ],
+            [
+                "החשוד על הבכורות – a Kohen who is suspected of placing/attaching a blemish on a firstling.",
+                "בשר צבאים – for it (i.e., deer/gazelle meat) is red and he switches it with the meat of a calf, and sometimes, when he sells the firstling of a pure calf and he said that it is the meat of a deer/gazelle, where we aren’t troubled by a firstling.",
+                "ולא עורות שאינן עבודים – but of tanned [hides] we buy from him, for if it is a firstling, he would not trouble himself with it, for he holds that the house of the Rabbis will hear of it and will cause him to lose [money] from it.",
+                "לוקחים ממנו עורות של נקבה - - for they certainly will know it But the first Tanna/teacher who prohibits it, holds that perhaps that they sever its male genitals and treat it like the females, and when they asked him what is this incision in the place of the female genitals, he would state that the mice consumed it. But the Halakha is not according to Rabbi Eliezer.",
+                "מלובן וצואי – they explained in the Gemara (Talmud Bekhorot 29b) that it states: wool that is cleansed of its dirt, that is to say, that he washes from its filthy matter . But we don’t say that if it if is a firstling, he does not lose his troubles/efforts and it doesn’t glisten for he holds that the Rabbis heard and causes him to lose from it, for since he troubles a small amount but is not exacting with it.",
+                "אבל לוחקין ממנו טווי ובגדים – for if it is firstling, he would not go to the trouble all that much with them, for he stringent with his trouble for perhaps he will suffer loss from it.",
+                "טווי ובגדים – he is not saying actual clothing. For now that is merely spun, they will purchase from him, but he needed woven clothing, but rather, clothing, that is linen made from wool which is not woven."
+            ],
+            [
+                "החשוד על השביעית – to sow or to do business with the after-growths of the seventh year.",
+                "סרק – that is prepared with a comb, for since his trouble is little/small, he is not stringent.",
+                "אריג – not actually woven, for now that which is spun is permitted, we require woven. For this comes within the category of spun before it. But rather, woven, that is by the eye, twisted chains that they make from flax that were never spun."
+            ],
+            [
+                "אפילו מים ומלח – and because of a fine [they don’t purchase water or salt from him].",
+                "כל שיש בו זיקת תרומה – every thing that the heave offering is used for. And “all” includes the insides of fish that they combine with them olive oil that has the obligation to pay heave offering. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "אינו חשוד על המעשרות – and they purchase from him grain in the rest of the years of the Seven Year cycle, but they don’t tithe from them as definitively [tithed] but as a doubtfully tithed. And the reason is that he who is suspected [of violating] the Sabbatical Year is not suspected on account of tithes, and one who is suspected on account of tithes is not suspected on account of the Seventh Year [produce], because there is is in each of hen material that is not part of its partner; Seventh Year produce does not have be consumed inside the walls of Jerusalem, but Second Tithe is not consumed other than within/inside the wall [of Jerusalem]. Therefore, there is a more stringent punishment regarding [Second] Tithe than from the punishment of [not consuming] the Sabbatical Year produce. For the [Second] Tithe has redemption, but since the Seventh Year [produce] is forbidden, it does not have redemption, therefore, the Seventh Year is more stringent than from the [Second] Tithe.",
+                "החשוד על זה ועל זה – since he is suspected [of violating] a Torah prohibition all the more so, that he is suspect [of violating] on the purities, for they are from the Rabbis, that a person eats his unconsecrated produce in ritual purity.",
+                "ויש שחשוד על הטהרות – that are of the Rabbis, but is not suspected on account of Seventh Year produce and [Second] Tithe. For one that is suspected on a Rabbinic [legislation] is not suspected [of violation] of a Torah prohibition."
+            ]
+        ],
+        [
+            [
+                "כל פסולי המוקדשין (all consecrated animals that are disqualified) – Holy Things that had a blemish befall them, if we sell them at a high price, it is a benefit of discretion to Temple property. Therefore, they are sold in the bazaar/shop, that is the marketplace where they sell in the rest of the unconsecrated meat and there it is sold at a high price.",
+                "ונשקלין בליטרא – to be sold in the manner that the butchers sell unconsecrated meat, for since they are able to sell it at a high price, they add to its worth when they redeem them from Temple property.",
+                "חוץ מן הבכור ומן המעשר – that if they are sold at a high price their benefit is to owners. The firstling, its benefit is to the Kohen, for the meat of a firstling is consumed by everyone, but the Kohen sells it and takes its monetary worth, for the Kohen is called the owners of the firstling. But because of the benefit of the regular individual/commoner, we do not treat lightly Holy Things to treat them with the custom of unconsecrated things to sell them in a bazaar/shop, but rather in his house, and even though people will not cut the meat so much. But they are not measured with a litra but rather by estimation, and if he loses [a bit], it does not matter.",
+                "ושוקלין מנה כנגד מנה – that if he has a piece of unconsecrated meat that is weighted in the litra, he can weigh the meat of a firstling against it. But tithes we don’t weigh a Maneh against a Maneh, for at it appears as if he sells it, and the tithe of cattle it is prohibited to sell it at all because it is not written regarding it (see Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed,” in the manner that it is written regarding a firstling but rather (Leviticus 27:33): “[If he does make substitution for it, then it and its substitute shall both be holy:] it cannot be redeemed/לא יגאל,” and we taught in Sifrei [B’midbar] that regarding a firstling where it states “it cannot be ransomed,” tithes, where it states concerning it, “it shall not be redeemed”, is no sold, neither living nor slaughtered, and not pure and not with a blemish."
+            ],
+            [
+                "לא ימנה ישראל עם הכהן – to eat with him in an association from the meat of a firstling with a blemish, for they not numbered regarding the firstling other than in an association that is entirely Kohanim [alone], as it is written (Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering and like the right thigh,” for just as the breast and the thigh are for the Kohanim [only], and not for the Israelite, even the firstling, whether pure or with a blemish, are for the Kohanim [only] and not for the Israelite.",
+                "ובית הלל מתירין ואפילו נכרי – as it is written (Deuteronomy 12:15): “[The impure and the pure alike may partake of it,] as of the gazelle and the deer,” just as the gazelle and the deer, even a heathen [may partake of it], even to the firstling also. And Scripture [teaches] as it is written (Numbers 18:18): “But their meat shall be yours:…like the breast of elevation offering and like the right thigh,” and it is speaking specifically about the pure firstling.",
+                "שאחזו דם – a sick [animal] who is danger from excess blood [letting].",
+                "אין מקיזין לו דם – and even in a place where he does not make in it a blemish. For since a person is pressed (see Tractate Pesahim 11a) when his money is at stake, if you permitted him in a place where he does not make a blemish, he would come to make it in a place where one makes in it a blemish.",
+                "ובלבד שלא יעשה בו מום – that he will not tear apart the top of his ear or the top of its lips in the place where it is not able to return and be healed, the Rabbis hold all the more so that if you did not permit him in a place where there is no blemish, he will come to make it even in a place where it has a blemish.",
+                "לא ישחוט עליו – for since and he placed in it [a blemish] until another blemish befalls it.",
+                "יקיז – [he should draw blood] even in the place where he makes a blemish in it, even he needs to let blood from the same limb and not leave it until it dies. But even though he made a blemish with his hands, he should slaughter it. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "הצורם (he who makes a slit) – he mutilates/disqualifies. And we are speaking of a Kohen, who slits the ear of the firstling in order that it will be unconsecrated in his hand.",
+                "הרי זה לא ישחט עולמית – and even if another blemish befell it, because of a fine, because he transgressed and placed a blemish on Holy Things. For a person who places a blemish on Holy Things is flogged forty times (i.e., minus one), and even if he made a blemish upon a blemish. As it is written (Leviticus 22:21): “there must be no defect in it,” it reads, “will not be in it,” that he will not place in it a defect. For it could have been written, “a defect,” but it is written, \"כל מום\"/”there must be no defect,” to include even a defect that he did not place upon it.",
+                "כשיולד לו מום אחר ישחט עליו – and even on the same defect itself. If it person who placed the defect on it died, his son slaughters it after him on that defect, but the Rabbis fined him (i.e., the original person who placed he defect on the animal) but the Rabbis did not fine his son. And such is the Halakha.",
+                "ושערו מדולדל – that it was never sheared.",
+                "קסדור (quaestor) – appointed by the king.",
+                "מה טיבו של זה- that he left it to be wounded/damaged so much.",
+                "פגיון – a knife that has two mouths is called a dagger.",
+                "והתירוהו – even though that the heathen intended to place upon it a blemish. Since that it was without the knowledge of an Israelite/Jew that he did it, he didn’t intend to do something beneficial to a Jew.",
+                "ראה שהתירוהו והלך וצרם באזני בכורות אחרים – in order to do something beneficial to a Jew, it was done as if the Jew had said to him that he should do it and it is prohibited.",
+                "היו תינוקות משחקות – and it is necessary to inform us about a heathen quaestor and young children. For if it had taught [only] the quaestor, I might think that it was a heathen that was permitted for one cannot make a decree for perhaps he comes to hand it over to you and to learn how to make a blemish in Holy Things, for we do not care that it is the habit of heathens for it is their custom in forbidden thigs, but a minor, if he permitted him, he would come to hand it over to you, I would say no. But if we taught only regarding young children, I would think that it was a young child that the Rabbis permitted, for one that is appropriate would not come to state also that an adult who cast upon it a blemish would be permitted, for a minor and an adult are not confused/interchangeable, but an adult heathen who comes to switch with an adult Israelite, I would say no. Both are necessary.",
+                "כל שהוא לדעתו אסור – to include an indirect effect. As for example, that he would cause the animal to walk in a place where there is iron in order that it would trip upon it and a blemish would befall it.",
+                "ושלא לדעתו מותר – to include that if the Israelite/Jew was making a statement incidentally (i.e., in ignorance of its legal bearing), and states in the presence of the heathen that this firstling if a blemish befell it, that is that we consume it. And the heathen heard and placed upon it a blemish, it is permitted."
+            ],
+            [
+                "היה בכור רודפו כו' הרי זה ישחט עליו – but the law only applies when he kicked it (i.e., the animal) at the time that of the chase [by the animal of the person], but not when it was not at the time of the chase.",
+                "הראויין לבוא בידי אדם – that one can say that a person make them (i.e., the blemishes) in it (i.e., the animal), such blinding its eye, cutting off his hand, or slitting its ear.",
+                "רועים ישראל נאמנים – a Jew who is shepherd of the cattle belonging to a Kohen is believed to state o the blemishes that befell the Kohen’s cattle that they happened on its own, and the Kohen, its owner can consume it with its blemish. But we do not suspect him that perhaps through a person this blemish came intentionally and that this shepherd is lying and he comes to permit it in order that his master the Kohen will slaughter it and feed him from it, for an Israelite/Jew is permitted to eat from the firstling with a blemish when the Kohen gives him [food] from it, for in this we do not suspect him, for a small amount of quaffing like this, we do not suspect that the shepherd would lie and transgress the sin in order for this small quaffing alone (see Talmud Bekhorot 35a – that they are so dependent upon their employers for their bread and butter).",
+                "רועים כהנים – shepherds who are Kohanim, are not believed when they shepherd the cattle of Israelites/Jews. For this Kohen is suspected that he himself placed a blemish in it, that this shepherd would say, My master did not leave it to me and I will give it to an other Kohen. And the same law applies that the Kohen shepherd is not believed to testify on a firstling of another Kohen, for we are suspicious of doing good to each other, for he held that I will testify for him now and he will do do me a favor when an Israelite gives me a pure firstling, and I will place a blemish in it and this Kohen will testify on my behalf that the blemish befell it on its own.",
+                "רבן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן של עצמו – Rabban Shimon ben Gamaliel disagrees with the first Tanna/teacher, for he holds that the Kohanim were not suspected other than on the firstling itself for was already given to him by an Israelite, but on that of his fried, whether, his Master/teacher or another, they were not suspected concerning them.",
+                "רבי מאיר אומר כל החשוד בדבר לא דנו ולא מעידו – and there is a [difference] between the first Tanna/teacher and Rabbi Meir, for according to Rabbi Meir, a firstling belonging to a Kohen that blemish befell it, two from the marketplace have to testify upon it, but one witness, even one who is not a Kohen, does not help. But according to the first Tanna/teacher, especially a Kohen is not believed to testify on the firstling of a Kohen, for we are concerned for doing good to one another, but one who is not a Kohen, even one who testifies is believed to permit it. But Rabban Shimon ben Gamaliel states that even the children and the members of the household of a Kohen are believed, for specifically, only on what is his he is not believed. And his wife is also not believed because she is like is body. And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "הראיתי בכור זה – to a Sage. And he said to me that this is a permanent blemish and he slaughters it, as long as he has witnesses that he [himself] did not make the blemish. For the Kohanim are suspected of placing a blemish in a firstling in order to sell it or to consume it as unconsecrated meat, but they are not suspected of consuming pure Holy Things outside [of the Temple courtyard] or to state about a temporary blemish that it is permanent. And a Kohen who is a specialist/expert is believed to adjudicate about the blemish of a firstling that it is permanent and/or to permit it. And similarly, a Kohen is believed to state that an Israelite/Jew gave me this firstling with a blemish and he is supposed to reveal if the Israelite/Jew gave it to him with a blemish or not, and it is a matter of business to reveal that people are not lying.",
+                "הכל נאמנים על מומי המעשר – Kohanim are obligated to separate the tithe for cattle like an Israelite/Jew. And everyone is believed to stated regarding a blemish that was made on the cattle that was tithed that it was not intentional, and even its owners. For since that if he needs to, he would place of blemish in his entire flock prior to to tithing, and it would be found that the tithe has a blemish.",
+                "שנסמית עינו שנקטעה ידו – that is a prominent blemish.",
+                "בני הכנסת – that is to say, that they are not Sages. And these words [apply] when there is no individual specialist/expert, but in a place where there is an individual expert/specialist, it is not slaughtered other than by the word of the expert, and even with a prominent blemish. This is similar to the renunciation of vows that in a place where there is an individual expert/specialist, three commoners [on a Jewish court] do not help.",
+                "אפילו היו שם עשרים ושלשה – even if there was a Sanhedrin in the place, if there isn’t one individual that received permission to permit the blemishes of a firstling, it is not slaughtered by their word, even with a prominent blemish, until there will be a specialist/expert there. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "השוחט את הבכור – and sold from its flesh and it became known to us that he had not shown it to a Sage.",
+                "מה שאכלו – those who purchase its food.",
+                "ויחזיר להם את הדמים – because of a fine. That he fed them forbidden flesh/meat.",
+                "מכרוהו – those who purchase it for a heathen, since he did not cause them the prohibition, they will pay him the cost of the torn animal, like it is sold cheaply, and he will return to them the remainder. But regarding a firstling, it is not taught, “they sold it to heathens,” for from a pure firstling is prohibited to derive benefit."
+            ]
+        ],
+        [
+            [
+                "על אלו מומין. נפגמה – there is no notch without loss, but a slit [in the ear] implies also without loss, and the measurement of a notch is when one makes a notch deep a=enough for the nail to halt on passing over the edge (see Talmud Bekhorot 37b).",
+                "חסחוס (if the ear is split from the cartilage inwards) – the lobe of the ear which is called TANRUS in the foreign language.",
+                "אבל לא מן העור- for the distinguished skin is healthy and it is not a blemish and this skin is the soft ear-lap.",
+                "נקיבה מלא כרשינה – that there is in the cavity of the incision a measurement of the berry of vetch, whether the incision is long or whether it is round, if there is in all of them to combine in its cavity like the measurement of a berry of a vetch, this is a blemish.",
+                "שתהא נפרכת – it becomes crumbles and broken pieces when they handle it. But the Halakha is not according to Rabbi Yossi. But these blemishes that are considered in our Mishnah, when they slaughter upon them the firstling, we derive from Biblical verses, as it is written (Deuteronomy 15:21): “But if it has a defect,” is a generalization, “lameness or blindness” is a detail, “any serious defect” – it returned to provide a generalization, you do not judge other than what is similar to the detail. Just as the detail explains open blemishes that do not return [to their healthy state], so also, all open blemishes and they don’t return [to their healthy state] (and the Halakha is according to the first Tanna/teacher)."
+            ],
+            [
+                "ריס של עין- the eyelid of the eye.",
+                "הרי בעיניו – that is to say, behold that there is in his eyes.",
+                "דק (cataract; veiled or withered spot in the eye) – TILA in the foreign language.",
+                "חלזון, נחש – that is an eye-disease, also called נחש (see Talmud Bekhorot 38b), and we call it NAHASH for it is made striped like a snake. And it is additional flesh that is stretched and covers part of the black that is I the eye, and we call it TIFRA in Arabic, like we call the fingernail TIFRA, because it covers the eye in the manner that the fingernail covers the flesh of the finger.",
+                "עינב (growth on the eye) – that there is in his eye like the berry/grain of a growth.",
+                "לבן הפוסק בסירא – SIRA/thorn that is a line that is in the eye around the black that from which the vision of the eye comes. But if a white thread comes out from the white that is in the eye and breaks through a line and enters into the black, this is a blemish.",
+                "שחור ונכנס בלבן – if one black thread comes out from the black that is in the eye and breaks through the thorn, and enters into the white [of the eye].",
+                "אינו מום שאין מומין בלבן – for it is not the eye, but rather the fat of the eye."
+            ],
+            [
+                "חורוד (white spots on the cornea/cataract) – like white drops on the eye. The Aramaic translation of white is חיור/white.",
+                "והמים (rheum)– that descends into the eye and prevents the seeing.",
+                "הקבועים – it refers to both, to the white spots on the cornea and the water/rheum.",
+                "בודקין אותו שלשה פעמים בתוך שמונים יום – on every twenty-seven days which is one-third of the time of eighty days, approximately, we examine it if the cataract/white spots on the cornea went away. And if it it went away, even though it returned, we count eighty days from the day that it returned, for it isn’t lasting white spots on the cornea/cataracts until it stands for eight days. But if he did not examine it within the eighty [days], even though the cataracts/white spots on the cornea are found there on the eightieth day, it is not a blemish, lest in the meanwhile, it went away and then returned. And the Halakha is according to Rabbi Hanina ben Antigonus.",
+                "אלו הן מהם הקבועים – meaning to say, how do we know if it lasting or transitory?",
+                "אכל לח ויבש של גשמים – if they fed it straw and leeks for medicinal purposes that we call FINEO in the foreign language.",
+                "לח – that grows in Adar and half of Nisan.",
+                "ויבש- that grows in Elul and half of Tishrei.",
+                "של גשמים – that is that grew in a field sufficiently watered by rain and requiring no artificial irrigation. But our Mishnah is deficient and should be read as follows (see Talmud Bekhorot 38b): If it ate moist (i.e., that grew during Adar and half of Nisan) and dry (i.e., that grew during Elul and half of Tishrei) of a field regarding a field naturally watered by rain, it is a blemish; if it was a field requiring irrigation, it is not a blemish. But if it is a field naturally water by rain, [if] it ate dry (i.e., that grew during Elul and half of Tishrei) and afterwards, it ate moist (i.e., that which grew during Adar and half of Nisan) it is not a blemish until it would eat dry (i.e., that which grew during Elul and half of Tishrei) after that which is moist (i.e., that which grew during Adar and half of Nisan).",
+                "של בית השלחין - land that requires watering it is not for medicinal purposes, and we don’t examine it.",
+                "אכל יבש ואחר כך לח- for medicinal purposes, this is not its cure, and even though he was not cured through it, it is not a blemish.",
+                "עד שיאכל יבש אחר הלח – this is the manner of his cure, straw and leeks that grow in Adar and half of Nisan, we feed it during Adar and half of Nisan, but straw and leeks that grew in Elul and half of Tishrei, we feed it in Elul and half of Tishrei. For we don’t slaughter it until all the days of the summer have passed and we examine it at both times, and if it was not cured, it is a blemish, and it (i.e., the animal) needs to eat from them no less than a dried fig during each and every meal all three months at the beginning of the meal and after it drank, and it would not be tied at the time that it eats these grasses for medicinal purposes, and there wouldn’t be an individual [animal] but with its fellows, in the field and not within the city. And if it fulfilled all of these conditions and was not cured, it is a blemish and we slaughter it."
+            ],
+            [
+                "חוטמו שניקב וכו' – and this is where the outer partitions/walls of the nose were perforated, that the perforation is seen from the outside. But [if] it is not seen other than from inside, as for example, when the partition that divides the nose was perforated, it is not a blemish, for it is secret, and we derive from [the principle] of a generalization and a specification, that we require blemishes that are revealed [in the open].",
+                "שנפגם – and it has something missing/lacking.",
+                "שנסדק – but there is nothing lacking/missing. And the measurement of the notch/incision, in order that the fingernail can encircle it.",
+                "שפתו – the outer row/line of the lip [of the firstling], meaning to say, the outer point/thin part.",
+                "חיטיו החיצונות – the teeth that are in the middle of the mouth.",
+                "שנפגמו – that are missing.",
+                "נגממו (incisors are broken off/levelled with the gums) – squashed beyond recognition -, and there doesn’t remain from them other than a small mark/trace, and they don’t protrude like they are accustomed to be.",
+                "הפנימיות – the large teeth that we call MASHILASH, that were completely uprooted. But if they were damaged or worn down/levelled, it is not a blemish.",
+                "אין בודקין את המתאימות ולפנים – the large teeth that one appears like two [teeth] and are made like twins. From there and inward it is not considered a blemish because it is in secret. But they themselves, when they were uprooted, are not a blemish. But the Halakha is not according to Rabbi Hananiah (Hanina in the Mishnah) ben Antigonus."
+            ],
+            [
+                "זובן (bag which contains a male animal’s membrum) – the case/casket that the sinew of the cattle is hidden/covered in). When it is damaged/mutilated, it is a blemish because it does not return healthy, but if it was removed it is not a blemish, for it returns to its normal condition.",
+                "עריה של נקבה (genitals of a female animal) – pudenda that protrudes outward and appears on the rest of the area of the body.",
+                "במוקדשים – in the rest of Holy Things that have in them female [animals] as for example, peace offerings, for whereas regarding the firstling, there isn’t a female.",
+                "אבל לא מן הפרק (but not at the joint) – that is damaged between the joints a long ascent, when all of the tail has not been severed.",
+                "או שהיה ראש הזנב מפציל את עצם – the head of the tail is suspended below, the flesh and skin is peeled and the boney remains uncovered, it still is not a long ascent, since it is the head of the vone.",
+                "מפציל – that it was peeled/split off. Another explanation- that the tail was divided at its end to two tails and there is a bone in each of them.",
+                "ובין חוליא לחוליא מלוא אצבע – that the vertebrae/links of the tail are far from each other, the distance of a finger’s breadth, which is the width of a thumb."
+            ],
+            [
+                "אין לו ביצים או אין לו אלא ביצה אחת – Our Mishnah is deficient and this is how it should be read (see Talmud Bekhorot 40a): It (i.e., the animal) doesn’t have two testicles in two sacks, but rather [only] in one sack; alternatively, two sacks and one testicle, behold this is a blemish.",
+                "ר' ישמעאל אומר אם יש לו שני כיסים – He is disputing the concluding clause, for the first Tanna/teacher states if it doesn’t have anything other than one testicle and two sacks, it is a blemish, but this is not the case, for whenever it has two sacks, it is certain that it has two testicles. But on the first clause, he admits/agrees that where it doesn’t have other than one sack, it is like someone that doesn’t have anything other than one testicle.",
+                "רבי עקיבא אומר- we certainly don’t say this, but rather, we have the reading, “he sets it on its buttocks and squeezes [its testicles]. And its example is found in the chapter [five of Tractate Eruvin 53b]: “How did they augment towns?” – is it (“sets it on its buttocks”) taught עכוזו (with an AYIN) or is it taught אכוזו (with an ALEPH)? [It is taught] עכוזו (i.e., with an AYIN) – they set the firstling on one rump/buttocks (though it could mean the genitals), for he has only one genital in two sacks.",
+                "וממעך (dissolve by rubbing/crushing) – and feels the sack and the groin.",
+                "אם יש שם ביצה אחת סופה לצאת - but if it does not come out, it is a blemish.",
+                "והתיר רבי עקיבא – that it is a blemish, for he did not find it (i.e., the genital in its place when he crushed it/rubbed it and felt it and. And such is the Halakha."
+            ],
+            [
+                "בעל חמש רגלים או שלש – but that we calculate it as a blemish and not as “torn,” these words [apply] when it has more or less in its hands, that is, those of the side of the head, but missing a foot or having an additional foot from its back feet , it is a “torn” animal, and it is prohibited to be consumed.",
+                "קלוט (an animal with un-cloven hooves – a sign of uncleanness – born of a clean animal, a monster or a hybrid) – round, and even if they are slit/cloven – it is a blemish, for the split hooves of an pure animal are not round.",
+                "שחול (an animal with a dislocated hip) – that its thigh/haunch is detached. The Aramaic of “I drew him [Moses] out [of the water]” (see Exodus 2:10) is שחלתיה /”I drew him out.”",
+                "כסול (an animal with a deformed hip) – it is the manner of an animal that the thigh/haunch is attached to the fat-tail near the groin, but not above from the grown, and in this one, the thigh/haunch is upon the groin."
+            ],
+            [
+                "אף על פי שאינו ניכר – when it (i.e., the animal) stands, the break is not seen, but it is recognized when it walks that it limps, for it is not recognized at all, it is not a blemish.",
+                "מומין אלו – bone of the foreleg or the bone of the hindleg that were mentioned above.",
+                "אילא – the name of a Sage.",
+                "עגול כשל אדם – that it is not the manner that the roundness of the eye of an animal is like that of a human.",
+                "רוב המדבר – that is that part of the tongue that is not attached to its jaws.",
+                "ובית דין של אחריהן אמרו הרי אלו מומין – and such is the Halakha."
+            ],
+            [
+                "מעשה שהלחי התחתון – because it is taught above (see Tractate Bekhorot, Chapter 6, Mishnah 8) that its mouth (i.e., of a firstling animal) is similar to that of a pig, the Rabbis argue with [the opinion] of Illa, it comes to tell us that now the Rabbis do not dispute it other than regarding its upper lip which is stretched over its lower [lip], but [if] its lower lip is stretched over the upper[lip], the Rabbis admit/agree that it is a blemish. And also the story regarding the lower jaw that stretches over the upper [jaw], and the Sages stated that this is a blemish. These words [apply] when the bone of the lower jaw stretches over the [bone of] the upper [jaw], then it is a blemish even in an animal. But if it lacks a bone but rather that its lower lip is longer and receives the upper lip, it is blemish in a human but not in an animal.",
+                "אזן הגדי שהיתה כפולה – that it has two ears from one side, an ear within an ear.",
+                "בזמן שהיא עצם אחד – and it has only one earlobe, in which the upper earlobe is doubled inside it and combined below, it is a blemish.",
+                "ואם אינה עצם אחד – the earlobes are differentiated/separated above.",
+                "אינו מום – but the reason is not explained. But nevertheless, it is not similar to an animal (i.e., a firstling) with five feet, for an ear within an ear is not seen all that often.",
+                "שהיא דומה לשל חזיר – round like the tail of a pig, and even though it is not thin like it.",
+                "שלש חוליות – it is specifically in the tail of a lamb that we require three vertebrae [of the spinal column], but the tail of a kid, one vertebrae alone is a blemish, two are not a blemish. And such is the Halakha."
+            ],
+            [
+                "יבלת (wart) – POROSH in the foreign language. And even if its is the white of he eye, and it has hair, it is a blemish.",
+                "ושנפגם עצם ידו- that the blemish is known. And above, we are speaking about when it is broken.",
+                "ושנפסק עצמו שבפיו – that the teeth are set in it. It (i.e., the Mishnah) is speaking of above the sinews. For if it is the sinews themselves, which are the teeth themselves that are in the middle of the mouth, but it is taught above (see Tractate Bekhorot, Chapter 7, Mishnah 4): “if the incisors are damaged or worn down, it is a blemish.”",
+                "עינו אחת גדולה – like that of a calf.",
+                "ואחת קטנה – like that of a goose.",
+                "במראה – that it appears to all that this one is larger than the other one.",
+                "אבל לא במדה – that it is not recognized other than by measurement, it is not a blemish.",
+                "ולא הודו לא חכמים – with Rabbi Yehuda. And the Halakha is according to the Sages."
+            ],
+            [
+                "ערקוב (the inner part of the knee/inner angle of the joint which unites the thigh and the leg of the animal) – to the upper tie which is the place of the connection of the thigh with the foreleg. But corresponding to it in a camel it is recognized that it has corresponding to this upper leg from under the hip-bone to the ankle (i.e., the knee and the surrounding parts), this bone protrudes outward.",
+                "כל מרבית העגלים כן (through the whole period of growth of calves it is so) – all of the growth of calves and their custom – is that their tails reach the inner part of the knee [therefore, less than this it is a blemish], and when they are grown up, they (i.e., the tails) extend/stretch below.",
+                "שבאמצע הירך – this is the upper joints/hams of the knee that I explained which correspond to that of a known camel.",
+                "על אלו מומין שוחטין את הבכור – even though it is taught in the beginning of our chapter (see Mishnah 1 of this chapter), “on account of these blemishes they slaughter the firstling,” it returns and teaches it again here, because it is taught three, it adds, etc. and they said to him: we did not hear of these” (see Mishnah 8 of this chapter), he reviewed them and generalized them to state that even on these blemishes, they slaughter [the firstling]."
+            ],
+            [
+                "לא במקדש – because they are not appropriate, for one does not offer up in the Sanctuary any other than the most choice.",
+                "ולא במדינה – that they are not lasting/permanent to release them from their sanctity, but rather we set them aside until another lasting blemish befalls them and they are slaughtered for it.",
+                "גרב (itch) – a kind of moist boil from without and from within. And the boil mentioned in the Torah is a blemish, for it is a dry boil.",
+                "יבלת (wart) - on the white of the eye and it has no hair in it. But above (see Mishnah 10 in our chapter) when we considered blemishes that we slaughter [the firstling] we were speaking about when it has hair.",
+                "ובעל חזזית – there are two varieties of lichen. The Egyptian lichen is the lichen written of in the Torah which is moist from the outside and dry from the inside, and it is a blemish that does not return to health, and the Master stated (see Talmud Bekhorot 41a) – Why is it called lichen? Because it continues to cling [to the body] until the day of death, but the lichen that is taught here is a kind of boil that has a cure.",
+                "ומזוהם – that a bad smells goes out from it.",
+                "ושנעבד בו עבירה - (see Tractate Zevakhim, Chapter 8, Mishnah 1) that it (the firstling) had sexual relations with a woman or that it put a man to death with the testimony of one witness, for there is only witness - neither with carnal connection with beasts nor with goring.",
+                "או על פי עצמו – that there is no witness there at all, but the owners stated that we saw it (i.e., the firstling) that it had copulated in an unnatural way or that it put someone to death, it (i.e., the animal) is not stoned by their word. For if there were two kosher witnesses testifying in the matter, the bull would be stoned, and it is prohibited to derive benefit from it.",
+                "וטומטום ואנדרוגינוס – that they are doubtfully male and are Holy, doubtfully female and not holy.",
+                "אין לך מום גדול מזה – it is referring to the beast of double sex, that in the place of females, it is like a blemish, for it is like firstling with a blemish, and it is slaughtered in the provinces, and it is prohibited to use its shearing and its labor.",
+                "וחכמים אומרים אינו בכור – it is a creature of its own kind. And it may be sheared and worked. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "מומין אלו – that invalidate the firstling, invalidate the Kohen in his Divine service, whether they are permanent or transient all the while that they are upon him.",
+                "הכילון (one whose head has the shape of a basket/wedge shaped – see Talmud Bekhorot 43b) – that his head is pointed from above and wide below. And it is similar to the covering of a wine jug which is called an אכלה (or אוכלא/basket or אובלא/perforated trough – vessel made of willow trigs) – therefore it is called a כילון.",
+                "והלפתן (turnip-shaped) – that his head is similar to a turnip, that it is wide from above and becomes narrower from below.",
+                "מקבן (one whose head is mallet-shaped – see Tractate Bekhorot 43b) – that his head is similar to a mallet, in that the forehead protrudes outward and similarly, his neck from behind him, but his temples are even with his head, and he is similar to a hammer – that is a mallet that goes forth from before him and from behind him.",
+                "ושראשו שקוט (whose head is abruptly bent, angular; forehead receding abruptly – see Talmud Bekhorot 43b) – This is our reading. There are those who explain that his head protrudes greatly, and extends outward towards his face. But there are those who explain that it does not protrude at all in front of him, like the matter that it leaps from behind him, that his head does not protrude from behind him at all, and that he is lacking, that it is similar to one that a piece of him is severed from behind him. But the language of שקיפס, is that of a lump of brittle stone that was thrown at it (an idolatrous statue) [see Sanhedrin 64a), that a piece from him was taken. And in the Tosefta it counts also a sunken neck/צואר שקוע, that his head is placed between his shoulders and it is similar to one who has no neck.",
+                "ובעלי החטוטרת ר' יהודה מכשיר – that when he has a bone in the hump/hunch, everyone does not dispute that it is a blemish. But they dispute, when it doesn’t have a bone. Rabbi Yehuda holds that it is a mere piece of flesh, but the Rabbis hold, as Scripture States (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [shall be qualified to offer the LORD’s gift],” those who are fit within the seed of Aaron shall serve, but he who is not fit among the seed of Aaron shall not serve. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואם יש לו הרי זה כשר – and he that should have a row of hair that surrounds from ear to ear from behind him, but not from in front of him. For it is of greater beauty when he has it from behind him but not in front of him more than when he has it (i.e., hair) around all of the head and in the middle it is bald. And all the more so, when he has it (i.e., hair) in front of him, but not behind him, that he is disqualified.",
+                "גבינים – eye-brows.",
+                "שגביניו שוכבים – that the hair of his eye-brows is long and hanging down over his eyes.",
+                "מי שיש לו שני גבים ושתי שדראות – not that he actually has two backs, for that [person] does not exist. But, as for example, that his backbone is curved and appears like many backs and backbones. And everyone admits that these blemishes that are considered by these Tannaim/teachers are blemishes, and only the implication of their expounding is what is differs between each of them, for each one holds that the blemish that he counts is the גבן /hump-backed (or one having defective eye brows) that is the \"גבן\" of the Torah (i.e., Leviticus 21:20: “or one who is a hunchback, [or a dwarf, or has a growth in his eye, or who has a boil-scar, or scurvy , or crushed testes].”"
+            ],
+            [
+                "כוחל שתי עיניו כאחת (he who paints his two eyes in one movement) – that his nose that is between his eyes is sunk and it does not protrude at all, until when he comes to remove the staff used for painting the eye, he is able to stretch the staff used for painting the eye between each eye, but the nose does not prevent it.",
+                "שתי עיניו למעלה – at the height of the forehead which is not like the rest of people.",
+                "ושתי עיניו למטה – from the place where they are accustomed to be.",
+                "עינו אחת למעלה – from the customary place.",
+                "ואינו אחת למטה – from the customary place.",
+                "רואה את החדר ואת העליה כאחת – that his eyes stand in their appropriate place, but one of his eyes sees above and his other eye sees below, the room below and the attic above, and anyone who sees crooked that he is speaking with his fellow and it appears as if he is looking into the face of another person.",
+                "סכי שמש (squinting, cross-eyed) – that when he wants to look into the sun, he closes his eyes and closes his eyelids (see also Talmud Bekhorot 44a, where Rabbi Yose changes it to read – סני שמש/who hates the sun, blinkard).",
+                "זגדוס (unmatched; one with an unequal pair of eyes or eye-brows) – a זוג /pair is two; דוס in the Roman language is two. Meaning to say, the pair of eyes or the eyelids of the eyes which are customarily equivalent are divided into two matters. As for example, his one eye is black and the other is a kind of tekelet/blue-green. In one of his eye brows there is a lot of hair and in the other, a little. And similarly, in all of the other pairs of limbs, each pair is not similar to each other. He is called a זגדוס.",
+                "צירן (one whose eyes discharge a briny liquid, bleary-eyed) – whose eyes flow with tears, dripping or always running (see Talmud Bekhorot 44a).",
+                "שנשרו ריסי עיניו – that the hair fell from his eye-lashes.",
+                "מפני מראית העין – but it is not a complete blemish. And these words [apply] when there remains in his eyelashes a trace of hair, but if there doesn’t remain even the slightest trace of hair, behold it is a complete blemish. And similarly, if there is a lot of hair in the eye-lid with eye-lashes it is a complete blemish. But there are three laws allotted in the blemishes of a human being. There are equivalent blemishes in man and beasts, a Kohen who transgressed and served with them is flogged and his Divine service is profaned. But the additional blemishes in a person that are not found in animals, a he is flogged but if he served, his Divine service is not profaned. But the blemishes which are on account of being repulsive to look at (i.e, appearance’s sake) if he transgressed and served [in the Temple], he is not flogged, and there is no need to state that his Divine service is profaned."
+            ],
+            [
+                "גופו גדול מיבריו – the measurement of his body is larger than appropriate according to the measurement of the remainder of his limbs, as for example, his hands, and his feet and his legs.",
+                "חוטמו גדול – the measurement of his nose is like the measurement of a small finger of his hand. But if it was long than this or shorter than this, it is a blemish.",
+                "דומות לספוג – shrunk and closed up."
+            ],
+            [
+                "דדיו שוכבים – large [breasts] until they appear as if they lie like the breasts of a woman.",
+                "נכפה – it falls on account of illness (i.e., epilepsy).",
+                "אפילו אחת לימים – that it doesn’t regularly fall, but rather one time in a long while.",
+                "רוח קצרית (a person subjected to asthmatic spells) – that his breath is short on account of black [gall/bile] that overcomes him periodically, and he remains without any sensation.",
+                "המאושכן (one having large testicles – see Talmud Bekhorot 44b) – that the sack of his testicles is long until it reaches the leg from under the hip-bone to the ankle, whether it is swollen on account of wind or on account of moisture.",
+                "ובעל גבר – membrum genitale (i.e., the penis). That his membrum virile became long and became large until it reached the leg from under the hip-bone to the ankle.",
+                "שנמרחו אשכיו- that his testicles became crushed.",
+                "שרוח באשכיו – and through this, his testicles are swollen/blown up.",
+                "שמראיו חשוכין – that it is dark. And even though it is not black like a Cushite. And the language [of the words] \"מרוח אשך\"/crushed testes (see Leviticus 21:20), its complexion is dark. But Scripture is not referring to the testicles. But in the essence of the law, there is no dispute, for each one of them (i.e., Rabbi Yismael, Rabbi Akiba and Rabbi Hanina ben Antignos) agree that a blemish that his fellow counts is a blemish. But they did not disagree other than in the explanation of Scripture, and the homiletical implications divide them."
+            ],
+            [
+                "המקיש בקרסוליו – that his knees are curved outwardly and his ankles inwardly and they strike against each other when he walks. Or he strikes with his knees -this is the opposite, that his legs are curved towards the outside and they are distanced from each other until that his [curved] knees are above towards the inside, striking each other.",
+                "בעל הפיקין והעיקל (swellings and bandy-legged) – and he explains עיקל/bandy-legged in the first clause [of the Mishnah].",
+                "כל שהוא מקיף פרסותיו – when he sits and brings close the soles of his feet one to the other.",
+                "ואין ארכובותיו נוגעות זו לזו – that they are curved towards the outside. And someone who has swelling/a lump that the swelling goes out from his great toe, a piece of flesh is round like a swelling/lump goes out from the thumb of his hand or from the great toe of his foot.",
+                "עקבו יוצא מאחוריו (his heel juts outward) – as for example, that his foreleg stands in the middle of his foot, that half of his foot is towards the inside and half of his foot is towards the outside/back.",
+                "רחבות בשל אווז – they are weekend like that of a goose and their length is not not greater than their width.",
+                "קלוטות – attached to each other (i.e., webbed)",
+                "עד הפרק – the middle [joint] of the toes.",
+                "למטה מן הפרק – that is to say, to the side of the nail that is entirely attached.",
+                "וחתכן- that they will be separated/divided, it is kosher/appropriate.",
+                "היתה בו יתירה – an extra toe.",
+                "אם יש בה עצם פסול – for since he severed it, it is lacing a limb that is found in it.",
+                "שש ושש עשרים וארבע – meaning to say, even if the fingers of his hand and the toes of his foot were equivalent, that on each hand and foot there are six [digits] apiece, even so, the Sages disqualify it. And all the more so if there were on one of its hands five [digits] and in the other hand six [digits], that is an even greater blemish. And the Halakha is according to the Sages.",
+                "השולט בשתי ידיו רבי פוסל – for he holds the weakness that he was born with was in his right hand.",
+                "וחכמים מכשירין – they hold that he has (unusual) strength which happened to rest in the left hand (see Talmud Bekhorot 45b). And the Halakha is according to the Sages.",
+                "הכושי – the black [person].",
+                "הגיחור (red-spotted in the face) – red like a purple garment.",
+                "הלבקן – extremely white (i.e., albino)",
+                "והקפה – long and thin, that is not thick according to its length, and he is ugly and reprehensible.",
+                "והשכור – but not from wine, it is considered like a blemish from the greatest blemishes in a person, for if he performed Divine Service, he is flogged, and his Divine Service is not desecrated. But the drunkard from wine and alcohol, if he served, he has profaned/caused the loss of priestly status. For in the portion of those who drink wine it is written (Leviticus 10:10): “for you must distinguish between the sacred and the profane,” and someone who is drunk of our Mishnah is not one other than having drunk a great deal of wine or much honey, or that ate cakes of twisted pressed figs, and his mind became confused. These are considered like having blemishes and they do not profane the Divine Service.",
+                "ובעלי נגעים טהורים – as for example (Leviticus 13:39): “it is a tetter broken out on the skin” or (Leviticus 13:13): “for he has turned all white.” For if it was from impure Negaim/plagues (or suspected leprosy), it is not necessary to state it, for even with his entrance into the temple courtyard, he is liable for extirpation.",
+                "דלדוליו (persons or animals afflicted with large warts) – like pieces of flesh that come out and suspend in them. And the Halakha is according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "אותו ואת בנו – a father and son who are Kohanim perform Temple service on the same day and at the same time. But the progenitor and his offspring of animals are not offered up on the same day (see Tractate Hullin, Chapter 5, Mishnah 1).",
+                "וטריפה – that was born with one of the signs of a (fatal) organic disease -which are delineated in the chapter [three – Tractate Hullin] “These are the Treifah carcasses” (see Mishnah 1 – regarding cattle, and Mishnah 3 among fowl), which is not offered on the Altar.",
+                "ויוצא דופן – that they tore open its mother and removed it while living. With an animal, it is disqualified from being offered, for it is written (Leviticus 22:26): “[When an ox or a sheep or a goat] is born, [it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to the LORD],” excluding that which is born from the side (i.e., Caesarean birth). But with a Kohen who offers [having been born by Caesarean section], he is not disqualified though this.",
+                "הנושא נשים בעבירה – a Kohen who married a divorcee or the female’s issue of a priest’s illegitimate connection/ a priest’s wife illegitimately married to him or a prostitute unfit to marry a priest, he takes a vow and serves [in the Temple]. Even though he has not yet divorced [her], he is permitted to serve after he vowed that he will not benefit from her and she will not benefit from him until he divorces [her]. And he shall take the vow with the knowledge of the community which has no releasing [of the vow] other than for the performance of a Mitzvah. And we should not suspect lest he will go to a Sage and state that for the need of a particular Mitzvah, he asks of him that he should release him from his vow, for since we hold that a person who goes to release his vow must explain upon what he has taken a vow, certainly when the Sage heard that it was because she is a divorcee or a prostitute, that she is forbidden to him through a vow, he will not permit his vow.",
+                "עד שיקבל עליו שלא יהא מיטמא למתים - here it is enough for him with acceptance, for we don’t force him to take a vow [of deriving benefit] like concerning the sinful marrying of [forbidden] women, because there, his [evil] inclination overpowers him, [whereas] here, regarding [corpse] defilement, his [evil] inclination does not overpower him. Therefore, with mere acceptance, it is sufficient for him."
+            ]
+        ],
+        [
+            [
+                "יש בכור לנחלה – to take a double portion (see Deuteronomy 21:17).",
+                "ואינו כבו לכהן – to give to a Kohen his redemption price of five Selas (see Numbers 18:16).",
+                "הבא אחר הנפלים – as for example, that they were twins. One of whom was premature that his months [of fetal development] were not finished for him, and [the other one], whose months [of fetal development] were completed for him, but the premature one whose months [of fetal development] were not finished for him, his head came out alive and he retracted himself, and his [twin] brother preceded him and went out. This latter [of the two] is the first-born for inheritance, for the first one [whose head came out alive] did not cause him to suffer loss, and even though the exodus of the first [fetus] is considered to be a valid birth. And the reason, because it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor,” that [child over whose death] the heart of the father is grieved (see Tractate Niddah 23b) if he (i.e., the child) dies, this excludes the premature [child] whose head came out first, who is not a viable child, [he] is one whom the heart of the father is not grieved for. But in regard to the opening of the womb (i.e., being the first born/first birth), this [latter] child, for the All-Merciful assigned, but the first [child whose head had exited the womb], was the firstborn of the womb.",
+                "ובן תשעה מת שיצא ראשו – and went back inside [the womb], and his brother came out [fully first], is the first-born for inheritance. But he is not considered the first, for his father is not grieved for him, but regarding the Kohen [for the redemption of the first-born], he is not the first-born of the womb. Ut if his head came out first alive at the age of nine [months] and afterwards, he was restored [to the womb] and [subsequently] died, he that comes after him also is not the first-born for inheritance.",
+                "וכן המפלת בהמה כו' – it is not considered to be exempted from inheritance, for the heart of the father is not grieved for them. But it is the first-born of the womb.",
+                "וחכמים אומרים עד שיהא בו מצורת אדם – it is not considered the firstborn after the womb, and the one who comes after him is a first born for a Kohen (i.e., requiring redemption by his parents). And the Halakha is according to the Sages.",
+                "סנדל (a flat, fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – a piece of flesh made in the image of a sandal/flat fish, and it lacks the form of limbs, and regularly comes together with the child. But the language of סנדל has explanations/commentaries that are hated and poor.",
+                "או שליא – that there is no placenta without a child but that it is softened. But however, it is the opening of the womb.",
+                "ושפיר מרוקם (fully-formed fetus)– a piece of flesh that is has the articulated shape of the form of a fetus. And because it is made like an egg-shell, it is called a sack of a fetus.",
+                "והיוצא מחותך – that it is severed limb by limb and in this manner it all came out. But if the head is severed, it was not the first of the womb if his brother preceded and came out before the coming out of most of the limbs of the severed one, and it would be also be a first born for the Kohen.",
+                "שכבר ילדה - that in regard to inheritance of the father, it is written (Deuteronomy 21:17): “the first fruit of his vigor”, but regarding the Kohen, the All-Merciful depends upon the opening of the womb (see Exodus 13:2 and 12).",
+                "עודה שפחה – even if she is still a heathen maid-servant at her first birth and was freed now. Or [if] she was a heathen and converted but when she came into the hand of an Israelite, she gave birth, also [the child] is a first born for inheritance, for he had not [yet] had children.",
+                "רבי יוסי הגלילי אומר בכור לנחלה ולכהן – for the sons that are born while she was a heathen do not open the womb. But the Halakha is not according to Rabbi Yossi HaGelili.",
+                "נתגיירה מעוברת – and her husband is with her and she gave birth. Behold that child is a firstborn for a Kohen, for he is the firstborn of the womb for an Israelite, but not for inheritance, for since his conception is not in holiness (because she was not yet a Jewish woman at that time), he is not eligible for inheritance, for he is the seed of an idolater, the All-Merciful declared him free/ownerless, as it is written (Ezekiel 23:20): “[she lusted for concubinage with them, whose members were like those of asses] and whose organs like those of stallions.”",
+                "וילדה היא וכהנת – a Jewish woman who had never given birth and daughter of a Kohen who had given birth, and it is not know which of them (i.e., the babies born) was the child of an Israelite woman.",
+                "או היא ולויה – for a Levite woman, her son is also exempt from the five Selaim, as we stated in the first chapter (see actually, Tractate Bekhorot, Chapter 2, Mishnah 1).",
+                "או היא ואשה שכבר ילדה – and it is not known which is her son (as the babies had been mixed up).",
+                "כבור לכהן – and the husband of the woman giving birth for the first time is liable for the five Selaim to the Kohen [for redemption of their first-born son], for the male child has [responsibility] all that he has.",
+                "ולא לנחלה – for he did not know the son of whom it is.",
+                "וכן מי שלא שהתה כו' – he is the first-born for a Kohen. And he will redeem himself. But not for inheritance for he does not know who conceived him. And even like an heir entitled to a single share he was not conceived, for this one (i.e., one child) supersedes him regarding this (i.e., entitlement to being a first-born) and that one (i.e., a different child) supersedes him regarding that (i.e., level of inheritance). But our Mishnah which teaches that he is not [the first-born] for inheritance purposes, it states regarding who comes after him, for the one who comes after him is not the first born for inheritance, for perhaps there is doubt if he is the son after him (see Talmud Bekhorot 47b).",
+                "מלא גנינים ([an abortion consisting of] a bag full of a many-colored substance – see also Tractate Niddah, Chapter 3, Mishnah 3 and Niddah 24b) – many colors. Another explanation – worms. That the fetus is made completely of many small, thin pieces similar to worms.",
+                "דגים וחגבים – they are not offspring, for it was not stated about them a creation like a human.",
+                "יום ארבעים – from when she became pregnant, it is merely water, and there isn’t an embryo until the day after the fortieth day, for on the fortieth day is the creation of the embryo."
+            ],
+            [
+                "יוצא דופן והבא אחריו – [the second one] through the womb. As for example, that they tore the woman when twins were in her stomach, and after that they removed the first of them through the wall (i.e., by means of Caesarean section, the second left [the womb] through the womb. But to remove an offspring from the woman through the wall [i.e., via Caesarean section] and when the woman would heal, she would once again become pregnant and give birth [naturally]. Maimonides wrote that this is impossible.",
+                "שניהם אינן בכור – the first [child born] is not a firstborn for [a double-portion of the] inheritance, for we require (Deuteronomy 21:15): “[If a man has two wives, one loved and the other unloved,] and both the loved and the unloved have born him sons, [but the first-born is the son of the unloved one].” The second is also not the first-born, for we require (Deuteronomy 21:17): “the first fruit of his vigor.” And the first born for a Kohen – the first is not, for we require (Numbers 18:15): “the first issue of the womb.” And the second [child born] is also not the first born for the Kohen [to be redeemed with five Selaim], for [the child] is the first-born of the womb and not the first born for offspring as for example, this one that was the offspring prior to this is not a firstborn.",
+                "רבי שמעון אומר הרשון לנחלה – he holds that (Deuteronomy 21:15) “have born [him sons],” that even for that comes out from the wall (i.e., Caesarean section) is implied.",
+                "והשני לחמש סלעים – he holds, [that child] is the firstborn for the womb, even though he is not the first-born for offspring which is a firstborn. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "וילדה שני זכרים נותן חמש סלעים – that one of them is a first-born male.",
+                "האב פטור – that he is able to state that the firstborn died. But when the son died prior to [the age of] thirty days [old], he (i.e., the father) is not liable for the redemption [of the first-born son]. But now when the matter is in doubt for perhaps the first-born son died and he (i.e., the father) is exempt, or perhaps, the one who remains is the [actual] first-born son and he (i.e., the father) is liable [for the child’s redemption]. The Kohen removes [the money] from his fellow, for the burden of proof is upon the claimant. And the same rule applies when the remaining son is exempt from redeeming himself when he will be an adult.",
+                "מת האב – after thirty days [of fathering a son].",
+                "ואם לאו פטורים – for Rabbi Meir holds that the brothers who divided the possessions of their father, they have the law of the bought property (especially – mortgaged property sold), because there is no retroactive designation (though generally, it is accepted with regard to questions of rabbinic law, but not with regard to maters of Torah law) to each one [of the sons] on his inheritance, but they are as if each purchased from the other his portion and these five Selaim were the obligation of their father as a loan by mouth, but a loan by mouth is not collected/paid from the bought property, therefore, if they divided it up until they didn’t give it, they are exempt.",
+                "רבי יהודה אומר נתחייבו הנכסים (i.e., the estate is liable) – for he holds that the brothers who divided [the property] are inheritors and there is retroactive designation to state that each one merited in his portion, and a loan by mouth one collects from the inheritors. And the Halakha is according to Rabbi Yehuda.",
+                "זכר ונקבה אין כאן לכהן כלום – for one can say that the daughter came out first, and the burden of proof is upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11)."
+            ],
+            [
+                "שתי נשים – of one man/husband, and they gave birth to two male [children] in a hiding place, that were mixed up.",
+                "אם לכהן אחד נתן – for the redemption of both of them, the Kohen would return to him five Selaim, for the one of them (i.e., the babies) died within thirty days [of birth], and the matter was revealed that he was premature/not a viable birth, and that he took [money] not according to the law.",
+                "אין יכול להוציא מידם – for each one of them (i.e., the individual Kohanim) can supersede him and say, “I am taking possession of them (i.e., these five Selaim) for the redemption of the living [child].",
+                "או שני זכרים ונקבה – his wives gave birth in a hiding place.",
+                "נותן חמש סלעים לכהן – whichever way you turn, one of them is a first-born male; if one of the wives gave birth to two male [children], the first one is a first-born, but if one of them gave birth to a male and a female, it is found that her partner gave birth alone to a male, and he is the first born, and the one that is with the female is exempt, perhaps, the female came out first.",
+                "אין לכהן כלום – that one is able to say that the girls came out first and there is no first-born male here.",
+                "",
+                "נתנו עד שלא חלקו כו' – as I explained above (in Mishnah 3 of this chapter). And the Halakha is according to Rabbi Yehuda.",
+                "זכר ונקבה – one can say that the wife that had not given birth gave birth [first] to a female, and there is no first-born [male]."
+            ],
+            [
+                "מת אחד – one of the offspring.",
+                "יחזיר להם חמש סלעים – and the two fathers can divide it, and these words [apply] when one of them wrote a power of attorney/authority to his fellow, for when one of them goes to the Kohen [the other] supersedes him/pushes him aside to stay that your son is the living one.",
+                "זכר ומקבה האבות פטורים – for each one of them (i.e., the fathers) said to the Kohen, the female child is mine.",
+                "והבן חייב לפדות את עצמו – since nevertheless, he is a first-born [male son].",
+                "שתי נקבות וזכר – one can say, that the one [wife] gave birth to a female child and the other [wife] to a male child and a female child, but the female child came out first. Therefore, the Kohen does not have anything. And similarly, two male children and two female children (i.e., the female children could have been born first in each case)."
+            ],
+            [
+                "אחת בכרה ואחת שלא בכרה וכו'. אין כאן לכהן כלום – for one can say that the one giving birth for the first time gave birth to a female child.",
+                "מת הבן בתוך שלשים יום – we are speaking of certain firstborns.",
+                "יחזיר – for he was not a viable birth/premature, and he is not liable for redemption [of the first-born son] until after thirty days (see also Tractate Arakhin, Chapter 5, Mishnah 4) and Talmud Arakhin 51b).",
+                "מת בשיום שלשים כיום שלפניו – and even though he had given him (i.e., the Kohen) [the money], he should return it, for we learn [through an analogy of a Gezerah Shavah] of [comparing the usage of] חודש חודש in the Book of Numbers, it is written here (Numbers 18:16): “Take as their redemption price, from the age of one month up,” and it is written (Numbers 3:40): “[The LORD said to Moses:] Record every first-born male of the Israelite people from the age of one-month up,” [the word ומעלה] implying after the thirtieth day [so also in the other verse].",
+                "רבי עקיבא אומר אם נתן לא יטול – for Rabbi Akiba doubts if it is necessary to have the Torah write, ומעלה/and up (i.e., implying after the thirtieth day) regarding valuations , for he doesn’t derive it from the Book of Numbers, for there would be two [similar] verses coming as one and we don’t learn them; therefore, if he gave [the money to the Kohen], he should not take it back. But if he had bot given, he should not give it. For the burden of proof is incumbent upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to the Sages.",
+                "בחזקת שלא נפדה – for people do not act that they redeem within the thirty [days].",
+                "לאחר שלשים בחזקת שנפדה – that a Kohen [who removes something from his fellow and his prerogative is impaired].",
+                "הוא קודם לבנו – everyone admits that whenever he has five Selaim that are mortgaged and five [Selaim] that are free-standing, Rabbi Yehuda holds that a loan that is written in the Torah is like that which is written in the document, and his five Selaim, that his father was liable for, the Kohen can go and snatch them from mortgaged property, for his mortgage of the Kohen takes precendence, and that is what is said, that his Mitzvah (i.e., of redeeming his first-born son) is upon his father, that is to say, that from his father, the properties were mortgaged. But these free-standing five [Selaim] are redeemed for his son immediately, for if he gives free-standing [money] because of his redemption, furthermore, his son does not redeem, for perhaps the bought property was mortgaged prior to the birth of his son. But the Rabbis hold that the loan that is written in the Torah is not like that which is written in the document, for if he gives free-standing money for his son, he (i.e., the son) cannot redeem it further, for the Kohen is not able to snatch mortgaged property, therefore, his Mitzvah (i.e., of redeeming his first-born son) is preferable. And the Halakha is according to the Sages."
+            ],
+            [
+                "חמש סלעים של בן – the Sela that is mention ed in the Torah in every place (see Numbers 18:16), and sometimes in the Torah it is called כסף /silver , one hundred pieces of silver. For this was during the days of Moses that the weight was three hundred and twenty grains of barley-corn, but during [the time of] the Second Temple, they increased it and raised it to the weight of three hundred and eighty-four [grains] of barley-corn. And similarly, we count today for five Selahs of the child [for redemption]. And it was found that five Selahs has the weight of one thousand nine-hundred and twenty intermediate barley-corns of refined silver.",
+                "במנה צורי – that comes from the country of Tyre. But all of the silver coinage of the Torah, as for example, the five Selaim of the son (i.e., the redemption of the first-born son), and the thirty [Selaim] of the slave, and the fifty of the one who wrongs (see Deuteronomy 22:29) and seduces (see Exodus 22:16) , and the one-hundred for the one who slanders, all of them are in the Tyrian coinage which is refined silver. But all of the money which is from the Rabbinic legislation, such as the fines, and the Ketubah of a wife, according to the words of Maimonides, all of them are the money/coinage of the state, for one from eight parts which are in them is silver and seven parts are copper. But my Rabbis taught that the Ketubah/marriage contract of a virgin has the law of silver of the Torah, for it is written (Exodus 22:16): “[If her father refuses to give her to him, he must still weigh out silver in accordance] with the bride-price for virgins,” and the two-hundred clear Zuzim. And the weight of each Zuz is ninety-six barley-corns.",
+                "וכולן נפדין – this is what he said, and all that is redeemed is redeemed in silver or its equivalent, except for Shekel dues. And all that is redeemed such as the first-born of a man and that which is dedicated to the Temple, is redeemed whether with silver or with the equivalent of silver, except for that of Shekel dues, for a person who comes to pay the one-half Shekel needs to give it from clear silver engraved coinage and not equivalent to silver. And Second Tithe also is not redeemed other than with silver coinage that has an engraving and not with that which is equivalent to silver, as it is written (Deuteronomy 14:25): “Wrap up the money in your hand ‘and take it with you to the place that the LORD your God has chosen,” – silver money that has upon it a form/shape."
+            ],
+            [
+                "אין פודין – [they do not redeem] the firstborn [male] of a man.",
+                "לא בעבדים – even though that we said above (i.e., in the previous Mishnah) with silver or with the equivalent of silver, we don’t redeem [a firstborn male child] with servants.",
+                "ולא בשטרות – that if he has a document on his fellow for five Selaim [owed him] and he gave it to the Kohen, that he (i.e., the Kohen) should collect that obligation/liability with the redemption of his son, his son is not redeemed.",
+                "ולא בהקדשות – that is to say, and not with that which is sanctified [to the Temple] also we don’t redeem them neither with slaves, documents nor with land.",
+                "כתב לכהן שהוא חייב לו ה' סלעים – because of the redemption of his [first-born] son.",
+                "חייב ליתן לו ובנו אינו פדוי – it is the word of the Torah that his son is redeemed when he gives [the money]. And what is the reason that they said that he must give it and his son or else his son is not redeemed? It is a decree perhaps they will say that the redeem with documents.",
+                "לפיכך – that we said that he is required to give him (i.e., to the Kohen) five other Selaim for the redemption of his son.",
+                "אם רצה הכהן – [if the Kohen wanted] to return them and to give them (i.e., the five Selaim) to him (i.e., the father) as a gift, he is permitted, but there is no other remedy/ordinance. But even though that the Kohen is permitted to return and give the five Selahim as a gift to the father of the first-born [son], if it is the intention of the father of the son relies that the Kohen will surely return to him the five Selaim, the son is not redeemed, whether the Kohen returned them or whether he didn’t return them. This is how it appears from the Gemara (see Talmud Bekhorot 51b).",
+                "שנאמר יהיה לך ופדה תפדה – when the redemption will be yours, then your son is redeemed, and this verse (Numbers 18:15) is stated to Aaron."
+            ],
+            [
+                "ולא בנכסי האם – the usufruct property (i.e., the wife’s personal property from which her husband is entitled to benefit – brought into the marriage from her father’s home and that is not included in her marriage contract, and property that she inherits or receives as a gift after her marriage) of the mother, as it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor, the birthright is his due,” implying that it refers to that which is his (i.e., the father’s), that is to say, with his property, “the birthright is his due,” but not the property of his wife.",
+                "ואינו נוטל פי שים בשבח – if the property [of the father] grew in value after the death of the father prior to their dividing it, the first born does not take a double portion of the increased value/amelioration. But rather, they assess the property, what it was worth at the time of the death of the father and the first-born [son] takes a double portion of them alone, as it states (Deuteronomy 21:17): “and allot to him a double portion of all he possesses,” of what belonged to the father at the time of [his] death.",
+                "ולא בראוי (what is coming due to the estate [as he does of what is held in possession]) – in the property, for their father did not hold in possession at the time of his death, but other than what was appropriate to fall to him in inheritance, but what fell to them after a time, the first-born does not take from them a double portion.",
+                "ולא האשה בכתובתה – in the growth that accrued . But if the property [value] is not equivalent at the time of the death of her husband in order to the measure [of what is written] in her Ketubah, but afterwards it increased [in value], she does not take for her Ketubah settlement other than what they were worth [at the time of his death], and even though in general, the creditor collects the increase in value, this is one of the leniencies of the Ketubah that they taught here. And she does not take what is coming due to the estate as she does of what is held in possession.",
+                "ולא הבנות – [the daughters do not] take maintenance/alimentation after the death of their father according to the conditions of her (i.e., the wife’s) Ketubah (see Tractate Ketubot, Chapter 4, Mishnah 11), but the female children, they will be yours, but from me they may dwell in my house and are supported from my property. Not from the increase in value of the property nor from that which is appropriate to come after death.  Since the maintenance of the daughters is from the conditions of the Ketubah, they are like the Ketubah itself.",
+                "ולא היבם – [the levir] who takes a portion of the [property] of the dead when he performs levirate marriage with his wife, he does not take the portion of his brother, neither from the increase [in value] nor form that which is coming due to the estate [over time]. What is the reason? The All-Merciful calls him “the first born (Deuteronomy 25:6): “The first son that she bears shall be accounted to the dead brother,” like the first-born son; just as the first-born does not take from the increase nor that which is appropriate to come [to him], so too the levir does not take neither the increase in value nor what is appropriate to come (i.e., what is expected to accrue to the estate).",
+                "וכולן אינן נוטלין בשבח – He teaches this again [in the Mishnah] to include increase that comes of its own accord/automatically, as for example, grain that was ruined when his father died and now it made ears of corn, or dates in the budding stage and they now became large dates. For if the Mishnah had only taught the first clause, I would think that the firstborn does not take a double-portion of the increase in value, that they words refer to the increase that his brother was busy with as for example the manuring of the fields and the crushing of the earth and the hoeing.",
+                "ולא בראוי כבמוחזק – to include [as well] if the father of their father was alive at the time of the death of their father, that the property would be appropriate to them [via inheritance] when he would die, even though that certainly, it would eventually fall to them, and even if he has another son, these would take the portion of their father, for I might think that it is like what is held in possession. Hence, this is not the case. For if only from the first clause of the Mishnah, I might think that what is appropriate according to what is taught in the first clause, the first born does not take, as for example, when the property of the brother of their father who did not have children fell to them at the time of the death of their father, it is not appropriate other than from doubt, for perhaps he will not have issue."
+            ],
+            [
+                "הבכורה – does not return [to the original owner] in the Jubilee year, as it is written (Deuteronomy 21:17): “a double portion, I make an analogy [of nearby verse fragments] of the two parts one to another, just as one part, his plain heir’s right does not return in the Jubilee year for it is an inheritance, as it is written (Deuteronomy 21:17): “When he wills the property to his sons,” even the part of is first-born son is [his] inheritance.",
+                "והיורש את אשתו – for this [anonymous] Tanna/teacher holds that this is from the Torah, (Numbers 27:11): “[If his father had no brothers, you shall assign his property] to his nearest relative in his own clan, and he shall inherit it,” from here, [we learn] that the husband inherits his wife [who dies first].",
+                "והמיבם את אשת אחיו – and he took his brother’s portion, it is a complete inheritance and he doesn’t return to the rest of the brothers in the Jubilee year. For the All-Merciful calls him a first born (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother, that his name may not be blotted out in Israel,] the firstborn status does not return in the Jubilee year as we have derived.",
+                "והמתנה כדברי ר' מאיר – it is something sold, that the All-Merciful stated that it be returned in the Jubilee year, but an inheritance and a gift is not [returned[.",
+                "וחכמים אומרים מתנה כמכר – as it is written (Leviticus 25:13): “In this year of jubilee, each of you shall return to his holding.” But it is an extraneous verse, for it has already been stated (Leviticus 25:10): “Each of you shall return to his holding [and each of you shall return to his family],” but it (i.e., the extraneous verse] comes in order to include the gift that it comes.",
+                "רבי אליעזר אומר כולן חוזרים ביובל – He holds like the Rabbis who state that the word תשובו /shall return [to his holding] includes the gift. And these all of them are a gift. The firstborn – to give him a “double portion” (Deuteronomy 21:17) the All-Merciful calls a gift. And the person who inherits his wife, the inheritance of the husband is according to the Rabbis. And the one who performs levirate marriage on the wife of his [deceased] brother (who died without fathering any children), the All-Merciful calls him a first-born, for just as the first-born portion returns, so the levir returns [his portion].",
+                "היורש את אשתו יחזיר לבני משפחה – Rabbi Yohanan ben Beroka holds that the inheritance of the husband of his [deceased] wife is from the Torah, and here, what are we dealing with? As For example, that his wife had bequeathed to him a cemetery, but because of the blemish/discredit to the family, the Rabbis stated that they should consider the cost and return the graves to the members of the family.",
+                "וינכה להם מן הדמים – the cost of the grave of his wife. For he, at any rate, is responsible for her burial. But the Halakha is according to the Sages that a gift is like a sale, and according to Rabbi Yohanan ben Beroka , for a husband whose wife bequeathed him a cemetery takes the money and returns the cemetery to the members of the family, and deducts from the monies the cost of his wife’s grave."
+            ]
+        ],
+        [
+            [
+                "מעשר בהמה – (Leviticus 27:32): “[All tithes of the herd or flock] of all that passes under the shepherd’s staff, every tenth one – shall be holy,” and they offer up its fat and its blood, but the rest of its flesh is consumed in purity by the owners in Jerusalem according to the law of peace-offerings. But if it has a blemish, they consume it in impurity in every place.",
+                "בפני הבית ושלא בפני הבית – but nowadays, it was stated by the Rabbis that they don’t separate the tithe of cattle, because of a snare/stumbling block, for we lack the Temple to offer it and it is necessary to delay until a blemish befalls it and it becomes a snare for shearing and Temple service or perhaps someone will slaughter it without a blemish.",
+                "אבל לא במוקדשין - as for example, the lighter Holy Things, for there is one who says that they are the money of the owners, that you might think I would say that it should be tithed. It comes to tell us that [the words] (Leviticus 27:33) “shall both be holy,” the All-Merciful said but not that it was already holy.",
+                "בכבשים ובעזים – that is to say, and this practice holds for lambs and goats.",
+                "ומתעשרין מזה על זה – for since the All-Merciful extended the scope [with the use of the word] \"וצאן\"/or the flock (Leviticus 27:33) – as in above , that implies all flock is considered one species regarding tithing.",
+                "בחדש – that were born after Rosh Hodesh Elul which is the New Year for the tithing of cattle (see also Tractate Rosh Hashanah, Chapter 1, Mishnah 1).",
+                "ובישן – that were born prior to Elul.",
+                "ואין מתעשרין מזה על זה – from the new on the old, and from the old on the new, as it is written (Deuteronomy 14:22): \"עשר תעשר\"/You shall set aside [every year] a tenth part [of the yield of your sowing that is brought in from the field], the Biblical verse speaks of two tithes, one the tithe of cattle/animals, and the other is the tithing of grain/produce. Just as [regarding] the tithing of grain, one does not [tithe] from the new on the old, as it is written, “every year”/\"שנה שנה\" , which implies, and not from this year on a different year, so also not the tithing of cattle from the new on the old [year]."
+            ],
+            [
+                "כמלוא רגל בהמה רועה (as much as the full capacity of the radius) – like the are able to be guarded by one shepherd when the cattle graze and remove themselves one from the other. And this is sixteen mil (note: a “mil” is 2000 cubits), and thusly, the eye of the shepherd controls them (i.e., they cannot be hidden from sight). But if he has five animals in this village and five [animals] in another village which is sixteen mil distant one from the other, he brings them into one pen and tithes them. But if the they are more distant, they are exempt, as it states in the Biblical verse (Jeremiah 33:13): “sheep shall pass again under the hands of one who counts them, implying if they can be counted by one shepherd, they are called “sheep,” that they can pass underneath the staff to be tithed, and if not, not (see Talmud Bekhorot 54b)",
+                "שלשים ושנים מיל אינן מצטרפין – because it was necessary to teach nearby [in the Mishnah] that if he had a flock in the middle, those in the middle combine with the sides, thus it teaches , that if the sides are distant from each other thirty-two mil, the middle ones do not combine them.",
+                "מביא ומעשרן באמצע – it is stated that it doesn’t actually bring in the middle.",
+                "הירדן מפסיק – that if he had five cattle from here (i.e., in the land of Israel) and five cattle from there (i.e., from the other side of the Jordan River) and the Jordan River in the middle, they do not combine and are exempt. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "הלקחו או שניתן לו מתנה פטור ממעשר בהמה – In the Gemara (Tractate Bekhorot 55b-56a), we derive it from as it is written (Exodus 22:28-29): “You shall give Me (i.e., God) the first-born among your sons. You shall do the same with your cattle and your flocks,” just as your sons are not something bought or given as a gift, that purchasing and [receiving as] a gift don’t apply, but rather with him, they were born [to him], even your sheep and cattle are not through purchasing or a gift. And even though that this Scriptural verse deals with the first-born, as it is written, but we derive from it the tithe, that is, because it is written (Exodus 22:29): “You shall do the same with your cattle [and your flocks],” and certain action one is not able to stand regarding a first-born for since [it comes] from a holy womb, and it does not require an action that the person will sanctify it, if it is not a matter for the first-born, make it a matter for the tithing of cattle.",
+                "האחים השותפין – the brothers that divided the inheritance of their father and afterwards became partners.",
+                "כשחייבין בקלבון (when they are liable for a rate of exchange/agio) – when they bring their Skekalim , they bring two halves and they give two agio, and they give the two קלבון/agio. And the קלבון/agio is the language of the customary additional weight in retailing/boot that they have to weigh their Shekalim. But if they gave between the two of them one complete Shekel, they give two agio, for they were supposed to weigh in halves (see Tractate Shekalim, Chapter 1, Mishnah 7).",
+                "ופטורים ממעשר בהמה – from all that are born to them all the days of the partnership. For the partnership exempts [them] from the tithe of cattle, as it is written (Exodus 13:12): “[every male firstling] that your cattle drop [shall be the LORD’s],” but not that of partnership. But even though this Biblical verse is written concerning the first-born, if it is not a matter relating to the first-born, we hear that it deals with partnership, as it is written (Deuteronomy 12:6): “[and there you are to bring your burnt offerings and other sacrifices, your tithes, and contributions, your votive and freewill offerings,] and the firstlings of your herds and flock,” teach it concerning the matter of tithing for cattle.",
+                "וכשחייבין במעשר בהמה – as for example, if they didn’t ever divide it (i.e., the estate), that the estate exists, which is the inheritance of their father exists, they are liable for the tithing of the cattle to tithe all that is born to them all the days of their partnership. For this we stated in the Baraitha, even if they acquired the estate, the inference teaches us (Exodus 22:29): “[seven days] it shall remain [with its mother],” that implies [this] nevertheless.",
+                "ופטורים מן הקלבון – completely, that they weigh between the two of them a complete Shekel. That their father’s money is stands in its legal status/presumption, but the father who offers the head-tax/pays the Shekel for his son or for one of the people of his city and exempts him with his own, and he is exempt from the agio, as it is taught in the Mishnah of [Tractate] Shekalim (Chapter 1, Mishnah 7), that a person who pays the Shekel for a a poor people or for his neighbor or for someone in his city is exempt from the agio.",
+                "קנו בתפוסת הבית חייבין –[he is liable for] the tithe of cattle. As we stated, the inference of (Exodus 22:29): “it shall remain” (see above), that it implies anyway whatever it will be. But in the explanations/interpretations of my Rabbi I found, that [when it says] they acquired it [does not mean] that they purchased it with money, but rather, the cattle/animals that fell to them from the inheritance of their father.",
+                "חלקו וחזרו ונשתתפו – they are merely/in a general way like partners.",
+                "פטורים ממעשר בהמה – but are liable for agio."
+            ],
+            [
+                "הכל נכנס לדיר להתעשר – [the word] \"הכל\"/every beast includes (see Talmud Bekhorot 57a) an animal that covered (a woman) and the (female) animal that was covered by the man and the animal that they set aside (in a shed) for a sacrifice to idolatry, and that [animal] which was itself worshiped and the harlot’s hire and/or the pay of a dog (i.e., a male prostitute – see Deuteronomy 23:19), and an animal whose sex is unknown and an androgenous animal. For all of these, even though they are invalid for a sacrifice enter the pen/corral for tithing, for since the Torah was not stringent on a blemish regarding tithing, as it is written (Leviticus 27:33): “He must not look out for good as against bad [or make substitution for it, then it and its substitute shall both be holy: it cannot be redeemed],” it (i.e., the Torah) was not stringent either with all of these invalid [animals].",
+                "חוץ מן הכלאים והטריפה ויוצא דופן – for it is taught in a Baraitha (Talmud Bekhorot 57a): (Leviticus 22:27): “When an ox or sheep [or a goat is born],” excluding crossbreeding, which is that which comes from a male goat and a sheep, or a goat, except for what appears as a hybrid, that comes from a ram and a sheep and but is similar to a goat. “or a goat is born” (Leviticus 22:27) –excluding an animal that is extracted by means of caesarean section; “it shall stay seven days with its mother” (Leviticus 22:27) – excluding that which is not old enough; “with its mother”- excluding an animal whose mother died during its childbirth (or soon after), for all of these are invalid for Holy Things. But the tithing of cattle is derived from Holy Things through an analogy/Gezerah Shavah: it is stated here (Leviticus 27:32): “[of all that passes] under the shepherd’s staff,” and it is stated there (Leviticus 22:27): “with its mother.” Just as there, excluding all of these categories, so here too , excluding all of these categories, but that which is torn/terefah also does not enter into the pen/corral to be tithed, as it is written (Leviticus 27:32): “[All tithes of the herd or flock -] of all that passes [under the shepherd’s staff],” excluding the torn animal which does not pass, as for example, that its legs were severed from the knee upwards, for it is one if the animals torn by a beast of prey.",
+                "השלח קיים – the flesh/hide still is intact/in existence. It is the Aramaic translation of “flayed/stripped,” stripped of its skin.",
+                "אין זה יתום – because there are places where the animal died on account of giving birth, we flay it/strip it and dress with its skin the living animal, [the] offspring in order that it warm itself, and we account it as if its mother is alive. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "שלש גרנות למעשר בהמה (three harvesting seasons/threshing floors for tithing of cattle) – in three periods during the year, the cattle are tithed. And the language of גרנות/harvesting seasons/threshing floors, like the grain of the threshing floor which is subject to sacred gifts/forbidden as eatables forbidden pending the separation of sacred gifts and we don’t consume from them until they are tithed, so in these three periods of the year we don’t eat from the cattle nor do we sell them until we tithe them.",
+                "פרוס הפסח – fifteen days prior to Passover, that is the last day of [the month of] Adar. And the language [usage of] פרוס, is one-half, one-half of the time that we ask [questions] about the laws of Passover, as it is taught in a Baraita (Talmud Megillah 32a): We ask questions about the laws of Passover thirty days prior to Passover. And similarly, [the phrase] פרוס עצרת/half-a-month before Atzeret/Shavuot, 15 days prior. And similarly [the phrase] פרוס החג/fifteen days prior to the Festival/Sukkot, that is the last day of Elul. And they (i.e., the Rabbis) established these three times that they would establish for the tithing of cattle, in order that the cattle would be available/found for those making Pilgrimage [to the Temple in Jerusalem], and even though it is taught [towards the conclusion] in our Mishnah that until the time of the threshing floor/harvesting seasons, it is permitted to sell and to slaughter, that the harvesting season/threshing floor is what establishes the tithing [of cattle], nevertheless, people did not slaughter until they tithed, for it was satisfactory for people to fulfill the Mitzvah with his money for a matter in which he is not lacking anything, as for example the tithing of cattle in which he himself offers up the tithe and eats it as a peace offering, but if they didn’t tithe at these three periods [of the year] there would be many prevented from selling because they didn’t tithe, and there would not be cattle readily found for those making Pilgrimage [to the Temple].",
+                "בן עזאי אומר בתשעה ועשרים באדר – that is fifteen days prior to Passover. But that Rabbi Akiva holds that the Adar that is closest to Nisan (i.e., the month in which Purim falls – the Second Adar in a leap year) is sometimes defective/short – i.e., 29 days and sometimes full – i.e., 30 days) and fifteen days prior to Passover, sometimes we begin on the twenty-ninth of Adar and sometimes on the thirtieth [day] of Adar, therefore, they did not establish for it [an exact] time. But Ben-Azzai holds that the Adar nearest Nisan (i.e., Second Adar in a leap year) is always defective/short, and the beginning of the fifteen-day period prior to Passover is always on the twenty-ninth [day of] Adar.",
+                "באחד בסיון – because of the paucity of cattle that give birth from Nisan until Atzeret/Shavuot (see Talmud Bekhorot 58a), if one advances it fifteen days prior to Atzeret, all of them will be consumed prior to Atzeret, and there won’t be cattle found for those making Pilgrimage [to the Temple in Jerusalem].",
+                "בעשרים ותשעה באב – Ben Azzai, according to his reasoning, who stated further on [in our Mishnah], [The cattle born] in Elul are tithed by themselves and they are not combined with those that were born prior to Elul, for perhaps, on the first of Elul is the New Year for the Tithing of Cattle (see Tractate Rosh Hashanah, Chapter 1, Mishnah 1) and there would be new and old, and it is doubtful to him when is Rosh Hashanah – either Elul or Tishrei, therefore he did not set a time for their “threshing floor” of the summer on the twenty-ninth of Elul so that they don’t come to combine those born in Elul with them.",
+                "באחד בניסן – they (i.e., Rabbi Eleazar and Rabbi Shimon) hold like Rabban Shimon ben Gamaliel who stated that we ask questions about the laws of Passover two weeks prior to Passover, that is, also regarding the laws of Passover that we tithe for cattle in order that they are not appropriate on the Festival/Yom Tov.",
+                "באחד בסיון – as we stated the reason of Ben Azzai, because of the small number of cattle that are born from Nisan until Atzeret.",
+                "",
+                "מפני שהוא יום טוב – he said one thing and more. First – because we need recognition of that which is new and old, that the first of Tishrei is Rosh Hashanah for the tithing of cattle, for even though he did not come to combine them with those of Tishrei, for not a single lamb had been born today, and if it had been born, it was not old enough. Even so, we don’t tithe that of today, because we need to establish recognition between new and old, so that people would know to not combine the new with the old. Nd furthermore, because it is Yom Tov, because of the required marking with red paint (see Talmud Bekhorot 58a) that one paints on each tenth in order that it would be recognized, but it is forbidden to pain on Yom Tov/the holy day.",
+                "האלוליין מתעשרין בפני עצמן – as we explained above, that it is doubtful to him whether the New Year for the tithing of cattle is on the first [day] of Elul or on the first [day] of Tishrei, therefore, we don’t tithe those of Elul with those [animals] born from Tishrei and onwards, because one doesn’t combine old with the new."
+            ],
+            [
+                "כל הנולדים – this anonymous [Mishnah] is according to Rabbi Eliezer and Rabbi Shimon.",
+                "חמשה לפני ראש השנה – on account of that it (i.e., the Mishnah) has to teach five [days] before the threshing floor/harvest season and five days after the harvest season/threshing floor, they combine, he teaches also this.",
+                "לא ישחוט – for since according to the Rabbis, the threshing season established it for tithing.",
+                "ואם שחט פטור – and the cattle are permitted for consumption. For we don’t find eatables forbidden pending the giving of sacred gifts of the tithing of cattle, neither a negative commandment nor death [for failure to comply]."
+            ],
+            [
+                "לדיר – a place surrounded by walls or reeds where they bring into it the sheep.",
+                "היה לו מאה ונטל עשרה – without any [system of] counting (i.e., marking the tenth animal with red paint)",
+                "או עשרה ונטל אחד – without any [system of] counting.",
+                "אין זה מעשר – as it is written (Leviticus 27:32): “every tenth one – shall be holy [to the LORD],” and this is not the tenth.",
+                "רבי יוסי בר' יהודה אומר הרי זה מעשר – for Rabbi Yossi holds that just as the great Terumah (i.e., the two-percent that everyone gives to a Kohen) and the tenth-of a tenth (i.e., that which the Levite gives to the Kohen after receiving the First Tithe) are given by estimation and with intention/a plan as it is written (Numbers 18:27): “This shall be accounted to you as your gift/ונחשב לכם תרומתכם,” with thought is the heave-offering , so the tithe is taken with estimation and thought, for the All-Merciful calls a tithe, as it is written (Numbers 18:24): “for it is the tithes set aside by the Israelites as a gift to the LORD [that I give to the Levites as their share]. And there is an analogy of verses in close proximity made [between] the tithing of cattle and the tithing of grain, just as the tithe of grain is taken by thought, so the tithe of cattle is taken by thought. But the Halakha is not according to Rabbi Yossi.",
+                "קפץ אחד מן המנויין – eighteen [animals] that went out from the opening and he took the tenth [one], the nine are exempted, if one of the nine jumped into the pen/corral, all of those that are in the corral are exempt, if he does not recognize which one it is. For perhaps this one who came out as the tenth, but he is not appropriate for it, for he was already exempted. Alternatively, each one of them is doubtful if it was already numbered already and exempted, and any doubt is not eligible for being tithed.",
+                "מן המעושרים – from those already sanctified as being the “tenth” one of them jumped into the corral/pen , all of them are doubtfully tithed and they should all be sent to pasture until they develop a blemish. For whenever they are pure, it is prohibited to slaughter them outside [the Temple courtyard], but after they have been sent to pasture, they can be consumed by their owners with their blemishes."
+            ],
+            [
+                "This is the reading: יצאו שנים כאחד מונה אותן שנים שנים מנאן אחד, תשיעי ועשירי מקולקין – if two [animals] came out as one (i.e., at the same time) one next to the other at the width of the opening and he counted them as one pair, he counts all of them two by two, pair-by-pair, and the tenth pair is holy with the sanctity of tithing. And the same law applies if he counted them by threes or by fours.",
+                "מנאן אחד – to the first two [animals] that came out he counted as one, and to the third, is the second and to the fourth is the third.",
+                "תשיעי ועשירי מקולקלין – because the ninth according to his counting is really the tenth, and the tenth according to his counting is really the eleventh, and because of this, they are spoiled and they should be put out to pasture until they develop a blemish. But this is not similar to calling the tenth – the ninth or the eleventh – the tenth, for the tenth is a tithe and the eleventh is offered as peace offering, for there, it came out one by one, and when he reached the tenth and called it the ninth, and to the eleventh and he called it the tenth, he confirms to the entire world that the ninth according to his counting is the tenth of the animals/cattle, and that the tenth is the eleventh, but he himself changed and erred, therefore, the tenth is a complete tithe, and the eleventh is offered as a peace offering from the decree of the King, as we explain further on. But here, when two went out [of the corral/pen] and he did not make it clear that it was the tenth, that he calls it the ninth, which is the tenth, it is not a complete tithing of its own, as he himself also stated that it is not, therefore, they are spoiled.",
+                "שלשתן מקודשים – as it is written (Leviticus 27:32): “All tithes of the herd [or flock],” to include the ninth and the eleventh. It is possible that I also include even the eighth and the seventh. You said, for since and it is holy (see the end of Leviticus 27:32), and his error is sanctified, what is not holy is only that which is near/next to it, meaning to say, the tenth itself which is next to it/adjacent to its body, even his error is not sanctified other than which is adjacent/next to the tenth – which is the ninth from before it and the eleventh from after it.",
+                "וכי יש תמורה עושה תמורה – Rabbi Yehuda holds that this eleventh [animal] is a substitute, for that which he called the “tenth” is considered like that which is in place of the tenth, but there is no substitute which imparts the status of a substitute to another, as it is written (Leviticus 27:33): “then it and its substitute shall both be holy” – but not the substitution of the substitution.",
+                "אמרו משום רבי מאיר – it is not a substitution. The eleventh is not a substitution for the tenth. For if it was a substitution, it would not be offered as a sacrifice, for the substitution of the tithe is not offered, as it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; they are consecrated. [You shall dash their blood against the altar, and turn their fat into smoke as a pleasing odor to the LORD],” they are offered as sacrifices, but not their substitutions, and it is written concerning firstlings, and we derive tithes from it. And the Halakha is that the eleventh does not become a substitution/replacement.",
+                "כל שלא נעקר שם עשירי ממנו – wherever that he called the tenth the tenth, furthermore, he cannot advance the eleventh for what he called the tenth [which was not deprived of its proper name]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/On Your Way.json
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/On Your Way.json	
@@ -0,0 +1,644 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Bekhorot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>הלוקח עובר חמורו של נכרי.</b> כשהוא במעי אמו ובכור הוא. ולהכי נקט עובר חמורו, שאין לך בהמה טמאה קדושה בבכורה אלא פטר חמור בלבד, ואיידי דזוטרן מיליה דפטר חמור, פסיק ושרי ליה. וכל הנך פרקי אחריני מיירי בבכור בהמה טהורה:",
+                "<b>אף על פי שאינו רשאי.</b> למכור לנכרי בהמה גסה. מפני שנעשית בה מלאכה בשבת:",
+                "<b>והמשתתף לו.</b> אפילו חלק הנכרי מסוים וידוע, כגון ידו או רגלו של בכור, או של אמו. כל זמן שאם יחתך ממנו אותו אבר תשאר הבהמה בעלת מום הרי זה שותפות נכרי ופטור:",
+                "<b>והמקבל ממנו.</b> שהחמורה של נכרי וישראל מקבלה ומטפל בה כדי שיהו חולקין בולדות אבל גוף הבהמה של נכרי:",
+                "<b>פטור מן הבכורה.</b> אותו עובר שקנה מן הנכרי או שמכר הוא לנכרי אינו קדוש, הואיל ויש לנכרי חלק בו או באמו, שנאמר (במדבר ג׳:י״ג) הקדשתי לי כל בכור בישראל, ולא בנכרי:",
+                "<b>אם פטרו את של ישראל במדבר.</b> הלוים לא פטרו בהמתן של ישראל במדבר, דפטר בהמה, בהמה פטרה, כדכתיב (שם) ואת בהמת הלוים תחת בהמתם. אלא הכי קאמר, הלוים הפקיעו קדושת בכורי ישראל במדבר, כדכתיב (שם) קח את הלוים תחת כל בכור כו׳, ואם הפקיעה קדושת הלוים את קדושתן של ישראל, דין הוא שתפקיע את של עצמן, ומאחר שלמדנו שהופקעה קדושת בכורה מעצמן של לוים, למדנו שפטרי חמוריהן פטורין מן הבכורה, דכתיב (שם י״ח) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, כל שישנו בבכור אדם ישנו בבכור בהמה טמאה, וכל שאינו בבכור אדם אינו בבכור בהמה טמאה. אבל מבכור בהמה טהורה לא נפטרו כהנים ולוים, כדלקמן:"
+            ],
+            [
+                "<b>פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור.</b> אי תנא פרה שילדה כמין חמור ולא תנא חמור שילדה כמין סוס, הוה אמינא פרה שילדה כמין חמור הוא דפטור משום דלא דמו אהדדי כלל, דהא יש לה קרנים והא אין לה קרנים, הא פרסותיה סדוקות והא פרסותיה קלוטות, אבל חמור שילדה כמין סוס, אימא חמור אדום הוא ולחייב. ואי תנא סיפא ולא תנא רישא, הוה אמינא חמור שילדה כמין סוס הוא דפטור משום דסוס לא קדוש בבכורה, אבל פרה שילדה כמין חמור דתרוייהו קדשי בבכורה אימא ליחייב, צריכי:",
+                "<b>פטר חמור פטר חמור שני פעמים.</b> חד בקדש לי כל בכור, וחד בראה אתה אומר אלי:",
+                "<b>מהו באכילה.</b> כלומר בהמה שאין היולדת דומה לנולד מהו באכילה:",
+                "<b>שהיוצא מהטמא טמא.</b> ודבש דבורים וצרעין מותר ולא מקרי יוצא מן הטמא, לפי שאין ממצות אותו מבשרן אלא מכניסות אותו לגופן, שאוכלות מפרחי האילנות ומהן נעשה הדבש. וחלב האדם מותר כשפירש, אבל לינק משדי האשה אסור. וכל שאר חלב של בהמה וחיה טמאה, הוי יוצא מן הטמא ואסור:",
+                "<b>דג טמא שבלע דג טהור.</b> אע״ג דלא חזינן ליה שבלע, כיון דרוב דגים משריצים במינן, כמו שבלע בפנינו דמי:"
+            ],
+            [
+                "<b>נותן טלה אחד לכהן.</b> בפדיון. דממה נפשך חד מינייהו בכור:",
+                "<b>זכר ונקבה.</b> ואין ידוע אם יצא זכר תחלה והוא בכור, או נקבה יצאה תחלה ואין כאן דין בכורה:",
+                "<b>מפריש טלה.</b> משום ספק, ומפקיע עליו קדושת הפטר חמור:",
+                "<b>והוא לעצמו.</b> שהוא עצמו יאכל הטלה ולא יתננו לכהן, דכהן הוי מוציא מחבירו, ועליו הראיה להביא עדים שהזכר יצא תחלה. ואיסורא ליכא, דאפילו פטר חמור גמור שפדאו בשה שוב אין קדושה לא בו ולא בפדיונו, אלא גזל הוא דאיכא אם אינו נותן טלה לכהן, דממונו הוא, והכא ליכא גזל דספק הוא:",
+                "<b>שתי חמורות וילדו וכו׳</b> זכר ונקבה, נותן טלה אחד לכהן בשביל הזכר. או שני זכרים ונקבה, דחדא ילדה זכר וחדא ילדה זכר ונקבה או אי נמי חדא ילדה שני זכרים ואחת ילדה נקבה, נותנים טלה אחד לכהן דהא חד זכר איכא ודאי בכור, ואאידך דהוי ספק דשמא הנקבה יצאה תחלה מפריש טלה והוא לעצמו:",
+                "<b>שני זכרים ושתי נקבות.</b> ספק הן, דשמא כל חדא ילדה זכר ונקבה, ושמא הנקבות יצאו תחלה, הלכך אין לכהן כאן כלום, אלא מפריש עליהם שני טלאים לאפקועי לאיסורייהו והן לעצמן, כך פירשו רבותי. אבל רמב״ם סבר דאין כאן לכהן כלום ואפילו טלה לעצמו אינו צריך להפריש, משום דאיכא בכל חד מהנך ספיקי טובא כשילדו שתי נקבות וזכר, שמא אחת משתיהן ילדה שתי נקבות והאחרת זכר, או שמא זו ילדה נקבה והאחרת זכר ואחריו נקבה, או נקבה ואחריה זכר. וכן ספיקות הרבה יש בשני זכרים ושתי נקבות, הלכך אפילו טלה לעצמו אינו מפריש. ופירוש רבותי עיקר:"
+            ],
+            [
+                "<b>זכר ונקבה מפריש טלה אחד לעצמו.</b> דשמא אותה שלא בכרה ילדה את הנקבה:",
+                "<b>שנאמר ופמר חמור תפדה בשה.</b> כל שה במשמע, שה כבשים או שה עזים, שה זכר או שה נקבה וכו׳:",
+                "<b>ופודה בו פעמים רבות.</b> אם חזר כהן ונתנו לו:",
+                "<b>נכנס לדיר להתעשר.</b> כגון ישראל שהיו לו עשרה ספק פטרי חמורים והפריש עליהן עשרה שיין והן שלו, הרי אלו נכנסים לדיר למקום שמכניסים שם הבהמות להתעשר, ומעשרן כדרך שמעשרים שאר בהמות. והוא הדין שאם היה לו ספק פטר חמור אחד או שנים [והפריש עליהם שה אחד או שנים] שנכנס לדיר עם שאר כבשיו להתעשר:",
+                "<b>ואם מת נהנים בו.</b> שה שהפרישו לפדיון פטר חמור, אם מת ביד בעלים קודם שיבוא ליד כהן נהנה בו הכהן אף על פי שלא הגיע לידו מחיים, דמעידנא דאפרשיה ברשותא דכהן קאי:"
+            ],
+            [
+                "<b>ולא בחיה.</b> צבי ואיל:",
+                "<b>ולא בשחוטה.</b> בשה שחוט:",
+                "<b>ולא בטריפה.</b> כגון שנחתכו רגליה מן הארכובה ולמעלה:",
+                "<b>כלאים.</b> תיש הבא על רחל:",
+                "<b>מפני שהוא שה.</b> דבין רחל בין עז קרויין שה. ואין הלכה כרבי אליעזר:",
+                "<b>כוי.</b> בריה בפני עצמה היא, ספק חיה ספק בהמה:",
+                "<b>נתנו לכהן.</b> הפטר חמור עצמו:",
+                "<b>עד שיפריש שה תחתיו.</b> והוא לעצמו. ואח״כ ישתמש בפטר חמור. ולפי שהכהנים חשודים לענין זה שלא להפריש שה תחתיו, הלכך ישראל הנותן פטר חמור לכהן אינו זז משם עד שיפדנו הכהן בפניו:"
+            ],
+            [
+                "<b>כחמש סלעים של פדיון הבן.</b> דחייב באחריותו:",
+                "<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו. דההיא כסף חייביה רחמנא לאכול בירושלים והא אזל ליה. וטעמא דר׳ אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה. וחכ״א אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:",
+                "<b>שאין כאן לכהן כלום.</b> שאין חייב באחריותו, כרבנן. וכן הלכה:",
+                "<b>מת פטר חמור.</b> לאחר שהפריש הפדיון ועדיין לא נתנו לכהן:",
+                "<b>רבי אליעזר אומר יקבר.</b> דהואיל והוא חייב באחריות הטלה, כמאן דלא אפרשיה דמי:",
+                "<b>ומותר.</b> ישראל בהנאתו של טלה כמי שלא הפרישו:",
+                "<b>אין צריך להקבר.</b> דמעידנא דאפרשיה לטלה קם ליה ברשות כהן והופקעה קדושתו של פטר חמור. וכן הלכה:"
+            ],
+            [
+                "<b>קופיץ.</b> סכין גדול כמין גרזן קטן שהקצבים מחתכים בו בשר:",
+                "<b>ועורפו.</b> היינו שחותך ראשו ממול ערפו:",
+                "<b>וקוברו.</b> לפי שאסור בהנאה לאחר עריפה:",
+                "<b>מצות יעידה.</b> באמה העבריה:",
+                "<b>בראשונה שהיו מתכוונים לשם מצוה.</b> והיו אומרים המיבם לשם נוי לשם ממון הוי פוגע בערוה שלא במקום מצוה. ואין כן הלכה, אלא הואיל ופקע איסור אשת אח מינה כשמת אחיו בלא בנים הרי הותרה לו לגמרי ואפילו יבמה לשם נוי ולשם ממון:",
+                "<b>מצות גאולה באדון.</b> המתפיס בהמה לבדק הבית, מצות פדייתה באדון קודם לכל אדם, שהוא מוסיף את החומש:"
+            ]
+        ],
+        [
+            [
+                "<b>הלוקח עובר פרתו.</b> אע״פ שאינו רשאי. למכור לו בהמה גסה:"
+            ],
+            [
+                "<b>כל הקדשים שקדם מום קבוע להקדשן כו׳</b> וכל שקדם הקדשן את מומן. הנך תרתי בבי פירשנו לעיל במסכת חולין:"
+            ],
+            [],
+            [
+                "המקבל צאן ברזל מן הנכרי. ששם לו הנכרי בהמותיו בדמים קצובים ולתת לו אותן דמים עד עשר שנים בין מתו בין הוזלו, ואותן ולדות שיהיו להן עד אותו זמן יהו ביניהן:",
+                "<b>ולדות פטורין.</b> מן הבכורה. ולדותיהן של אותן צאן כשיגדלו ויבכרו יפטרו מן הבכורה. דאי לא יהיב זוזי לנכרי תפיס בהמה, ואי לא משכח בהמה תפיס ולדות, אשתכח דשייכא יד נכרי בולדות. הלכך ולדות בכורות שיהיו לאותן ולדות פטורות מן הבכורה, דכל דשייכא יד נכרי באמו הוא פטור מן הבכורה. אבל מה שיבכרו ולדי ולדות, דהיינו רביעי לצאן ברזל, יתנו לכהן, דכולי האי לא שייכא יד נכרי למתפס ולדי ולדות: ",
+                "הכי גרסינן העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים. העמיד ולדות תחת אמותיהן, שפתח לו פתח לנכרי להיות לו כח בולדות ואמר לו אם ימותו הבהמות תטול ולדות המגיעות לחלקי, השתא אלימא יד נכרי טפי ושייכא בדור אחד טפי משל הראשון. הלכך ולדי ולדות של בהמות צאן ברזל כשבכרו פטורות מן הבכורה, הואיל ושייכא יד הנכרי בדידהו. וולדי ולדות של ולדות כשיבכרו, דהילנו חמישי לצאן ברזל, ינתנו לכהן:",
+                "<b>שאחריותן לנכרי.</b> דלעולם כל מה דמשכח נכרי תפיס. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>רחל שילדה כמין עז.</b> אע״ג דתרווייהו מינים חייבים בבכורה, אפילו הכי אם אינו דומה לאמו פטור מן הבכורה. דכתיב אך בכור שור עד שיהא הוא [שור] ובכורו שור:",
+                "<b>ואם יש בו מקצת סימנים.</b> שדומה לאמו עד שהוא ניכר בהן שהוא מאותו המין, חייב:"
+            ],
+            [
+                "<b>שנאמר הזכרים לה׳</b> הזכרים משמע שנים:",
+                "<b>אי אפשר.</b> לצמצם שיצאו שני ראשיהן כאחד, אלא האחד יצא תחלה ולא ידעינן הי מינייהו:",
+                "<b>בורר לו את היפה.</b> דמסתמא היפה והבריא נפק ברישא:",
+                "<b>משמנים ביניהן.</b> הבעלים והכהן אין להם יתרון זה על זה בחלוקתן אלא השומן, שהישראל נוטל השומן ומניח הכחוש לכהן, שהמוציא מחבירו עליו הראיה. והלכה כרבי עקיבא:",
+                "<b>והשני.</b> שנשאר לישראל, ירעה עד שיפול בו מום ואח״כ יאכל, דספק בכור הוא, הלכך אינו נשחט תמים. ובאותו של כהן לא צריך למימר דודאי אינו שוחטו עד שיהא בו מום, דבזמן הזה קמיירי:",
+                "<b>וחייב במתנות.</b> הישראל כשישחטנו יתן לכהן הזרוע והלחיים והקיבה. ממה נפשך, אי בכור הוא כולו לכהן, אי לאו בכור הוא חייב במתנות:",
+                "<b>ורבי יוסי פוטר.</b> דהוי כאילו זכה בו כהן והגיע לידו וכשנפל בו מום נתנו לישראל, ונמצא שהוא פטור מן המתנות, הואיל וחשבינן ליה כאילו בא מיד כהן לישראל. והלכה כרבי יוסי:",
+                "<b>רבי טרפון אומר יחלוקו.</b> דהדר ביה רבי טרפון ממאי דאמר לעיל דכהן בורר לו את היפה, וסבר דמחיים נמי שמין את שניהם בדמים וחולקים את הדמים. דלשניהן יש חלק בשניהם, הלכך מת אחד מהם יחלוקו את החי:",
+                "<b>רבי עקיבא אומר המוציא מחבירו עליו הראיה.</b> והלכה כר׳ עקיבא:",
+                "<b>זכר ונקבה אין לכהן כלום.</b> דשמא נקבה יצאתה תחלה והמוציא מחברו עליו הראיה. והכא אפילו ר׳ טרפון מודה, דהתם הוא דקא פליג משום דודאי הוי חד לכהן הלכך יפה כחו לחלק בשוה, אבל הכא הורע כחו דשמא לא שייכא בכורה כלל. ומיהו ירעה עד שיסתאב ואח״כ יאכלנו, דספק הוא:"
+            ],
+            [],
+            [],
+            [
+                "יוצא דופן. שנקרעה אמו והוציאו העובר דרך דפנותיה:",
+                "<b>והבא אחריו.</b> הנולד אחריו דרך הרחם:",
+                "<b>ירעו עד שיסתאבו.</b> דמספקא ליה לר׳ טרפון אי בכור לולדות קדיש אף על פי שאינו בכור לרחמים, כגון יוצא דופן שהוא הראשון שנולד אף על פי שלא פטר הוא את הרחם, אי בכור לרחמים קדיש אף על פי שאינו בכור לולדות, כגון הבא אחר יוצא דופן שהוא הראשון שפטר את הרחם אבל אינו בכור לולדות שהרי יוצא דופן קדמהו. ומספיקא שניהם ירעו עד שיסתאבו ויאכלו במומן לבעלים, דשמא תרתי בעינן בכור לולדות ולרחמים ואין שום אחד מהן קדוש, והמוציא מחברו עליו הראיה. ור׳ עקיבא פשיטא ליה דתרווייהו בעינן ואין שום אחד מהן קדוש. והלכה כר׳ עקיבא:"
+            ]
+        ],
+        [
+            [
+                "<b>הלוקח.</b> עז בת שנתה. שילדה בתוך שנתה:",
+                "<b>ודאי.</b> אותו הולד לכהן, דקודם לכן לא ילדה:",
+                "<b>ספק.</b> ירעה עד שיפול בו מום ויאכל במומו לבעלים. ואם ספק פטר חמור הוא, מפריש טלה והוא שלו:",
+                "<b>טנוף.</b> אבעבועות של דם שפולטת הבהמה. ומראים אותן לרועה חכם ומכיר בהן אם הן מחמת הריון שהפילה ושמא טנפה בתוך שנתה דהוי ספק ולד ונפטרה מן הבכורה, הלכך אפילו עז בת שנתה ספק הוא:",
+                "<b>שליא.</b> כמין כיסוי על העובר שהעובר מונח בה:",
+                "<b>שפיר.</b> למעלה מן השליא קרום שיש בו דם נקרש והוא קרוי שפיר. ורבותי פירשו, חתיכה של בשר שיש בה צורת אדם. ויש אומרים לפיכך נקראת שפיר, לפי שעשויה כשפופרת:",
+                "<b>ששפעה חררת דם.</b> שהפילה חתיכה דם:",
+                "<b>הרי זו תקבר.</b> להודיע שנפטרה מן הבכורה. שהרואה שקוברים אותה יודע שהבא אחריו אינו קדוש בבכורה. והלכה כר׳ עקיבא וכר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>אין חוששין שמא בנה של אחרת היה.</b> שיהא הבא אחריו בכור ספק דנימא הך בהמה לא ילדה מעולם אלא שאהבה את זה בן חברתה, ואי משום דאית לה חלב הא איכא מיעוטא דחולבות אע״פ שאינן יולדות, הא ודאי לא אמרינן אלא בנה הוא ופטורה מן הבכורה:",
+                "<b>מבכירות.</b> בחורות שלא ילדו עד עכשיו:",
+                "<b>אין חוששין שמא בנה של זו בא לו אצל זו.</b> דליחוש לכולהו בספק בכורות, אלא ודאי אותן הכרוכין אחר המבכירות הוו בכורות ודאין, והכרוכין אחר שאין מבכירות הוו פשוטין ודאין. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>עושה מקום בקופיץ.</b> גרסינן. ובגמרא [דף כ״ה] מפרש תני לקופיץ, כלומר לצורך מקומו של קופיץ תולש שער של צואר. ואין כאן משום לא תגוז בכור צאנך, דתלישה ביד לאו גזיזה היא. אבל בכלי ודאי אסור:",
+                "<b>וכן מותר לתלוש את השער.</b> ואפילו לכתחלה, להראות בו לחכם מקום המום. והלכה כרבי יוסי בן משולם:"
+            ],
+            [
+                "<b>עקביא בן מהללאל מתיר.</b> הצמר בהנאה לכהן:",
+                "<b>וחכמים אוסרים.</b> דאי שריית ליה צמר הנושרת מחיים אתי לאשהויי לבכור כדי שתשיר צמרו כל שעה, ואתי בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשין אסירי בגיזה ועבודה דכתיב תזבח ואכלת בשר, תזבח ולא גיזה:",
+                "<b>לא בזה התיר עקביא.</b> כלומר לא בזה עקביא מתיר וחכמים אוסרים, דבשחטו דברי הכל שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה מהניא נמי לתלוש ומונח בחלון. ולא נחלקו אלא במת, דאותו צמר המחובר בו טעון קבורה, עקביא מתיר לצמר שנשר ממנו כשהוא בחיים, וחכמים אוסרים, גזירה שמא ישהנו כדי ליהנות בצמר שנושר ממנו כל שעה ואתי למיעבד ביה גיזה ועבודה. ופסק ההלכה, דאפילו לאחר שחיטה צמר שנשר ממנו בחיים אסור:",
+                "<b>צמר המדובלל.</b> שלא נתלש לגמרי אבל מחובר הוא עם הצמר ואינו נופל:",
+                "<b>את שנראה עם הגיזה.</b> כשישחטנו וגוזזו לאחר שחיטה, ויהא הצמר המדובלל נבלל עם שאר הגיזה ואינו נראה כמופרש ממנה, מותר כשאר הגיזה:",
+                "<b>ושאינו נראה עם הגיזה.</b> שיצא חוץ יותר מדאי וניכר לכל (שמדובלל) [שמובדל] מן הגיזה:",
+                "<b>אסור.</b> כמי שנשר לגמרי קודם שחיטה. וסתמא כרבנן דפליגי עליה דעקביא דהלכתא כותייהו:"
+            ]
+        ],
+        [
+            [
+                "<b>עד כמה.</b> להטפל בבכור. להתעסק בגידולו קודם שיתנהו לכהן:",
+                "<b>בדקה עד שלשים יום ובגסה עד חמשים.</b> בגמרא ילפינן לה מדכתיב (שמות כ״ב:כ״ח-כ״ט) מלאתך ודמעך לא תאחר בכור בניך תתן לי, וסמיך ליה כן תעשה לשורך לצאנך, ורמינן שורך המוקדם במקרא למלאתך ודמעך שהוא מוקדם, וצאנך המאוחר לבכור בניך שהוא מאוחר, ומלאתך ודמעך שהם הביכורים קרבים לחמשים יום, שהתבואה מבושלת בפסח ואין מביאין בכורים עד עצרת דכתיב (שם כ״ג) וחג הקציר ביכורי מעשיך, וכמו שאתה עושה למלאתך ודמעך שאינך מביאם אלא לסוף חמשים יום, כן תעשה לשורך שלא תביאנו עד חמשים יום, וכדרך שאתה עושה לבכור בניך דכתיב ביה (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, כן תעשה לצאנך שלא תביאנו עד שלשים יום:",
+                "<b>בדקה שלשה חדשים.</b> לפי שטיפולה מרובה, ששיניה דקות ואינה יכולה לאכול עשב, ואם לא תהיה עם אמה תמות. ואין הלכה כרבי יוסי:",
+                "<b>לא יתנו לו.</b> דכיון דעל ישראל רמיא ליטפל בו חמשים יום ואמר לו כהן בתוך זמן זה תנהו לי וארענו, דומה כמי ששוכרו, שהוא מצילו מן הטורח על מנת שיתננו לו ולא לכהן אחר, ודומה לכהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו התרומות, ותניא כהנים ולוים המסייעים בבית הגרנות אין נותנין להם תרומות ומעשרות. אבל אם היה בעל מום ואמר לו תן לי שאוכלנו, הואיל וחזי ליה לא הוי ככהן המסייע בבית הגרנות:",
+                "<b>בין תמים בין בעל מום.</b> בין בזמן המקדש ובין עכשיו, כל שנה דידיה רשאי לקיימו. ובכור בעל מום ילפינן שהוא ניתן לכהן ואוכלו במומו מדכתיב (שם) ובשרם יהיה לך, לשון רבים, אחד בכור תם ואחד בכור בעל מום:"
+            ],
+            [
+                "<b>כל שנים עשר חודש.</b> משנולד:",
+                "<b>לאחר שנתו.</b> כגון בזמן הזה דצריך לקיימו עד שיפול בו מום:",
+                "<b>אינו רשאי לקיימו אלא עד שלשים יום.</b> מיום שנפל בו המום:"
+            ],
+            [
+                "<b>רבי יהודה מתיר.</b> במומין שבעין מודה רבי יהודה דאסור, מפני שהן משתנים לאחר מיתה שמפני צער מיתה העין משתנה ואע״ג דהשתא מתחזי מום קבוע אי הוי חזי ליה מחיים הוי מתחזי עובר, ולא שרי אלא במומין שבגוף שאינן משתנים. ורבי מאיר סבר גזרינן מומין שבגוף שאינן משתנים אטו מומין שבעין שהן משתנים. והלכה כרבי מאיר:"
+            ],
+            [
+                "<b>מומחה.</b> הוא שנטל רשות מן הנשיא או מבית דין של ארץ ישראל להתיר בכורות. ואע״ג דבעלמא מי שלמד בתורה [שבכתב ו] שבע״פ ויודע לסבור ולהקיש ולהבין דבר מתוך דבר הוא הנקרא מומחה, וכשהוא ניכר וידוע ויצא טבעו אצל אנשי דורו הוא מומחה לרבים, והוא יכול לדון יחידי, ואף על גב דלא נקט רשותא מראש גולה, לענין היתר בכורות אינו קרוי מומחה, ואינו יכול להתיר בכורות אלא אחר שיטול רשות מבית דין הסמוכים בארץ ישראל, ואין רשות ראש הגולה מועיל בזה:",
+                "<b>וישלם מביתו.</b> וכשהוא משלם לכהן נותן רביע דמיו אם היא בהמה דקה, וחצי דמיו אם היא גסה. ומשום הכי משלם מחצה דממון המוטל בספק חולקים, דאיכא למימר אפסדיה, דאי לא הוה שרי ליה האי הוי אתי מומחה גמור ושרי ליה והוה אכיל ליה והשתא בעי קבורה, ואיכא למימר לאו מידי אפסדיה, דדלמא לא הוה ביה מומא ומומחה גמור לא הוה שרי ליה, ושמא לא הוה נפיל ביה מום קבוע לעולם עד שימות. והאי דלא משלם פלגא לדקה כמו לגסה, מפני שיש טורח גדול לגדל בהמה דקה וזה שהתיר הבכור הצילו לכהן מן הטורח הגדול שהיה לו להטפל בה, דשמא אם הראהו לאחר לא היה מתירו והיה לו בו טיפול מרובה עד שיפול בו מום, להכי נגעו בה דלא משלם אלא רביע. ורמב״ם פירשה בענין אחר. וזה עיקר:",
+                "<b>מה שעשה עשוי וישלם מביתו.</b> למאן דדאין דינא דגרמי חייב לשלם מביתו בשביל שגרם הפסד לחברו. ומאן דלא דאין דינא דגרמי מפרש מתניתין דוקא שנשא ונתן ביד, ",
+                "<b>זיכה את החייב.</b> משכחת לה כגון שהיה לו משכון למלוה וזה פטר את הלוה ונטל את המשכון בידו מיד המלוה והחזירו ללוה. ",
+                "<b>וטימא את הטהור.</b> נמי משכחת לה שנשא ונתן ביד, כגון שהביאו לפניו טהרות לישאל עליהן ואמר טמאות הן ונטל שרץ אחד והגיעו בהן כדי שלא יהא בהן עוד ספק ויעמדו דבריו. ",
+                "<b>וטיהר את הטמא.</b> כגון שלקח פירות טהורות ועירבן עם פירות אלו שטיהר הוא שלא כדין וטמאן:",
+                "<b>ואם היה מומחה לבית דין.</b> שנטל רשות מב״ד:",
+                "<b>פטור.</b> דלא מצי למימר ליה אמאי דיינת ליה הואיל ולא בקיאת בדיני:",
+                "<b>האם שלה.</b> רחם שלה:",
+                "<b>והאכילה רבי טרפון לכלבים.</b> ששאלו לו עליה ואמר טריפה והאכילה לכלבים:",
+                "<b>שלא תלד.</b> מפני שפרות וחזירות שלהן מעולין מאד ומוכרים אותן ביוקר, ורוצים שלא ילדו במלכות אחרת כדי שיהיו צריכים להם, וחותכים האם שלה ואינה מתה, הלכך לאו טריפה היא:",
+                "<b>הלכה חמורך טרפון.</b> הפסדת חמורך, שאתה צריך למכרו כדי לשלם דמי הפרה לבעליה:",
+                "<b>שמומחה אתה.</b> חדא ועוד קאמר ליה, חדא דטועה בדבר משנה הוא, דמתניתין היא באלו טריפות נטלה האם שלה כשרה, וקיימא לן דטועה בדבר משנה חוזר הדין ודנין אותו כראוי ואינו משלם. ועוד, אי נמי בשקול הדעת טעית דאיסורך אסור ולא מצית למהדר ונמצא שאתה הפסדתו, אפילו הכי פטור אתה, לפי שאתה מומחה. ושיקול הדעת, היינו כגון תרי תנאי או תרי אמוראי דפליגי ולא אתמר הלכתא לא כמר ולא כמר וסוגיין דעלמא כחד מינייהו ואזל הוא ועבד כאידך, מה שעשה עשוי ומשלם מביתו:  "
+            ],
+            [
+                "<b>אין שוחטין על פיו.</b> דדילמא משום אגרא קא שרי ליה:",
+                "<b>כאילא.</b> שם חכם הדר ביבנה. וחסיד היה ולא נחשד בכך. ובין אמר להו תמים ובין אמר להו בעל מום היה נוטל כל שכרו:",
+                "<b>ארבע איסרות בבהמה דקה ובגסה ששה.</b> גסה נפיש טרחא, להשליכה לארץ ולכפותה ולבדוק מומה, הלכך שכרה מרובה:",
+                "<b>בין תמים בין בעל מום.</b> ואע״ג דכי אמר ליה תם הוא לא אהני ליה ולא מידי, נוטל שכרו, דאי לא שקיל אגרא אתו למחשדיה כי אמר בעל מום הוא. ומכאן דן הרמב״ם על השוחטים לרבים, שראוי להם או שלא יטלו שכר כלל או שיטלו שכר על הנמצאות נבלה או טריפה כמו על הנמצאות כשרה, דומיא דרואי מומי הבכור:"
+            ],
+            [
+                "<b>הנוטל שכר לדון דיניו בטלים.</b> דכתיב (דברים ד׳:ה׳) ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה׳, מה אני בחנם אף אתם בחנם. וברבני אשכנז ראיתי שערוריה בדבר זה, שלא יבוש הרב הנסמך ראש ישיבה ליטול עשרה זהובים כדי להיות חצי שעה על כתיבת ונתינת גט אחד, והעדים החותמים על הגט שני זהובים או זהוב לכל הפחות לכל אחד, ואין זה הרב בעיני אלא גזלן ואנס, לפי שהוא יודע שאין נותנים בעירו גט שלא ברשותו, ונותן הגט בעל כרחו צריך שיתן לו כל חפצו. וחושש אני לגט זה שהוא פסול, דהא תנן במתניתין הנוטל שכר לדון, דיניו בטלין. להעיד, עדותו בטלה:",
+                "<b>להזות.</b> ממי חטאת על טמא מת:",
+                "<b>לקדש.</b> לערב אפר חטאת במים חיים אל כלי:",
+                "<b>אפר מקלה.</b> אפר כירה קרויה אפר מקלה. כלומר אפר בעלמא שאין בה קדושה:",
+                "<b>אבל אם היה.</b> זה רואה הבכורות, או זה הדיין או העד או המקדש, כהן, והעבירו המוליכו עמו במקום טומאה וטמאהו מתרומתו, ומפסידו שצריך לקנות חולין ולאכול ודמי חולין יקרים מדמי תרומה, שהחולין ראויין לכל ותרומה אינה ראויה אלא לכהנים טהורים:",
+                "<b>מאכילו.</b> זה המוליכו, ומשקהו וסכו:",
+                "<b>ונותן לו שכרו כפועל.</b> אם היה רגיל במלאכה כבדה וקשה ומרויח בה הרבה, אומדים כמה אדם כזה רוצה ליטול פחות ממה שהיה מרויח במלאכה כבדה ולהתעסק במלאכה זו שהיא קלה, וכך נותן לו. וכן מותר לכל דיין ליטול שכר בטלה כשהבטלה ניכרת ומפורסמת, ולוקח משני בעלי הדין בשוה. ויותר מזה אסור:"
+            ],
+            [
+                "<b>החשוד על הבכורות.</b> כהן החשוד להטיל מום בבכור:",
+                "<b>בשר צבאים.</b> שאדום הוא ומחליף בבשר עגל, וזמנין דמזבן בכור עגל תמים ואומר שבשר צבי הוא, דאין לחוש לבכורה:",
+                "<b>ולא עורות שאינן עבודים.</b> אבל עבודים זבנינן מיניה, דאי איתא דבכור הוה לא הוה טרח ביה, סבר שמעי בי רבנן ומפסדי ליה מינאי:",
+                "<b>לוקחים ממנו עורות של נקבה.</b> דמידע ידיעי. ותנא קמא דאסר, סבר דלמא חתיך לזכרותיה ועביד ביה כמין נקבות, וכי משיילי ליה מה חתוך זה שבמקום נקבות אומר עכברים אכלוהו. ואין הלכה כר׳ אליעזר:",
+                "<b>מלובן וצואי.</b> פירשו בגמרא דמלובן מצואי קאמר, כלומר מרוחץ מצואתו. ולא אמרינן אי דבכור הוא לא מפסיד טרחיה ולא מלבן ליה דסבר שמעי רבנן ומפסדי ליה מינאי, דכיון דטרחיה זוטא הוא טרח ומלבן ליה ולא קפיד עליה:",
+                "<b>אבל לוקחין ממנו טווי ובגדים.</b> דאי דבכור הוא כולי האי לא טרח בהו, דקפיד אטרחיה דלמא מפסדי ליה מיניה:",
+                "<b>טווי ובגדים.</b> לאו בגדים ממש קאמר. דהשתא טווי גרידא לוקחין ממנו, בגדים ארוגים מיבעיא. אלא בגדים היינו לבדים עשויים מצמר שאינן טוויין:"
+            ],
+            [
+                "<b>החשוד על השביעית.</b> לזרוע או לעשות סחורה בספיחי שביעית:",
+                "<b>סרק.</b> מתוקן במסרק. דכיון דטרחיה זוטא לא קפיד:",
+                "<b>אריג.</b> לאו אריג ממש. דהשתא טווי שרי אריג מיבעיא, הרי בא לכלל טווי קודם לכן. אלא אריג היינו כעין שרשרות שעושין מפשתן שלא נטוה מעולם:"
+            ],
+            [
+                "<b>אפילו מים ומלח.</b> משום קנס:",
+                "<b>כל שיש בו זיקת תרומות.</b> כל דבר שתרומה נוהגת בו. וכל, לאתויי קרבי דגים שמערבין בהן שמן זית, שיש בו זיקת תרומה. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>אינו חשוד על המעשרות.</b> ולוקחים ממנו תבואה בשאר שני השבוע, ואין מעשרין מהן ודאי אלא דמאי. וטעמא דחשוד על השביעית אין חשוד על המעשרות וחשוד על המעשרות אין חשוד על השביעית, לפי שיש בכל אחד מהן חומר שאינו בחברו, שביעית אינה צריכה להאכל לפנים מחומת ירושלים, ומעשר שני אינו נאכל אלא לפנים מן החומה, הלכך איכא דחמיר ליה עונש מעשר מעונש שביעית. ומעשר אית ליה פדיון, ושביעית כיון שנאסרה אין לה פדיון, הלכך איכא דחמיר עליה שביעית ממעשר:",
+                "<b>החשוד על זה ועל זה.</b> כיון דחשוד אדאורייתא כל שכן דחשוד על הטהרות, דמדרבנן הוא שיהא אדם אוכל חולין בטהרה:",
+                "<b>ויש שחשוד על הטהרות.</b> דרבנן, ואינו חשוד לשביעית ומעשרות. דמאן דחשוד אדרבנן לא חשוד אדאורייתא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל פסולי המוקדשין.</b> קדשים שנפל בהם מום, אם מוכרין אותן ביוקר טובת הנאה להקדש הוא. הלכך נמכרים באטליז, דהיינו שוק שמוכרים בו שאר בשר חולין ושם נמכר ביוקר:",
+                "<b>ונשקלין בליטרא.</b> להמכר כדרך שהקצבים מוכרים בשר חולין. דמתוך שיכולים למכור ביוקר מוסיפים בדמים כשפודים אותם מן ההקדש:",
+                "<b>חוץ מן הבכור ומן המעשר.</b> שאם נמכרים ביוקר הנאתן לבעלים. בכור הנאתו לכהן, דבשר בכור נאכל לכל אדם והכהן מוכרו ונוטל דמיו, ולכהן קרי בעלים של בכור. ומשום הנאת הדיוט לא מזלזלינן בקדשים לנהוג בהן מנהג חולין למכרן באטליז, אלא בביתו, ואע״פ שלא יקפצו עליהם בני אדם כל כך. ואין נשקלים בליטרא אלא באומד, ואם יפסיד לית לן בה:",
+                "<b>ושוקלין מנה כנגד מנה בבכור.</b> שאם יש לו חתיכת בשר חולין שנשקלה בליטרא יכול לשקול בשר בכור כנגדה. אבל מעשר אין שוקלים מנה כנגד מנה, דמיחזי כאילו מוכרו, ובהמת מעשר אסור למכרה כלל משום דלא כתיב בה לא יפדה כדרך שכתוב בבכור אלא לא יגאל, ושנינו בספרי בכור שנאמר בו לא יפדה, הוא נמכר, מעשר שנאמר בו לא יגאל אינו נמכר לא חי ולא שחוט ולא תמים ולא בעל מום:  "
+            ],
+            [
+                "<b>לא ימנה ישראל עם הכהן.</b> לאכול עמו בחבורה מבשר בכור בעל מום. שאין נמנין על הבכור אלא חבורה שכולה כהנים, דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, מה חזה ושוק כהנים אין, ישראל לא, אף בכור בין תמים בין בעל מום כהנים אין ישראל לא:",
+                "<b>ובית הלל מתירין ואפילו נכרי.</b> דכתיב (דברים י״ב:ט״ו) כצבי וכאיל, מה צבי ואיל אפילו נכרי, אף בכור נמי. וקרא דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, בבכור תמים דוקא משתעי:",
+                "<b>שאחזו דם.</b> חולי שהוא מסתכן בו מריבוי הדם:",
+                "<b>אין מקיזין לו דם.</b> ואפילו במקום שאינו עושה בו מום. דמתוך שאדם בהול על ממונו, אי שריית ליה במקום שאין עושה בו מום אתי למעבד במקום שעושה בו מום:",
+                "<b>ובלבד שלא יעשה בו מום.</b> שלא יסדוק ראש אזנו או ניב שפתיו במקום שלא יוכל לחזור ולהרפא. דסברי רבנן כל שכן דאי לא שריית ליה במקום שאין בו מום אתי למעבד אפילו במקום שיש בו מום:",
+                "<b>לא ישחוט עליו.</b> הואיל והוא הטילו. עד שיפול בו מום אחר:",
+                "<b>יקיז.</b> אף במקום שעושה בו מום, אם הוא צריך להקיז מאותו אבר. ולא יניחנו שימות. ואע״פ שהוא הטיל המום בידיו ישחט עליו. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הצורם.</b> הפוגם. ובכהן איירי, שפוגם אוזן הבכור כדי שיהיה חולין בידו:",
+                "<b>הרי זה לא ישחט עולמית.</b> ואפילו נפל בו מום אחר. משום קנס, לפי שעבר והטיל מום בקדשים. שהמטיל מום בקדשים סופג את הארבעים, ואפילו עשה מום בבעל מום. דכתיב (ויקרא כ״ב) כל מום לא יהיה בו, קרי ביה לא יהיה בו, שלא יטיל בו מום. ומדהוה ליה למכתב מום וכתב כל מום, לרבות אפילו בעל מום שלא יטיל בו מום:",
+                "<b>כשיולד לו מום אחר ישחט עליו.</b> ואפילו באותו מום עצמו. אם מת המטיל את המום, בנו שוחט אחריו על אותו המום. דלדידיה קנסו רבנן, לבריה לא קנסו רבנן. וכן הלכה:",
+                "<b>ושערו מדולדל.</b> לפי שלא נגזז מעולם:",
+                "<b>קסדור.</b> ממונה מהמלך:",
+                "<b>מה טיבו של זה.</b> שהניחוהו להזקין כל כך:",
+                "<b>פגיון.</b> סכין שיש לו שתי פיות קרוי פגיון:",
+                "<b>והתירוהו.</b> אף על פי שהנכרי נתכוין להטיל בו מום. כיון דשלא מדעת ישראל עשה, שלא נתכוין לעשות נחת רוח לישראל:",
+                "<b>ראה שהתירו והלר וצרם באזני בכורות אחרים.</b> כדי לעשות נחת רוח לישראל. נעשה כאילו אמר לו ישראל שיעשהו ואסור:",
+                "<b>היו תינוקות משחקים.</b> וצריכא לאשמעינן קסדור נכרי ותנוקות. דאי אשומעינן קסדור, הוה אמינא בנכרי הוא דשרי דליכא למגזר דלמא אתי למסרך וללמוד להטיל מום בקדשים, דסרכיה דנכרי לא אכפת לן שהרי נהוג הוא באיסורין, אבל קטן דאי שריית ליה אתי למסרך אימא לא. ואי אשומעינן תינוקות הוה אמינא תינוק הוא דשרו רבנן דמאן דחזי לא אתי למימר נמי אי הוה שדי ביה גדול מומא הוה משתרי, דקטן בגדול לא מיחלף, אבל נכרי גדול דאתי לאחלופי בגדול ישראל אימא לא, צריכי:",
+                "<b>כל שהוא לדעתו אסור.</b> לאתויי גרמא. כגון שיוליך הבהמה במקום שיש בו ברזל כדי שתכשל בו ויפול בה מום:",
+                "<b>ושלא לדעתו מותר.</b> לאתויי אם היה ישראל מסיח לפי תומו ואומר בפני הנכרי בכור זה אם נפל בו מום היינו אוכלים אותו, ושמע הנכרי והטיל בו מום, מותר:"
+            ],
+            [
+                "<b>היה בכור רודפו כו׳ הרי זה ישחט עליו.</b> ולא שנו אלא שבעטו בשעת רדיפה, אבל שלא בשעת רדיפה לא:",
+                "<b>הראויין לבוא בידי אדם.</b> שיש לומר אדם הטילם בו. כגון נסמית עינו, נקטעה ידו, נסדקה אזנו:",
+                "<b>רועים ישראל נאמנים.</b> ישראל הרועה בהמתו של כהן נאמן לומר על המומין שנפלו בבהמתו של כהן שמאליהם ארעו ויאכלנו בעליו הכהן במומו. ולא חשדינן ליה שמא ע״י אדם בא זה המום בכוונה ורועה זה משקר ובא להתירו כדי שישחטנו רבו כהן ויאכילנו ממנו, שהישראל מותר לאכול מן הבכור בעל מום כשהכהן נותן לו ממנו, בהכי לא חשדינן ליה, דללגימה מועטת כזו לא חיישינן שישקר הרועה ויעבור עבירה בעבור הנאת לגימה בלבד:",
+                "<b>רועים כהנים.</b> רועים שהם כהנים אין נאמנים כשרועים בהמתן של ישראל. דנחשד האי כהן רועה שהוא עצמו הטיל בו מום, דמימר אמר האי רועה, לא שביק רבי לדידי ויהביה לכהן אחרינא. וה״ה דכהן רועה אין נאמן להעיד על הבכור של כהן אחר, דחיישינן לגומלים, דסבר אעידנו עכשיו ויהא גומל לי כשיתן לי ישראל בכור תם ואטיל בו מום ויבא כהן זה ויעידני שמאליו נפל בו מום: ",
+                "<b>רבן שמעון בן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן על של עצמו.</b> רשב״ג פליג אתנא קמא, וסבר דלא נחשדו כהנים אלא על בכור עצמו שכבר נתנו לו ישראל, אבל על של חבירו בין רבו בין אחר לא נחשדו עליו:",
+                "<b>רבי מאיר אומר כל החשוד על דבר לא דנו ולא מעידו.</b> ואיכא בין ר׳ מאיר לתנא קמא, דלר׳ מאיר בכור כהן שנפל בו מום צריך שנים מן השוק להעיד עליו, ועד אחד אפילו שאינו כהן אין מועיל בו. ולת״ק דוקא כהן אינו נאמן להעיד על בכורו של כהן, דחיישינן לגומלים, אבל שאינו כהן אפילו אחד מעיד נאמן להתירו. ורשב״ג אומר אפילו בניו ובני ביתו של כהן נאמנים, דדוקא איהו גופיה על של עצמו אינו נאמן. ואשתו נמי אינה נאמנת מפני שהיא כגופו. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>הראיתי בכור זה.</b> לחכם, ואמר לי שמום קבוע הוא ושוחטו, ובלבד שיהיו לו עדים שלא הטילו בו. שהכהנים חשודים להטיל מום בבכור כדי למכרו ולהאכילו כחולין, אבל אין חשודין לאכול קדשים תמימים בחוץ ולומר על מום עובר שהוא קבוע. וכהן שהוא מומחה נאמן לדון על מום הבכור שהוא קבוע ולהתירו. וכן נאמן הכהן לומר בכור זה נתן לי ישראל במומו, שהוא עשוי להגלות אם נתנו לו ישראל במומו אם לאו, ומלתא דעבידא לאגלויי לא משקרי בה אנשי:",
+                "<b>הכל נאמנים על מומי המעשר.</b> הכהנים חייבים להפריש מעשר בהמה כישראל. והכל נאמנים לומר על מום שנעשה בבהמת מעשר דשלא בכוונה היה, ואפילו הבעלים. מגו דאי בעי שדי ביה מומא בכוליה עדריה קודם שיעשר ונמצא המעשר בעל מום:",
+                "<b>שנסמית עינו שנקטעה ידו.</b> דהיינו מום מובהק:",
+                "<b>בני הכנסת.</b> כלומר שאינן חכמים. והני מילי במקום שאין יחיד מומחה, אבל במקום שיש יחיד מומחה אינו נשחט אלא ע״פ מומחה, ואפילו במום מובהק. דומיא דהפרת נדרים שבמקום שיש יחיד מומחה אין שלשה הדיוטות מועילים:",
+                "<b>אפילו היו שם עשרים ושלשה.</b> אפילו היתה סנהדרין במקום ואין שם אחד שנטל רשות להתיר מומי הבכור, אינו נשחט על פיהם ואפילו במום מובהק, עד שיהיה שם מומחה. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>השוחט את הבכור.</b> ומכר מבשרו ונודע לנו שלא הראהו לחכם:",
+                "<b>מה שאכלו.</b> הלוקחים אכלו:",
+                "<b>ויחזיר להם את הדמים.</b> משום קנס. שהאכילם בשר איסור:",
+                "<b>מכרוהו.</b> הלוקחים לנכרי, הואיל ולא גרם להם איסורא, ישלמו לו דמי טריפה כמו שהיא נמכרת בזול, והוא יחזיר להם את המותר. וגבי בכור לא תני מכרוהו לנכרי, דבכור תמים אסור בהנאה:"
+            ]
+        ],
+        [
+            [
+                "<b>על אלו מומין.</b> נפגמה. אין פגימה בלא חסרון. אבל סדק משמע נמי בלא חסרון. ושיעור פגימה כדי שתחגור בה צפורן:",
+                "<b>הסחוס.</b> תנוך האוזן שקורין טנרו״ם בלע״ז:",
+                "<b>אבל לא מן העור.</b> דעור הדר בריא ולא הוי מומא. והאי עור היינו אליה רכה של אוזן:",
+                "<b>ניקבה מלוא כרשינה.</b> שיש בחלל הנקב שיעור גרגיר של כרשינה, בין שהנקב ארוך בין עגול, אם יש בכולן כדי להצטרף בחללו כשיעור גרגיר של כרשינה, הרי זה מום:",
+                "<b>שתהא נפרכת.</b> נעשית פירוכים ופתיתים כשממשמשים בה. ואין הלכה כר׳ יוסי. וכל הני מומין דחשיב במתניתין ששוחטין עליהן את הבכור ילפינן מקראי, דכתיב (דברים ט״ו:כ״א) וכי יהיה בו מום, כלל. פסח או עור, פרט. כל מום רע, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מומין שבגלוי ואינו חוזר, אף כל מומין שבגלוי ואינו חוזר:  "
+            ],
+            [
+                "<b>ריס של עין.</b> עפעף של עין:",
+                "<b>הרי בעיניו.</b> כלומר הרי שיש בעיניו:",
+                "<b>דק.</b> טיל״א בלע״ז:",
+                "<b>חלזון, נחש.</b> היינו חלזון היינו נחש, וקורהו נחש שעשוי מנומר כנחש. והוא בשר נוסף הנמשך וחופה קצת מן השחור שבעין, וקורין לו בערבי טפרא, כמו שקורין לצפורן טפרא, לפי שהוא חופה את העין כדרך שהצפורן חופה בשר האצבע:",
+                "<b>ועינב.</b> שיש בעינו כגרגיר של ענב:",
+                "<b>לבן הפוסק בסירא.</b> סירא היינו שורה שבעין סביב השחור שמשם מראית העין באה. ואם חוט לבן יוצא מן הלבן שבעין ופוסק אותה שורה ונכנס בשחור הוי מום:",
+                "<b>שחור ונכנס בלבן.</b> אם חוט אחד שחור יוצא מן השחור שבעין ופוסק בסירא ונכנס בלבן:",
+                "<b>אינו מום שאין מומין בלבן.</b> דלאו עין הוא אלא שומן העין:"
+            ],
+            [
+                "<b>חורוד.</b> כמין טיפין לבנות בעין. תרגום לבן, חיור:",
+                "<b>והמים.</b> היורדים אל העין ומונעים הראות:",
+                "<b>הקבועים.</b> אתרווייהו קאי, אחורוד והמים:",
+                "<b>בודקין אותו שלשה פעמים בתוך שמונים יום.</b> בכל כ״ז יום שהוא שליש הזמן של שמונים יום בקירוב בודקים אותו אם הלך החורוד. ואם הלך, אע״פ שחזר, מונין לו שמונים יום מיום שחזר. ואין החורוד קבוע עד שיעמוד שמונים יום. ואי לא בדקוהו בתוך שמונים יום, אע״פ שנמצא החורוד שם ביום שמונים לא הוי מום, דשמא בינתיים הלך וחזר. והלכה כר׳ חנניה בן אנטיגנוס:",
+                "<b>אלו הן המים הקבועים.</b> כלומר במאי ידעינן אי קבועים או עוברים:",
+                "<b>אכל לח ויבש של גשמים.</b> אם האכילוהו לרפואה תבן וחציר שקורין פיינ״ו בלע״ז:",
+                "<b>לח.</b> הגדל באדר וחצי ניסן:",
+                "<b>ויבש.</b> הגדל באלול וחצי תשרי:",
+                "<b>של גשמים.</b> היינו שגדל בשדה בית הבעל. ומתניתין חסורי מחסרא והכי קתני, אכל לח ויבש של גשמים הרי זה מום, של בית השלחין אינו מום. ודגשמים נמי, אכל יבש ואח״כ אכל לח אינו מום, עד שיאכל יבש אחר הלח:",
+                "<b>של בית השלחין.</b> ארץ הצריכה להשקות לא הוי רפואה, ולא בדקינן ביה:",
+                "<b>אכל יבש ואחר כך לח.</b> לרפואה, אין זו רפואתו ואע״פ שלא נתרפא בכך אינו מום:",
+                "<b>עד שיאכל יבש אחר הלח.</b> זו היא דרך רפואתו, תבן וחציר הגדל באדר וחצי ניסן מאכילין אותו באדר וחצי ניסן, ותבן וחציר הגדל באלול וחצי תשרי מאכילין אותו באלול וחצי תשרי. דלא שחטינן ליה עד שיעברו עליו כל ימי הקיץ ויבדוק בשניהם, ואם לא נתרפא הוי מום. וצריך שיאכל מהם לא פחות מכגרוגרת בכל סעודה וסעודה כל שלשה חדשים בתחלת הסעודה ולאחר ששתה, ולא יהיה כפות בשעה שאוכל העשבים הללו לרפואה, ולא יהיה יחידי אלא עם חבריו, בשדה ולא בתוך העיר. ואם שלמו כל התנאים הללו ולא נתרפא הוי מום ושוחטין עליו:"
+            ],
+            [
+                "<b>חוטמו שניקב וכו׳</b> והוא שניקבו מחיצות החיצונות של חוטם, שהנקב נראה מבחוץ. אבל אינו נראה אלא מבפנים כגון שניקבה מחיצה החולקת את החוטם, אינו מום, שסתר הוא, ואנן ילפינן מכלל ופרט וכלל דמומין שבגלוי בעינן:",
+                "<b>שנפגם.</b> ויש בו חסרון:",
+                "<b>שנסדק.</b> ואין בו חסרון. ושיעור פגימה, כדי שתחגור בה צפורן:",
+                "<b>שפתו.</b> שורה חיצונה של שפה. כלומר חודה החיצון:",
+                "<b>חיטיו החיצונות.</b> השינים שבאמצע הפה:",
+                "<b>שנפגמו.</b> נחסרו:",
+                "<b>נגממו.</b> נימוקו, ולא נשאר מהם אלא רושם מועט, ואינן בולטות כמו שרגילים להיות:",
+                "<b>והפנימיות.</b> שינים הגדולות שקורין משילא״ש, שנעקרו לגמרי. אבל נפגמו ונגממו לא הוי מום:",
+                "<b>אין בודקין מן המתאימות ולפנים.</b> שינים הגדולות שאחת נראית כשתים ועשויות כתאומות, משם ולפנים אינו נחשב מום מפני שהוא סתר. והן עצמן שנעקרו לא הוי מום. ואין הלכה כר׳ חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>הזובן.</b> הנרתק שהגיד של בהמה חבוי בו. כשנפגם הוי מום דלא הדר בריא, אבל ניטל לא הוי מום, דחוזר לאיתנו:",
+                "<b>עריה של נקבה.</b> בית הערוה הבולט לחוץ ונראה על שאר שטח הגוף:",
+                "<b>במוקדשים.</b> בשאר קדשים שיש בהן נקבה, כגון שלמים, דאילו בבכור ליכא נקבה:",
+                "<b>אבל לא מן הפרק.</b> דנפגם בין הפרקים מעלה ארוכה, כשלא נחתך כל הזנב:",
+                "<b>או שהיה ראש הזנב מפציל עצם.</b> הזנב התלוי למטה נקלף העור ובשר ונשאר העצם מגולה, שוב אין מעלה ארוכה, הואיל ובראש הזנב הוא:",
+                "<b>מפציל.</b> כמו אשר פצל [בראשית ל׳]. פירוש אחר, שנחלק הזנב בקצהו לשתי זנבות ובכל אחת משתיהן עצם:",
+                "<b>ובין חוליא לחוליא מלוא אצבע.</b> שחוליות של זנב רחוקות זו מזו מלוא אצבע דהיינו רוחב גודל:"
+            ],
+            [
+                "<b>אין לו ביצים או אין לו אלא ביצה אחת.</b> מתניתין חסורי מחסרא והכי קתני, אין לו שתי ביצים בשתי כיסין אלא בכיס אחד, אי נמי שני כיסין וביצה אחת, הרי זה מום:",
+                "<b>ר׳ ישמעאל אומר אם יש לו שני כיסים.</b> אסיפא פליג, דקאמר תנא קמא אם אין לו אלא ביצה אחת ושני כיסין הוי מום, לא היא, דכל שיש לו שני כיסין בידוע שיש לו שתי ביצים. אבל ארישא מודה דכי אין לו אלא כיס אחד כמי שאין לו אלא ביצה אחת דמי:",
+                "<b>רבי עקיבא אומר.</b> בידוע לא אמרינן, אלא מושיבו על עכוזו גרסינן. ודוגמתו בפרק כיצד מעברין (עירובין דף נ״ד). עכוזו תנן או אכוזו תנן. על עכוזו, על עגבתו אחת מושיבין את הבכור שאין לו אלא ביצה אחת בשני כיסין:",
+                "<b>וממעך.</b> וממשמש בכיס ובכסלים:",
+                "<b>אם יש שם ביצה אחת סופה לצאת.</b> ואם אינה יוצאה הוה מום:",
+                "<b>והתיר רבי עקיבא.</b> דהוי מום, הואיל ולא מצאה במקומה כשמיעך ומשמש. וכן הלכה:  "
+            ],
+            [
+                "<b>בעל חמש רגלים או שלש.</b> הא דחשבינן ליה בעל מום ולא טריפה, הני מילי כשיתר או חסר בידיו דהיינו אותם של צד הראש, אבל חסר רגל או יתר רגל מרגליו האחרונים, הויא טרפה ואסורה באכילה:",
+                "<b>קלוטות.</b> עגולות. ואפילו הן סדוקות הוי מום, דפרסות בהמה טהורה אינן עגולות:",
+                "<b>שחול.</b> שנשמטה ירכו. תרגום משיתיהו, שחלתיה:",
+                "<b>כסול.</b> דרך הבהמה שהירך מחוברת לאליה סמוך לכסלים, ולא למעלה מן הכסלים, וזו הירך על גבי הכסל:"
+            ],
+            [
+                "<b>אף על פי שאינו ניכר.</b> כשהוא עומד שאין השבר נראה, אבל ניכר כשהוא מהלך שהוא צולע. דאי אינו ניכר כלל לא הוי מום:",
+                "<b>מומין אלו.</b> נשבר עצם ידו ועצם רגלו שהוזכרו למעלה:",
+                "<b>אילא.</b> שם חכם:",
+                "<b>עגול כשל אדם.</b> דלאו היינו אורחא שיהא גלגל עין הבהמה עגול כשל אדם:",
+                "<b>רוב המדבר.</b> היינו אותו קצת הלשון שאינו מודבק למלקוחיו:",
+                "<b>ובית דין של אחריהן אמרו הרי אלו מומין.</b> וכן הלכה:"
+            ],
+            [
+                "<b>מעשה שהלחי התחתון.</b> משום דתנן לעיל דבפיו דומה לחזיר פליגי רבנן עליה דאילא, קמשמע לן השתא דלא פליגי רבנן עליה אלא בשפתו העליונה עודפת על התחתונה, אבל שפתו התחתונה עודפת על העליונה מודים רבנן דהוי מום. ומעשה נמי שהלחי התחתון עודף על העליון ואמרו חכמים הרי זה מום. והני מילי כשעצם הלחי התחתון עודף על העליון, אז הוי מום אפילו בבהמה. אבל אין בה עצם אלא ששפתו התחתונה ארוכה ומקבלה את העליונה, הוי מום באדם אבל לא בבהמה:",
+                "<b>אזן הגדי שהיתה כפולה.</b> שיש לו שתי אזנים מצד אחד אוזן בתוך אוזן:",
+                "<b>בזמן שהיא עצם אחד.</b> שאין לה אלא תנוך אחד, שנכפל תנוך העליון לתוכו ונתחבר למטה, הוי מום:",
+                "<b>ואם אינה עצם אחד.</b> שהתנוכים מובדלים למעלה:",
+                "<b>אינו מום.</b> וטעמא לא איתפרש. ומ״מ לא דמי לבעל חמש רגלים, דאוזן בתוך אוזן אינו נראה כל כך:",
+                "<b>שהיא דומה לשל חזיר.</b> עגולה כזנב החזיר, ואע״פ שאינה דקה כמותה:",
+                "<b>שלש חוליות.</b> דוקא בזנב של טלה הוא דבעינן שלש חוליות. אבל זנב של גדי, חוליא אחת בלבד מום, שתים אינו מום. וכן הלכה:"
+            ],
+            [
+                "<b>יבלת פורו״ש בלע״ז.</b> ואפילו היא בלובן שבעין, ויש בה שער, הרי זה מום:",
+                "<b>ושנפגם עצם ידו.</b> שניכר המום. ולעיל איירי בשנשבר:",
+                "<b>ושנפסק עצמו שבפיו.</b> שהשינים קבועות בו. ולמעלה מן החוטין קא מיירי. דאי חוטין גופייהו, דהיינו השינים עצמן שבאמצע הפה, הא תנן לעיל דאפילו נפגמו או נגממו הוי מום:",
+                "<b>עינו אחת גדולה.</b> כשל עגל:",
+                "<b>ואחת קטנה.</b> כשל אווז:",
+                "<b>במראה.</b> שנראה לכל שזו גדולה מזו:",
+                "<b>אבל לא במדה.</b> שאם אינו ניכר אלא במדה, אינו מום:",
+                "<b>ולא הודו לו חכמים.</b> לרבי יהודה. והלכה כחכמים:"
+            ],
+            [
+                "<b>לערקוב.</b> לקשר העליון שהוא מקום חבור הירך עם השוק. וכנגדו בגמל ניכר שיש לו כנגד ארכובה עליונה זו עצם בולט לחוץ:",
+                "<b>כל מרבית העגלים כן.</b> כל תרבות עגלים ומנהגן שיהא זנבן מגיע לערקוב [הלכך בציר מהכי הוי מומא], וכשהן גדילות נמתחות עד למטה:",
+                "<b>שבאמצע הירך.</b> הוא הקפיץ העליון שפירשתי דכנגדו בגמל ניכר:",
+                "<b>על אלו מומין שוחטין את הבכור.</b> אע״ג דתנן בריש פירקין על אלו מומין שוחטין את הבכור, הדר תנייה הכא. משום דתנן שלשה הוסיף וכו׳ ואמרו לו לא שמענו את אלו, הדר וכללינהו לומר שאף על אלו מומין שוחטים:"
+            ],
+            [
+                "<b>לא במקדש.</b> לפי שאינן ראויין, שאין מקריבין במקדש אלא מן המובחר:",
+                "<b>ולא במדינה.</b> שאינן מומין קבועים להפקיע קדושתן. אלא מניחין אותו עד שיפול בהן מום אחר קבוע ויהיו נשחטים עליו:",
+                "<b>גרב.</b> מין שחין לח מבחוץ ומבפנים. וגרב האמור בתורה דהוי מום, הוא שחין יבש:",
+                "<b>יבלת.</b> בלובן העין, ואין בה שער. ולעיל דחשיב לה במומין ששוחטין עליו, מיירי דיש בה שער:",
+                "<b>ובעל חזזית.</b> תרי גווני חזזית הוו. חזזית המצרית היא ילפת הכתובה בתורה שהוא לח מבחוץ ויבש מבפנים, והוי מומא דלא הדר בריא, דאמר מר למה נקרא שמה ילפת שמלפפת והולכת עד יום המיתה. וחזזית השנויה כאן היא מין שחין שיש לה רפואה:",
+                "<b>ומזוהם.</b> שיוצא ממנו ריח רע:",
+                "<b>ושנעבדה בו עבירה.</b> שרבע את האשה או שהמית את האדם ע״פ עד אחד, שאין לו אלא עד אחד לא ברביעה ולא בנגיחה:",
+                "<b>או על פי עצמו.</b> שאין שם עד, אלא הבעלים אמרו ראינוהו שנרבע או שהמית. ואינו נסקל על פיהם. ואי הוו שנים עדים כשרים מעידים בדבר הוי השור בסקילה, ואפילו בהנאה מיתסר:",
+                "<b>וטומטום ואנדרוגינוס.</b> דספק זכר הם וקדשי, ספק נקבה ולא קדשי:",
+                "<b>אין לך מום גדול מזה.</b> אאנדרוגינוס קאי. [דמקום] נקבות הוי כמום, והוי כבכור בעל מום, ונשחט במדינה ואסור בגיזה ועבודה:",
+                "<b>וחכמים אומרים אינו בכור.</b> דבריה בפ״ע הוא. ונגזז ונעבד. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>מומין אלו.</b> הפוסלין בבכור, פוסלים בכהן לעבודה, בין קבועים בין עוברים כל זמן שהן עליו:",
+                "<b>הכילון.</b> שראשו חד מלמעלה ורחב למטה. ודומה לכסוי של חבית שקרוי אכלה, לפיכך נקרא כילון:",
+                "<b>והלפתן.</b> שראשו דומה ללפת, שרחבה מלמעלה והולכת וכלה מלמטה:",
+                "<b>מקבן.</b> שדומה ראשו למקבת, שבולט הפדחת לחוץ וכן ערפו מאחוריו, ולצדעיו שוה ראשו, ודומה לפטיש דהיינו מקבת שיוצא מלפניו ומאחריו:",
+                "<b>וראשו שקוט.</b> גרסינן. יש מפרשים שראשו בולט הרבה ויוצא לחוץ כלפי פניו. ויש מפרשים שאינו בולט כלל לפניו, כענין שקיפס מאחוריו שאין ראשו בולט מאחוריו כלל, והוא מחוסר, שדומה כמי שנחתך ממנו חתיכה מאחוריו. ולשון שקיפס, שקול פיסא [סנהדרין ס״ד ע״ב], שניטלה ממנו חתיכה. ובתוספתא מונה ג״כ צואר שקוע, שראשו מוטל בין כתפיו ודומה כמי שאין לו צואר:",
+                "<b>ובעלי החטוטרת ר׳ יהודה מכשיר.</b> כשיש עצם בחטוטרת כולי עלמא לא פליגי דהוה מום. כי פליגי, בשאין בה עצם. ר׳ יהודה סבר חתיכת בשר בעלמא היא, ורבנן סברי, אמר קרא (ויקרא כ״א) כל איש אשר בו מום מזרע אהרן, השוה בזרעו של אהרן יעבוד, ושאינו שוה בזרעו של אהרן לא יעבוד. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואם יש לו הרי זה כשר.</b> והוא שתהיה שיטת השער המקפת מאזן לאזן מאחוריו, ולא לפניו. דטפי הוי נוי כשיש לו לאחוריו ולא לפניו יותר מכשיש לו סביב כל הראש ובאמצע קרח. וכל שכן דיש לו לפניו ולא לאחוריו דפסול:",
+                "<b>גבינים.</b> גבות העין:",
+                "<b>שגביניו שוכבים.</b> ששערות גביניו ארוכים ומוטלים על עיניו:",
+                "<b>מי שיש לו שני גבים ושתי שדראות.</b> לא שיש לו שני גבים ממש, דההוא לא חיי. אלא כגון ששדרתו עקומה ומיחזי כגבין ושדראות הרבה. וכולי עלמא מודו דכל הני מומי דחשיבי הני תנאי הוי מום, ומשמעות דורשים בלבד איכא בינייהו, דכל חד סבר שהמום שהוא מונה הוא גבן האמור בתורה:"
+            ],
+            [
+                "<b>הכוחל שתי עיניו כאחת.</b> שחוטמו שבין עיניו שקוע ואינו בולט כלל, עד שכשהוא בא להעביר מכחול בעיניו יכול למשוך המכחול בין עין לעין ואין החוטם מעכבו:",
+                "<b>שתי עיניו למעלה.</b> בגובה המצח שלא כשאר בני אדם:",
+                "<b>ושתי עיניו למטה.</b> מן המקום שנהוגים להיות:",
+                "<b>עינו אחת למעלה.</b> מן המקום הנהוג:",
+                "<b>ועינו אחת למטה.</b> מן המקום הנהוג:",
+                "<b>רואה את החדר ואת העליה כאחת.</b> שעיניו עומדות במקומן הראוי אבל עינו אחת רואה למעלה ועינו אחת למטה, חדר למטה ועליה למעלה. וכל מי שהוא מעוות הראות עושה כן, שמדבר עם חבירו ונראה כאילו מביט בפני אדם אחר:",
+                "<b>סכי שמש.</b> כשרוצה להביט אל השמש מעמץ עיניו וסוגר עפעפיו:",
+                "<b>זגדוס.</b> זוג שנים. דוס בלשון רומי שנים. כלומר, הזוג של עינים או של גביני העין שדרכם להיות שוין חלוק לשני ענינים. כגון עינו אחת שחורה ואחת כעין התכלת. באחת מגבות עיניו שער מרובה ובאחת מעט. וכן בכל שאר זוגות של אברים כל זוגא דלא שוו להדדי, זגדוס קרי ליה:",
+                "<b>צירן.</b> שעיניו זולגות, דולפות ויורדות תמיד דמעה:",
+                "<b>שנשרו ריסי עיניו.</b> שנפל שער שבעפעפיו. ",
+                "<b>מפני מראית העין.</b> אבל מום גמור לא הוי. והני מילי כשנשאר בעפעפים רושם שער, אבל אם לא נשאר רושם לשער כל עיקר, הרי זה מום גמור. וכן אי נפישי שערי בריסי העין, הוי מום גמור. ושלשה דינים חלוקים יש במומי אדם. המומין השוין באדם ובבהמה, כהן שעבר ועבד בהן לוקה ועבודתו מחוללת. והמומין היתירים באדם ואינן בבהמה, לוקה אם עבד ואין עבודתו מחוללת. והמומין שהן מפני מראית העין, אם עבר ועבד אינו לוקה, ואין צריך לומר שאין עבודתו מחוללת:"
+            ],
+            [
+                "<b>גופו גדול מאיבריו.</b> שיעור גופו גדול מן הראוי לפי שיעור שאר אבריו כגון ידיו ורגליו ושוקיו:",
+                "<b>חוטמו גדול.</b> שיעור החוטם כשיעור אצבע קטנה של ידו. ואם היה ארוך מכן או קצר מכן, הרי זה מום:",
+                "<b>דומות לספוג.</b> שכווצות וסתומות:"
+            ],
+            [
+                "<b>דדיו שוכבים.</b> גדולים עד שנראים שוכבים כדדי אשה:",
+                "<b>נכפה.</b> נופל מחמת חולי:",
+                "<b>אפילו אחת לימים.</b> שאינו נופל תדיר אלא פעם אחת לזמן מרובה:",
+                "<b>רוח קצרית.</b> שרוחו קצרה מחמת [מרה] השחורה הגוברת עליו לפרקים ונשאר בלא הרגש:",
+                "<b>המאושכן.</b> שכיס של ביצים שלו ארוך עד שמגיע לארכובה. בין שהוא נפוח מחמת רוח או מחמת ליחה:",
+                "<b>ובעל גבר.</b> בעל אבר. שנתארך הגיד שלו ונעשה גדול עד שמגיע לארכבותיו:",
+                "<b>שנמרחו אשכיו.</b> שנימוחו ביציו:",
+                "<b>שרוח באשכיו.</b> וע״י כן ביציו נפוחים:",
+                "<b>שמראיו חשוכין.</b> שהוא שחור. ואע״פ שאינו שחור ככושי. ולשון מרוח אשך, מראה חושך. ולאו בביצים משתעי קרא. ובעיקר הדין לא פליגי, שכל אחד מהם מודה במום שמונה חבירו דהוי מום. ולא נחלקו אלא בפירושו של מקרא, ומשמעות דורשין איכא בינייהו:"
+            ],
+            [
+                "<b>המקיש בקרסוליו.</b> שארכבותיו עקומות לחוץ וקרסוליו לפנים ונוקשים זה בזה כשהוא מהלך. ומקיש בארכבותיו הוי איפכא, שרגליו עקומים כלפי חוץ ומרוחקים זו מזו עד שארכבותיו למעלה [העקומות] כלפי פנים נוקשות זו בזו:",
+                "<b>בעל הפיקין והעיקל.</b> וקא פריש עיקל ברישא:",
+                "<b>כל שהוא מקיף פרסותיו.</b> כשיושב ומקרב פרסות רגליו זו לזו:",
+                "<b>ואין ארכובותיו נוגעות זו לזו.</b> שעקומות כלפי חוץ. ובעל הפיקין הוא שפיקה יוצא מגודלו, חתיכת בשר עגולה כפיקה יוצאה מגודל של ידו או מגודל של רגלו:",
+                "<b>עקבו יוצא מאחוריו.</b> כגון ששוקו עומד באמצע רגלו, שחצי הרגל לפנים וחצי רגל לאחור:",
+                "<b>רחבות כשל אווז.</b> שקלושות הן כשל אווז ואין ארכן יותר על רחבן:",
+                "<b>קלוטות.</b> מדובקות זו בזו:",
+                "<b>עד הפרק.</b> האמצעי של אצבעות:",
+                "<b>למטה מן הפרק.</b> דהיינו לצד הצפורן שמחוברים כולן:",
+                "<b>וחתכה.</b> שיהיו מחולקים, כשר:",
+                "<b>היתה בו יתירה.</b> אצבע יתירה:",
+                "<b>אם יש בה עצם פסול.</b> דהואיל וחתכה הרי הוא מחוסר אבר שנמצא בו:",
+                "<b>שש ושש עשרים וארבע.</b> כלומר אפילו היו אצבעות ידיו ואצבעות רגליו שוין, שבכל יד ובכל רגל יש שש ושש, אפילו הכי חכמים פוסלים. וכל שכן אם היה בידו אחת חמש ובידו אחת שש, דהוי מום טפי. והלכה כחכמים:",
+                "<b>השולט בשתי ידיו רבי פוסל.</b> דסבר כחישותא אתילידא ביה בימין:",
+                "<b>וחכמים מכשירין.</b> סברי בריאותא היא דאתילידא ליה בשמאל. והלכה כחכמים:",
+                "<b>הכושי.</b> שחור:",
+                "<b>הגיחור.</b> אדום כארגמן:",
+                "<b>הלבקן.</b> לבן ביותר:",
+                "<b>והקפח.</b> ארוך ודק, שאינו עב לפי ארכו. והוא מכוער ומגונה:",
+                "<b>והשכור.</b> ולא מיין, הוא דחשיב כבעל מום מן המומים היתירים באדם, שאם עבד לוקה ואין עבודתו מחוללת. אבל השכור מיין ושכר, אם עבד חילל. דבפרשת שתויי יין כתיב (ויקרא י׳) ולהבדיל בין הקודש ובין החול. ושכור דמתניתין אינו אלא ששתה חלב הרבה, או רוב דבש, או אכל דבילה קעילית, ונתבלבלה דעתו. שאלו חשובים כבעלי מומים ואין מחללים עבודה:",
+                "<b>ובעלי נגעים טהורים.</b> כגון בוהק וכולו הפך לבן. דאי מנגעים טמאים לא צריך למימר, דאפילו אכניסת עזרה חייב כרת:",
+                "<b>דלדולין.</b> כמין חתיכות בשר יוצאות תלויות בהן. והלכה כר״א בן יעקב:"
+            ],
+            [
+                "<b>אותו ואת בנו.</b> אב ובנו כהן עובדים עבודה ביום אחד ובזמן אחד. ואין אותו ואת בנו בבהמה קרבין ביום אחד:",
+                "<b>וטריפה.</b> שנולד בה אחד מסימני טריפות המנויין בפרק אלו טריפות, אינה קריבה על גבי המזבח:",
+                "<b>ויוצא דופן.</b> שקרעו את אמו והוציאוהו חי. בבהמה, פסולה להקרבה, דכי יולד כתיב, פרט ליוצא דופן. ובכהן המקריב לא מפסיל בהכי:",
+                "<b>הנושא נשים בעבירה.</b> כהן שנשא גרושה וחללה זונה, נודר ועובד. אע״פ שעדיין לא גירש מותר לעבוד אחר שנדר שלא יהנה הוא ממנה והיא ממנו עד שיגרש. והוא שידור על דעת רבים שאין לו התרה אלא לדבר מצוה. וליכא למיחש שמא ילך אצל חכם ויאמר דלצורך דבר מצוה הוא שואל שיתירו לו את נדרו, דכיון דקיימא לן שהבא להתיר נדרו צריך לפרש על מה נדר, ודאי כי שמע חכם דמשום שהיא גרושה או זונה דאסורה לו נדר לא שרי ליה נדרו:",
+                "<b>עד שיקבל עליו שלא יהא מיטמא למתים.</b> הכא סגי ליה בקבלה, ולא מדרינן ליה כמו גבי נושא נשים בעבירה. משום דהתם יצרו תוקפו, הכא גבי טומאה אין יצרו תוקפו, הלכך בקבלה גרידא סגי ליה:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בכור לנחלה.</b> ליטול פי שנים:",
+                "<b>ואינו בכור לכהן.</b> לתת לכהן פדיונו חמשת סלעים:",
+                "<b>הבא אחר הנפלים.</b> כגון שהיו תאומים, אחד מהם נפל שלא כלו לו חדשיו ואחד כלו לו חדשיו, והנפל שלא כלו לו חדשיו יצא ראשו חי והחזירו, וקדמו אחיו ויצא. זה האחרון בכור לנחלה, דראשון לא הפסידו, ואע״ג דיציאת הראשון חשיבא לידה מעליא. וטעמא, משום דכתיב ראשית אונו, מי שלב אביו דוה עליו אם מת, יצא נפל שהוציא ראשו ראשון דלאו בר קיימא [הוא] דאין לבו דוה עליו. אבל לענין פטר רחם פטור האי ולד [אחרון], דבפטר רחם תלה רחמנא, והרי הראשון פטר את הרחם:",
+                "<b>ובן תשעה מת שיצא ראשו.</b> והחזירו, ויצא אחיו, הוי בכור לנחלה. דהא ראשון לא חשיב, דאין לבו דוה עליו, ולענין כהן לאו פטר רחם הוא. אבל יצא ראש בן תשעה חי ואח״כ החזירו ומת, בכור לנחלה נמי לא הוי זה הבא אחריו:",
+                "<b>וכן המפלת בהמה כו׳</b> למפטר מנחלה לא חשיבי דאין הלב דוה עליהם, אבל פטר רחם מיהא הוי:",
+                "<b>וחכמים אומרים עד שיהא בו מצורת אדם.</b> לא חשיב פטר רחם, והבא אחריו הוי בכור לכהן. והלכה כחכמים:",
+                "<b>סנדל.</b> חתיכת בשר עשויה כדמות סנדל, ואין לה צורת אברים, ורגילה לבוא עם ולד. ולשון סנדל יש מפרשים שנאוי ודל:",
+                "<b>או שליא.</b> דאין שליא בלא ולד אלא שנימוח, ומיהו פטר רחם הוי:",
+                "<b>ושפיר מרוקם.</b> חתיכה של בשר שמרוקם בה צורת העובר. ועל שם שעשויה כשפופרת של ביצה קרויה שפיר:",
+                "<b>והיוצא מחותך.</b> שנחתך אבר אבר ובדרך זה יצא כולו. אבל ראש מחותך, לא פטר אם קדם אחיו ויצא קודם יציאת רוב אברי המחותך, והוי נמי בכור לכהן:",
+                "<b>שכבר ילדה.</b> דלענין נחלה דאב כתיב ראשית אונו, ולענין כהן תלא רחמנא בפטר רחם:",
+                "<b>עודה שפחה.</b> אפילו עודה שפחה בלידה ראשונה ונשתחררה עכשיו. או נכרית ונתגיירה ומשבאת ליד ישראל ילדה, נמי הוי בכור לנחלה, שהרי לא היו לזה בנים:",
+                "<b>רבי יוסי הגלילי אומר בכור לנחלה ולכהן.</b> דבנים הנולדים בנכריותה לא פטרי. ואין הלכה כרבי יוסי הגלילי:",
+                "<b>נתגיירה מעוברת.</b> ובעלה עמה וילדה. הרי אותו ולד בכור לכהן, דפטר רחם הוא בישראל. ולא לנחלה, דכיון דהורתו שלא בקדושה לאו בר נחלה הוא, דזרע עובד כוכבים רחמנא אפקריה, דכתיב (יחזקאל כ״ג:כ׳) וזרמת סוסים זרמתם:",
+                "<b>ילדה היא וכהנת.</b> בת ישראל מבכרת שילדה עם כהנת מבכרת ואין ידוע אי זה ולד של ישראל:",
+                "<b>או היא ולויה.</b> דלויה נמי בנה פטור מחמש סלעים. כדאמרן בפרק קמא:",
+                "<b>או היא ואשה שכבר ילדה.</b> ואין ידוע איזה בנה:",
+                "<b>בכור לכהן.</b> ובעלה של מבכרת חייב חמש סלעים לכהן, דהא בן זכר יש לו כל היכא דאיתיה:",
+                "<b>ולא לנחלה.</b> דהא לא ידע בריה דמאן הוא:",
+                "<b>וכן מי שלא שהתה כו׳</b> הוא בכור לכהן, והוא יפדה את עצמו. ולא לנחלה, דהא לא ידע מאן ירית. ואפילו כפשוט לא ירית, דהאי מדחי ליה לגבי האי והאי מדחי ליה לגבי האי. ומתניתין דקתני ולא לנחלה, על הבא אחריו קאמר, שהבא אחריו אינו בכור לנחלה, דשמא זה הספק בן האחרון הוא:",
+                "<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, תולעים. שהשפיר עשוי כולו חתיכות קטנות דקות דומות לתולעים:",
+                "<b>דגים וחגבים.</b> לאו ולד נינהו, דלא נאמרה בהן יצירה כאדם:",
+                "<b>יום ארבעים.</b> משנתעברה, מיא בעלמא נינהו, ואין כאן ולד עד למחרת יום ארבעים. דארבעים יום הוי יצירת הולד:  "
+            ],
+            [
+                "<b>יוצא דופן והבא אחריו.</b> דרך רחם. כגון שקרעו אשה שתאומים בבטנה, ולאחר שהוציאו הראשון דרך דופן יצא השני דרך רחם. אבל להוציא ולד מן האשה דרך דופן ושתתרפא האשה ותחזור ותתעבר ותלד, כתב רמב״ם דאי אפשר:",
+                "<b>שניהם אינן בכור.</b> ראשון לא הוי בכור לנחלה, וילדו לו בעינן. ושני נמי לא, ראשית אונו בעינן. ובכור לכהן ראשון לא הוי, דפטר רחם בעינן. ושני נמי לא הוי בכור לכהן, דבכור לרחם ואינו בכור לולדות כגון זה שהיה ולד קודם. לכן, אינו בכור:",
+                "<b>רבי שמעון אומר הראשון לנחלה.</b> סבר וילדו אף יוצא דופן במשמע:",
+                "<b>והשני לחמש סלעים.</b> סבר, בכור לרחם אע״פ שאינו בכור לולדות הוי בכור. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>וילדה שני זכרים נותן חמש סלעים.</b> דאחד מהן בכור:",
+                "<b>האב פטור.</b> דמצי למימר הבכור מת. וכשמת הבן קודם שלשים אינו חייב בפדיון, ועכשיו שהדבר ספק שמא הבכור מת ופטור, שמא זה שנשאר הוא הבכור וחייב, הוי הכהן מוציא מחבירו, והמוציא מחבירו עליו הראיה. והוא הדין שהבן הנשאר פטור מלפדות את עצמו כשיהיה גדול:",
+                "<b>מת האב.</b> לאחר שלשים:",
+                "<b>ואם לאו פטורים.</b> דסבר ר׳ מאיר האחין שחלקו בנכסי אביהן דין לקוחות יש להן, לפי שאין ברירה לכל אחד על ירושתו, אלא הרי הן כאילו קנו זה מזה כל אחד חלקו ואלו החמש סלעים היה חוב על אביהן כמלוה על פה, ומלוה על פה אינה גובה מן הלקוחות, הלכך אם חלקו עד שלא נתנו פטורים:",
+                "<b>רבי יהודה אומר נתחייבו הנכסים.</b> קסבר האחים שחלקו יורשים הן, דיש ברירה לומר כל אחד זכה בחלקו, ומלוה על פה גובה מן היורשים. והלכה כר׳ יהודה:",
+                "<b>זכר ונקבה אין כאן לכהן כלום.</b> דאמר ליה הנקבה יצאה ראשונה, והמוציא מחבירו עליו הראיה:"
+            ],
+            [
+                "<b>שתי נשים.</b> של איש אחד, וילדו שני זכרים במחבוא, שנתערבו:",
+                "<b>אם לכהן אחד נתן.</b> פדיון שניהם, יחזיר לו הכהן חמש סלעים, הואיל ומת בתוך שלשים ואיגלאי מלתא דנפל הוא ושלא כדין שקל:",
+                "<b>אין יכול להוציא מידם.</b> דכל חד וחד מדחי ליה ואומר הריני מחזיק בם בשביל פדיון החי:",
+                "<b>או שני זכרים ונקבה.</b> ילדו הנשים שלו במחבוא:",
+                "<b>נותן חמש סלעים לכהן.</b> דממה נפשך חד הוי בכור, אם האחת ילדה שני זכרים האחד בכור, ואם האחת ילדה זכר ונקבה, נמצא שחברתה ילדה זכר לבדו והוא בכור, ואותו שעם הנקבה פטור שמא נקבה יצאה ראשון:",
+                "<b>אין לכהן כלום.</b> דאיכא למימר הנקבות יצאו תחלה ואין כאן בכור:",
+                "<b>האב פטור.</b> דמצי למימר בן המבכרת מת:",
+                "<b>נתנו עד שלא חלקו כו׳</b> כדפרישנא לעיל. והלכה כר׳ יהודה:",
+                "<b>זכר ונקבה.</b> יש לומר אותה שלא בכרה ילדה הנקבה ואין כאן בכור:"
+            ],
+            [
+                "<b>מת אחד.</b> מן הולדות:",
+                "<b>יחזיר להם חמש סלעים.</b> ויחלוקו שני האבות. והני מילי כשכתב אחד מהן הרשאה לחברו, אבל אם לא כתב אחד מהן הרשאה לחברו, כי אזיל חד מינייהו לגבי כהן דחי ליה לומר בנך החי, וכי אזיל אידך דחי ליה לומר בנך החי:",
+                "<b>זכר ונקבה האבות פטורים.</b> דכל חד וחד אמר ליה לכהן הנקבה שלי היא:",
+                "<b>והבן חייב לפדות את עצמו.</b> דמכל מקום בכור הוא:",
+                "<b>שתי נקבות וזכר.</b> יש לומר האחת ילדה נקבה והאחרת זכר ונקבה והנקבה יצאה תחלה, הלכך אין כאן לכהן כלום. וכן שני זכרים ושני נקבות:"
+            ],
+            [
+                "<b>אחת בכרה ואחת שלא בכרה וכו׳</b> אין כאן לכהן כלום. דיש לומר המבכרת ילדה הנקבה: ",
+                "<b>מת הבן בתוך שלשים יום.</b> אבכורות ודאין דעלמא קאי:",
+                "<b>יחזיר.</b> דנפל הוה. ולא מיחייב בפדיון עד לאחר שלשים יום:",
+                "<b>מת ביום שלשים כיום שלפניו.</b> ואע״פ שנתן לו יחזיר. דגמרינן חודש חודש ממדבר, כתיב הכא (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, וכתיב במדבר (שם ג׳) פקוד כל בכור זכר מבן חודש ומעלה, דמשמע לאחר שלשים:",
+                "<b>רבי עקיבא אומר אם נתן לא יטול.</b> מספקא ליה לר״ע מדאיצטריך למכתב ומעלה גבי ערכין, ולא גמרינן ממדבר, הוו להו שני כתובים הבאים כאחד ואין מלמדים, הלכך אם נתן לא יטול. ואם לא נתן לא יתן, דהמוציא מחבירו עליו הראיה. והלכה כחכמים:",
+                "<b>בחזקת שלא נפדה.</b> דלא עביד איניש דפריק תוך שלשים:",
+                "<b>לאחר שלשים בחזקת שנפדה.</b> דכהן [הוי מוציא מחבירו והורע כחו]:",
+                "<b>הוא קודם לבנו.</b> הכל מודים כל היכא דלית ליה אלא חמש סלעים הוא קודם את בנו, דמצוה דידיה עדיף. כי פליגי דאיכא חמש סלעים ממשעבדי וחמש בני חורי, ר׳ יהודה סבר מלוה הכתובה בתורה ככתובה בשטר דמיא, וחמש סלעים דידיה דאחייב בהו אבוה אזיל כהן וטריף ממשעבדי, שהרי שעבודו של כהן קדים. והיינו דקאמר שמצותו על אביו, כלומר שמאביו נשתעבדו הנכסים. ובהני חמש בני חורי פריק לבריה מיד, דאי יהיב בני חורי משום פדיון דידיה, תו לא מפריק בנו, דשמא שעבוד הלקוחות קודם ללידת בנו. ורבנן סברי מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, ואי יהיב בני חורי בשביל בנו תו לא מפריק איהו, דכהן לא מצי טריף מלקוחות, הלכך מצוה דידיה עדיף. והלכה כחכמים:"
+            ],
+            [
+                "<b>חמש סלעים של בן.</b> הסלע האמור במשנה הוא השקל האמור בתורה בכל מקום. ופעמים נקרא בתורה כסף, חמשים כסף, מאה כסף. והוא היה בימי משה משקל שלש מאות ועשרים גרגירי שעורה, ובבית שני הוסיפו עליו והעלוהו למשקל שלש מאות ושמונים וארבע שעורה. וכן מונים היום לחמש סלעים של בן. ונמצאו חמש סלעים משקל אלף ותשע מאות ועשרים שעורות בינוניות של כסף מזוקק:",
+                "<b>במנה צורי.</b> היוצא במדינת צור. וכל כסף של תורה כגון חמשת סלעים של בן שלשים של עבד וחמשים של אונס ומפתה ומאה של מוציא שם רע כולם במנה צורי שהוא כסף מזוקק. וכל כסף שהוא מדבריהם כגון הקנסות וכתובת אשה לדברי רמב\"ם כולם כסף מדינה, שאחד משמונה חלקים שבהם כסף ושבעה חלקים נחושת. אבל רבותי הורו שכתובת בתולה יש לה דין כסף של תורה, שכן כתוב כמוהר הבתולות, ומאתן זוזי הן של כסף נקי. ומשקל כל זוז תשעים ושש שעורות:",
+                "<b>וכולן נפדין.</b> הכי קאמר, וכל הנפדים נפדין בכסף ובשוה כסף, חוץ מן השקלים. כל הנפדין כגון בכור אדם והקדשות, נפדין בין בכסף בין בשוה כסף, חוץ מן השקלים, שהבא לשקול מחצית השקל צריך שיתן אותו מכסף נקי מטבע מצוייר ולא שוה כסף. ומעשר שני נמי אין נפדה אלא במטבע של כסף שיש עליו צורה ולא בשוה כסף, דכתיב (דברים י״ד) וצרת הכסף בידך, כסף שיש עליו צורה:"
+            ],
+            [
+                "<b>אין פודין.</b> בכור אדם:",
+                "<b>לא בעבדים.</b> אע״ג דאמרן לעיל בכסף ובשוה כסף, אין פודין לא בעבדים:",
+                "<b>ולא בשטרות.</b> שאם יש לו שטר על חברו בחמש סלעים ונתנו לכהן שיגבה אותו חוב בפדיון בנו, אין בנו פדוי:",
+                "<b>ולא בהקדשות.</b> כלומר, ולא ההקדשות נמי אין פודין אותן לא בעבדים ולא בשטרות ולא בקרקעות:",
+                "<b>כתב לכהן שהוא חייב לו ה׳ סלעים.</b> משום פדיון בנו:",
+                "<b>חייב ליתן לו ובנו אינו פדוי.</b> דבר תורה בנו פדוי לכשיתן. ומה טעם אמרו יתן ובנו אינו פדוי, גזירה שמא יאמרו פודין בשטרות:",
+                "<b>לפיכך.</b> דאמרינן שחייב ליתן לו חמש סלעים אחרים לפדיון בנו:",
+                "<b>אם רצה הכהן להחזירם וליתנם לו במתנה רשאי.</b> אבל תקנה אחרת ליכא. ואע״פ שהכהן רשאי להחזיר וליתן החמש סלעים במתנה לאבי הבכור, אם דעת אבי הבן סומכת בודאי שיחזיר לו הכהן החמש סלעים, אין הבן פדוי, בין החזיר הכהן בין לא החזיר. כך נראה מן הגמרא:",
+                "<b>שנאמר יהיה לך ופדה תפדה.</b> כשיהיה לך הפדיון אז בנו פדוי. והאי קרא לאהרן נאמר:"
+            ],
+            [
+                "<b>ולא בנכסי האם.</b> נכסי מלוג של האם. דכתיב (דברים כ״א:י״ז) כי הוא ראשית אונו לו משפט הבכורה, משמע דאדידיה קאי, כלומר בנכסיו משפט הבכורה ולא בנכסי אשתו:",
+                "<b>ואינו נוטל פי שנים בשבח.</b> אם השביחו הנכסים לאחר מיתת האב קודם שחלקו, אין הבכור נוטל פי שנים בשבח. אלא שמין את הנכסים מה הן שוין בשעת מיתת אביהן והבכור נוטל פי שנים בהן בלבד, שנאמר (שם) בכל אשר ימצא לו, לאב בשעת מיתה:",
+                "<b>בראוי.</b> בנכסים שלא היה אביהן מוחזק בשעת מיתתו אבל ראויין היו ליפול לו בירושה ונפלו להן לאחר זמן, אין הבכור נוטל בהן פי שנים:",
+                "<b>ולא האשה בכתובתה.</b> בשבח שהשביחו. אם אין שוין הנכסים בשעת מיתת בעלה כדי שיעור כתובתה ואח״כ השביחו, אינה נוטלת כתובתה אלא כמה שהיו שוין. ואע״ג דבעלמא בעל חוב גובה השבח, מקולי כתובה שנו כאן. וכן אינה נוטלת בראוי כבמוחזק:",
+                "<b>ולא הבנות.</b> נוטלות מזונות לאחר מיתת אביהן בתנאי כתובה, ובנן נוקבין די יהוויין ליכי מנאי יהוויין יתבן בביתי ומתזנן מנכסאי, לא מן השבח שהשביחו הנכסים ולא מן הראוי לבוא לאחר מיתה. כיון דמזונות הבנות מתנאי כתובה הן ככתובה דמו:",
+                "<b>ולא היבם.</b> הנוטל חלק המת שיבם את אשתו, אינו נוטל חלק אחיו לא מן השבח ולא מן הראוי לבוא. מאי טעמא, דבכור קרייה רחמנא (דברים כ״ה:ו׳) והיה הבכור אשר תלד, כבכור, מה בכור אינו נוטל בשבח ולא בראוי לבוא, אף יבם אינו נוטל לא בשבח ולא בראוי לבוא:",
+                "<b>וכולן אינן נוטלין בשבח.</b> הדר תנא ליה, לאתויי שבחא דממילא, כגון תבואה שהיתה שחת כשמת אביו ועכשיו נעשו שבולים, או תמרים סמדר ונעשו עכשיו תמרים גדולים. דאי מרישא, הוה אמינא כי אין בכור נוטל פי שנים בשבח הני מילי בשבח שטרח בו אחיו כגון זיבול שדות וקשקוש ועידור:",
+                "<b>ולא בראוי כבמוחזק.</b> לאתויי אם היה אבי אביהם חי בשעת מיתת אביהם והיו נכסים ראויים ליפול להם כשימות, אע״ג דודאי עתידים ליפול להם ואפילו יש לו בן אחר יטלו אלו חלק אביהן, וסלקא דעתך אמינא דכמוחזק דמי, קמשמע לן. דאי מרישא, הוה אמינא ראוי דקתני רישא שאין הבכור נוטל בו, כגון שנפלו להן נכסי אחי אביהן שלא היו לו בנים בשעת מיתת אביהן, ואין ראויין אלא מספק דשמא לא יהיה לו זרע:"
+            ],
+            [
+                "<b>הבכורה.</b> אינה חוזרת ביובל דכתיב (דברים כ״א:י״ז) פי שנים, מקיש שני חלקיו זה לזה, מה חלק פשיטותו אינו חוזרת ביובל דירושה היא כדכתיב (שם) והיה ביום הנחילו את בניו, אך חלק בכורתו ירושה:",
+                "<b>והיורש את אשתו.</b> דהאי תנא סבר דאורייתא היא, לשארו הקרוב אליו ממשפחתו וירש אותה (במדבר כ״ז), מכאן שהבעל יורש את אשתו:",
+                "<b>והמיבם את אשת אחיו.</b> ונטל חלק אחיו, ירושה גמורה היא ואינו מחזיר לשאר אחיו ביובל. דבכור קרייה רחמנא, והיה הבכור, והבכורה אינה חוזרת ביובל כדילפינן:",
+                "<b>והמתנה כדברי ר׳ מאיר.</b> דמכר הוא דאמר רחמנא ליהדר ביובל, ירושה ומתנה לא:",
+                "<b>וחכמים אומרים מתנה כמכר.</b> כדכתיב (ויקרא כ״ה:י״ג) בשנת היובל הזאת תשובו איש אל אחוזתו, וקרא יתירא הוא דהא כבר נאמר (שם) ושבתם איש אל אחוזתו, אלא לרבות את המתנה הוא דאתא:",
+                "<b>רבי אליעזר אומר כולן חוזרים ביובל.</b> סבר לה כרבנן דאמרי תשובו לרבות את המתנה, והני כולהו מתנה נינהו. בכור לתת לו פי שנים מתנה קרייה רחמנא. והיורש את אשתו, ירושת הבעל דרבנן. והמיבם את אשת אחיו, בכור קרייה רחמנא, מה בכורה חוזרת אף יבם חוזר:",
+                "<b>היורש את אשתו יחזיר לבני משפחה.</b> ר׳ יוחנן בן ברוקה סבירא ליה ירושת הבעל את אשתו דאורייתא היא, והכא במאי עסקינן כגון שהורישתו אשתו בית הקברות. ומשום פגם משפחה אמרו רבנן לשקול דמי וליהדר הקברות לבני משפחה:",
+                "<b>וינכה להם מן הדמים.</b> דמי קבר אשתו. דהוא מיהת חייב בקבורתה. והלכה כחכמים דמתנה כמכר, וכר׳ יוחנן בן ברוקה דבעל שהורישתו אשתו בית הקברות שקיל דמי ומהדר בית הקברות לבני משפחה, ומנכה להם מן הדמים דמי קבר אשתו:"
+            ]
+        ],
+        [
+            [
+                "<b>מעשר בהמה.</b> כל אשר יעבור תחת השבט העשירי יהיה קודש. ומקריבים חלבו ודמו, ושאר הבשר נאכל לבעלים טהורים בירושלים כדין שלמים. ואם בעל מום הוא, אוכלים אותו בטומאה בכל מקום:",
+                "<b>בפני הבית ושלא בפני הבית.</b> והאידנא אמור רבנן דלא ליפרשו מעשר בהמה, משום תקלה, דאין לנו בית להקריבה וצריך לשהוייה עד שתפול בה מום ואתי בה לידי תקלה דגיזה ועבודה, או שמא ישחטנה בלא מום:",
+                "<b>אבל לא במוקדשין.</b> כגון קדשים קלים, דאיכא למאן דאמר ממון בעלים נינהו סד״א ליעשר, קמ״ל והיה קודש אמר רחמנא ולא שכבר קדוש:",
+                "<b>בכבשים ועזים.</b> כלומר ונוהג בכבשים ובעזים:",
+                "<b>ומתעשרין מזה על זה.</b> מדרבי רחמנא וצאן, דמשמע כל צאן מין אחד חשיב ליה לענין מעשר:",
+                "<b>בחדש.</b> שנולדו לאחר ראש חודש אלול שהוא ראש השנה למעשר בהמה:",
+                "<b>ובישן.</b> שנולדו קודם אלול:",
+                "<b>ואין מתעשרין מזה על זה.</b> מן החדש על הישן ומן הישן על החדש. דכתיב עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר בהמה ואחד מעשר דגן, מה מעשר דגן מחדש על הישן לא דהא כתיב (דברים י״ד) שנה שנה, דמשמע ולא משנה זו על שנה אחרת, אף מעשר בהמה מחדש על הישן לא:"
+            ],
+            [
+                "<b>כמלא רגל בהמה רועה.</b> כמו שיכולות להשתמר ברועה אחד כשהבהמות רועות מתרחקות זו מזו. והיינו שש עשרה מיל, דבהכי שלטא עינא דרועה. ואם יש לו חמש בהמות בכפר זה וחמש בכפר אחר רחוק זה מזה שש עשרה מיל, מביאן לתוך דיר אחד ומעשרן. ואם רחוקות יותר, פטורות. דאמר קרא (ירמיה ל״ג) תעבורנה הצאן על ידי מונה, משמע אם יכולות להמנות ברועה אחד מקרי צאן, ותעבורנה תחת השבט להתעשר, ואי לא לא:",
+                "<b>שלשים ושנים מיל אינן מצטרפין.</b> משום דבעי למתני בסמוך שאם היה לו עדר באמצע, אותן האמצעיות מצרפות את הצדדים, להכי תני שאם הצדדים רחוקות זו מזו שלשים ושנים מיל אין האמצעי מצרפן:",
+                "<b>מביא ומעשרן באמצע.</b> לאו [מביא] באמצע ממש קאמר:",
+                "<b>הירדן מפסיק.</b> שאם היו לו חמש בהמות מכאן וחמש בהמות מכאן וירדן באמצע, אין מצטרפין ופטורות. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>הלקוח או שניתן לו מתנה פטור ממעשר בהמה.</b> בגמרא ילפינן ליה מדכתיב (שמות כ״ב) בכור בניך תתן לי כן תעשה לשורך לצאנך, מה בניך אינם בלקוח ומתנה, דלא שייך בהו לקיחה ומתנה אלא אצלו נולדו, אף צאנך ובקרך אינן בלקוח ומתנה. ואע״ג דהאי קרא בבכור הוא דכתיב ואנן ילפינן מעשר מיניה, היינו משום דכתיב כן תעשה לשורך, ועשייה ודאי לא מצית מוקמת בבכור דהא מרחם קדוש ולא בעי עשייה שיקדישנו האיש, אם אינו ענין לבכור תנהו ענין למעשר בהמה:",
+                "<b>האחים השותפין.</b> האחין שחלקו בירושת אביהן ואח״כ נשתתפו:",
+                "<b>כשחייבין בקלבון.</b> כשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להם לשקול לחצאין:",
+                "<b>ופטורים ממעשר בהמה.</b> מכל הנולדים להם כל ימי השותפות. שהשותפות פוטר ממעשר בהמה, דכתיב אשר יהיה לך, ולא של שותפות. ואע״ג דהאי קרא בבכור הוא דכתיב, אם אינו ענין לבכור דהא שמעינן דאיתיה בשותפות דכתיב (דברים י״ב) ובכורות בקרכם וצאנכם, תנהו ענין למעשר בהמה:",
+                "<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם, שתפוסת הבית קיימת, דהיינו שירושת אביהן עומדת, חייבין במעשר בהמה לעשר הנולדים להם כל ימי שותפותם. דהכי אמרינן בברייתא, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, דמשמע מכל מקום:",
+                "<b>פטורים מן הקלבון.</b> לגמרי, ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד, והאב ששוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון. דתנן בשקלים, השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור מן הקלבון. ובניו נמי אין מצות שקליהם עליו והוי ליה כשכנו ובן עירו:",
+                "<b>קנו בתפוסת הבית חייבין.</b> במעשר בהמה. כדאמרינן תלמוד לומר יהיה דמשמע מכל מקום שיהיה. ובפירושי רבותי מצאתי, דהאי קנו לא שלקחו במעות, אלא שנפלו להם בהמות מירושת אביהם:",
+                "<b>חלקו וחזרו ונשתתפו.</b> הוו כשותפים דעלמא:",
+                "<b>ופטורים ממעשר בהמה.</b> וחייבין בקלבון:"
+            ],
+            [
+                "<b>הכל נכנס לדיר להתעשר.</b> הכל לאתויי רובע ונרבע ומוקצה שהפרישוהו להקריבו לעבודה זרה, ונעבד שעבדו הבהמה עצמה ואתנן זונה ומחיר כלב וטומטום ואנדרוגינוס. שכל אלו אע״פ שהם פסולים לקרבן נכנסין לדיר להתעשר, דכיון דלא הקפידה תורה בבעל מום לגבי מעשר כדכתיב (ויקרא כ״ז:ל״ג) לא יבקר בין טוב לרע, לא הקפידה נמי בכל הנך פסולין:",
+                "<b>חוץ מן הכלאים והטרפה ויוצא דופן כו׳</b> דת״ר שור או כשב (שם כ״ב) פרט לכלאים, דהיינו הבא מתיש ורחל. או עז, פרט לנדמה, שבא מאיל ורחל ודומה לעז. כי יולד, פרט ליוצא דופן. והיה שבעת ימים, פרט למחוסר זמן. תחת אמו, פרט ליתום שמתה אמו כשילדתו. דכל הני פסולים לקדשים. ומעשר בהמה יליף מקדשים בגזירה שוה, נאמר כאן (שם כ״ז) תחת השבט, ונאמר להלן תחת אמו. מה להלן פרט לכל השמות הללו, אף כאן פרט לכל השמות הללו. וטריפה נמי אינה נכנסה לדיר להתעשר, דכתיב (שם) כל אשר יעבור, פרט לטריפה שאינה עוברת, כגון שנחתכו רגליה מן הארכובה ולמעלה, שהיא אחת מן הטרפיות, וה״ה לכל שאר מיני טרפיות:",
+                "<b>והשלח קיים.</b> העור קיים. תרגום והפשיט, וישלח:",
+                "<b>אין זה יתום.</b> לפי שיש מקומות שכשהבהמה מתה מחמת לידה מפשיטין אותה ומלבישים בעורה את החיה [את] הולד כדי שיתחמם, ומעלי ליה כאילו היתה אמו חיה. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שלש גרנות למעשר בהמה.</b> בשלשה פרקים בשנה הבהמות מתעשרות. ולשון גרנות, כתבואת גורן שהיא טבולה למעשר ואין אוכלים ממנו עד שיעשרו, כך בשלשה פרקים הללו אין אוכלים מן הבהמות ולא מוכרים מהן עד שיעשרו אותן:",
+                "<b>פרוס הפסח.</b> ט״ו יום קודם הפסח דהיינו יום אחרון של אדר. ולשון פרוס, פלגא, חצי הזמן ששואלין בהלכות הפסח, דתניא שואלין בהלכות הפסח קודם לפסח ל׳ יום. וכן פרוס עצרת ט״ו יום קודם. וכן פרוס החג דהיינו יום אחרון של אלול. וקבעו הנך תלתא זמני שיהיו קובעות למעשר בהמה, כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דתנן במתניתין שעד שלא הגיע זמן הגורן מותר למכור ולשחוט, דגורן הוא הקובע למעשר, אפילו הכי לא שחטי להו אינשי עד שמעשרין, דניחא ליה לאינש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום, כגון מעשר בהמה שהוא עצמו מקריב מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עישרו, ולא היו בהמות מצויות לעולי רגלים:",
+                "<b>בן עזאי אומר בתשעה ועשרים באדר.</b> דהיינו ט״ו ימים קודם הפסח. אלא דר״ע סבר אדר הסמוך לניסן פעמים חסר פעמים מלא, וט״ו יום קודם הפסח פעמים מתחילים בתשעה ועשרים באדר פעמים בשלשים באדר, הלכך לא קבע ליה זמן. ובן עזאי סבר אדר הסמוך לניסן לעולם חסר, ותחלת פרוס הפסח הוי לעולם בכ״ט באדר:",
+                "<b>באחד בסיון.</b> מתוך שמיעוט בהמות יולדות מניסן ועד. עצרת, אי מקדים ומעשר להו ט״ו יום קודם עצרת כולן יהיו נאכלין קודם עצרת ולא תהא בהמה מצויה לעולי רגלים:",
+                "<b>בעשרים ותשעה באב.</b> בן עזאי לטעמיה, דאמר לקמן האלוליין מתעשרין בפני עצמן ואין מצטרפין עם אותן שנולדו קודם אלול, דשמא באחד באלול ראש השנה למעשר בהמה והוו להו חדש וישן ומספקא ליה אימת הוי ראש השנה, או אלול או תשרי, הלכך לא קבע זמן גרנן של קייטי בכ״ט באלול דלא ליתי לצרופי הנולדים באלול בהדייהו:",
+                "<b>באחד בניסן.</b> סברי כרשב״ג דאמר שואלים בהלכות הפסח קודם לפסח ב׳ שבתות, והיינו נמי בהלכות הפסח דמעשרינן לבהמות כי היכי דליתחזו ברגל:",
+                "<b>באחד בסיון.</b> כדאמרן טעמא דבן עזאי, לפי שמיעוט בהמות יולדות מניסן ועד עצרת:",
+                "<b>ולא אמרו באחד בתשרי.</b> ואע״ג דהוא יום שתי שבתות:",
+                "<b>מפני שהוא יום טוב.</b> חדא ועוד קאמר, חדא משום דבעי הכירא בחדש וישן, דאחד בתשרי הוא ראש השנה למעשר, ואע״ג דלא אתי לצרופי דתשרי בהדייהו דהא אכתי לא נולד שום טלה היום, ואי נולד מחוסר זמן הוא, אפ״ה לא מעשרינן ההוא יומא משום דבעינן למעבד הכירא בין חדש לישן דלידעו אינשי דלא ליצטרפו החדש עם הישן. ועוד, מפני שהוא יום טוב, משום סקרתא צבע אדום שצובע בו העשירי כדי שיהא ניכר, ואסור לצבוע ביום טוב:",
+                "<b>האלוליין מתעשרין בפני עצמן.</b> כדפרישנא לעיל דמספקא ליה אי הוי ראש השנה למעשר בהמה אחד באלול או אחד בתשרי, הלכך אין מתעשרין האלוליין עם הנולדים מתשרי ואילך, משום דלא לצטרפו ישן בחדש:"
+            ],
+            [
+                "<b>כל הנולדים.</b> הך סתמא כר׳ אליעזר ור׳ שמעון:",
+                "<b>חמשה לפני ראש השנה.</b> אגב דבעי למתני חמשה לפני הגורן וחמשה לאחר הגורן מצטרפין, תנא נמי האי:",
+                "<b>לא ישחוט.</b> שהגורן קבעו למעשר מדרבנן:",
+                "<b>ואם שחט פטור.</b> ובהמה שריא באכילה. דלא אשכחן בטבל דמעשר בהמה לא לאו ולא מיתה:"
+            ],
+            [
+                "<b>לדיר.</b> מקום מוקף אבנים או קנים שמכניסים בו הצאן:",
+                "<b>היה לו מאה ונטל עשרה.</b> בלא שום מנין:",
+                "<b>או עשרה ונטל אחד.</b> בלא מנין:",
+                "<b>אין זה מעשר.</b> דכתיב (ויקרא כ״ז) העשירי יהיה קודש, ואין זה עשירי:",
+                "<b>רבי יוסי בר׳ יהודה אומר הרי זה מעשר.</b> דסבר רבי יוסי כשם שתרומה גדולה ותרומת מעשר ניטלים באומד ובמחשבה דכתיב (במדבר י״ח) ונחשב לכם תרומתכם, במחשבה הויא תרומה, כך מעשר ניטל באומד ובמחשבה, דמעשר תרומה קרייה רחמנא, דכתיב (שם) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה. ואיתקש מעשר בהמה למעשר דגן, מה מעשר דגן ניטל במחשבה אף מעשר בהמה ניטל במחשבה. ואין הלכה כר׳ יוסי:",
+                "<b>קפץ אחד מן המנויין.</b> שמנה עשרה שיצאו מן הפתח ונטל העשירי ונפטרו התשעה, וקפץ אחד מן התשעה לתוך הדיר. כל אותן שבדיר פטורים, אם אינו ניכר איזה הוא. דשמא זה יצא עשירי והוא אינו ראוי לכך שכבר נפטר. אי נמי כל אחד מהן ספק אם הוא מנוי כבר ונפטר, וכל ספיקא לאו בר עישורי הוא:",
+                "<b>מן המעושרים.</b> מן העשיריים שכבר קדשו, קפץ אחד לתוך הדיר, הוו כולהו ספק מעשר וירעו עד שיסתאבו, דכל זמן שהן תמימים אסור לשוחטן בחוץ. ולאחר שיסתאכו יאכלו במומן לבעלים:"
+            ],
+            [
+                "<b>הכי גרסינן יצאו שנים כאחד מונה אותן שנים שנים.</b> מנאן אחד, תשיעי ועשירי מקולקלין. יצאו שנים כאחד זה אצל זה ברוחב הפתח ומנה אותן זוג אחד, מונה כולן שנים שנים זוג זוג, והזוג העשירי קדוש בקדושת מעשר. וה״ה אם מנאן שלשה או ארבעה:",
+                "<b>מנאן אחד.</b> לשנים הראשונים שיצאו מנה אחד, ולשלישי שני ולרביעי שלישי:",
+                "<b>תשיעי ועשירי מקולקלים.</b> לפי שהתשיעי בחשבונו הוא עשירי באמת, ועשירי בחשבונו הוא אחד עשר, ומשום הכי הוו מקולקלים וירעו עד שיסתאבו. ולא דמו לקרא לעשירי תשיעי ולאחד עשר עשירי, דעשירי מעשר ואחד עשר קרב שלמים, דהתם נפק אחד אחד וכי מטי עשירי וקרייה תשיעי ולאחד עשר קרא עשירי מבריר לכולי עלמא שהתשיעי לחשבונו הוא עשירי לבהמות, והעשירי אחד עשר, ואיהו הוא דשינה וטעה, הלכך העשירי מעשר גמור, והאחד עשר קרב שלמים מגזירת מלך, כדמפרש לקמן. אבל הכא דיצאו שנים בתחלה ביחד ולא מבריר עשירי שהוא קורא תשיעי דלהוי עשירי, לאו מעשר גמור הוא מאליו, וכדאמר איהו נמי לא הוי, הלכך מקולקלים:",
+                "<b>שלשתן מקודשים.</b> דכתיב (ויקרא כ״ז:ל״ב) וכל מעשר בקר, לרבות תשיעי ואחד עשר. יכול שאני מרבה אף שמיני ושביעי, אמרת, הואיל והוא קדוש וטעותו מקודשת, מה הוא אינו קדוש אלא בסמוך לו, כלומר העשירי עצמו הסמוך אצל גופו, אף טעותו אינה מקודשת אלא בסמוך לעשירי דהיינו תשיעי מלפניו ואחד עשר מאחריו:",
+                "<b>וכי יש תמורה עושה תמורה.</b> סבר ר׳ יהודה דהאי אחד עשר הוי תמורה, דהאי דקרייה עשירי כמאן דאמר תהא תחת העשירי דמי, ואין תמורה עושה תמורה דכתיב (שם) והיה הוא ותמורתו יהיה קודש, ולא תמורת תמורתו:",
+                "<b>אמרו משום רבי מאיר.</b> אינה תמורה. אין האחד עשר תמורת העשירי. שאם היה תמורה לא היה קרב, דתמורת מעשר אינה קריבה, דכתיב (במדבר י״ח:י״ז) לא תפדה קודש הם, הם קריבין ולא תמורתן, ובבכור כתיב, וילפינן מעשר מיניה. והלכה שאין האחד עשר עושה תמורה:",
+                "<b>כל שלא נעקר שם עשירי ממנו.</b> דכל היכא. דקרא לעשירי עשירי, תו לא מקדיש אחד עשר במאי דקרי ליה עשירי:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f83c6373f05cbcebe4c802499f1cfa90d7513e2b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Bekhorot/Hebrew/merged.json	
@@ -0,0 +1,640 @@
+{
+    "title": "Bartenura on Mishnah Bekhorot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bekhorot",
+    "text": [
+        [
+            [
+                "<b>הלוקח עובר חמורו של נכרי.</b> כשהוא במעי אמו ובכור הוא. ולהכי נקט עובר חמורו, שאין לך בהמה טמאה קדושה בבכורה אלא פטר חמור בלבד, ואיידי דזוטרן מיליה דפטר חמור, פסיק ושרי ליה. וכל הנך פרקי אחריני מיירי בבכור בהמה טהורה:",
+                "<b>אף על פי שאינו רשאי.</b> למכור לנכרי בהמה גסה. מפני שנעשית בה מלאכה בשבת:",
+                "<b>והמשתתף לו.</b> אפילו חלק הנכרי מסוים וידוע, כגון ידו או רגלו של בכור, או של אמו. כל זמן שאם יחתך ממנו אותו אבר תשאר הבהמה בעלת מום הרי זה שותפות נכרי ופטור:",
+                "<b>והמקבל ממנו.</b> שהחמורה של נכרי וישראל מקבלה ומטפל בה כדי שיהו חולקין בולדות אבל גוף הבהמה של נכרי:",
+                "<b>פטור מן הבכורה.</b> אותו עובר שקנה מן הנכרי או שמכר הוא לנכרי אינו קדוש, הואיל ויש לנכרי חלק בו או באמו, שנאמר (במדבר ג׳:י״ג) הקדשתי לי כל בכור בישראל, ולא בנכרי:",
+                "<b>אם פטרו את של ישראל במדבר.</b> הלוים לא פטרו בהמתן של ישראל במדבר, דפטר בהמה, בהמה פטרה, כדכתיב (שם) ואת בהמת הלוים תחת בהמתם. אלא הכי קאמר, הלוים הפקיעו קדושת בכורי ישראל במדבר, כדכתיב (שם) קח את הלוים תחת כל בכור כו׳, ואם הפקיעה קדושת הלוים את קדושתן של ישראל, דין הוא שתפקיע את של עצמן, ומאחר שלמדנו שהופקעה קדושת בכורה מעצמן של לוים, למדנו שפטרי חמוריהן פטורין מן הבכורה, דכתיב (שם י״ח) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, כל שישנו בבכור אדם ישנו בבכור בהמה טמאה, וכל שאינו בבכור אדם אינו בבכור בהמה טמאה. אבל מבכור בהמה טהורה לא נפטרו כהנים ולוים, כדלקמן:"
+            ],
+            [
+                "<b>פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור.</b> אי תנא פרה שילדה כמין חמור ולא תנא חמור שילדה כמין סוס, הוה אמינא פרה שילדה כמין חמור הוא דפטור משום דלא דמו אהדדי כלל, דהא יש לה קרנים והא אין לה קרנים, הא פרסותיה סדוקות והא פרסותיה קלוטות, אבל חמור שילדה כמין סוס, אימא חמור אדום הוא ולחייב. ואי תנא סיפא ולא תנא רישא, הוה אמינא חמור שילדה כמין סוס הוא דפטור משום דסוס לא קדוש בבכורה, אבל פרה שילדה כמין חמור דתרוייהו קדשי בבכורה אימא ליחייב, צריכי:",
+                "<b>פטר חמור פטר חמור שני פעמים.</b> חד בקדש לי כל בכור, וחד בראה אתה אומר אלי:",
+                "<b>מהו באכילה.</b> כלומר בהמה שאין היולדת דומה לנולד מהו באכילה:",
+                "<b>שהיוצא מהטמא טמא.</b> ודבש דבורים וצרעין מותר ולא מקרי יוצא מן הטמא, לפי שאין ממצות אותו מבשרן אלא מכניסות אותו לגופן, שאוכלות מפרחי האילנות ומהן נעשה הדבש. וחלב האדם מותר כשפירש, אבל לינק משדי האשה אסור. וכל שאר חלב של בהמה וחיה טמאה, הוי יוצא מן הטמא ואסור:",
+                "<b>דג טמא שבלע דג טהור.</b> אע״ג דלא חזינן ליה שבלע, כיון דרוב דגים משריצים במינן, כמו שבלע בפנינו דמי:"
+            ],
+            [
+                "<b>נותן טלה אחד לכהן.</b> בפדיון. דממה נפשך חד מינייהו בכור:",
+                "<b>זכר ונקבה.</b> ואין ידוע אם יצא זכר תחלה והוא בכור, או נקבה יצאה תחלה ואין כאן דין בכורה:",
+                "<b>מפריש טלה.</b> משום ספק, ומפקיע עליו קדושת הפטר חמור:",
+                "<b>והוא לעצמו.</b> שהוא עצמו יאכל הטלה ולא יתננו לכהן, דכהן הוי מוציא מחבירו, ועליו הראיה להביא עדים שהזכר יצא תחלה. ואיסורא ליכא, דאפילו פטר חמור גמור שפדאו בשה שוב אין קדושה לא בו ולא בפדיונו, אלא גזל הוא דאיכא אם אינו נותן טלה לכהן, דממונו הוא, והכא ליכא גזל דספק הוא:",
+                "<b>שתי חמורות וילדו וכו׳</b> זכר ונקבה, נותן טלה אחד לכהן בשביל הזכר. או שני זכרים ונקבה, דחדא ילדה זכר וחדא ילדה זכר ונקבה או אי נמי חדא ילדה שני זכרים ואחת ילדה נקבה, נותנים טלה אחד לכהן דהא חד זכר איכא ודאי בכור, ואאידך דהוי ספק דשמא הנקבה יצאה תחלה מפריש טלה והוא לעצמו:",
+                "<b>שני זכרים ושתי נקבות.</b> ספק הן, דשמא כל חדא ילדה זכר ונקבה, ושמא הנקבות יצאו תחלה, הלכך אין לכהן כאן כלום, אלא מפריש עליהם שני טלאים לאפקועי לאיסורייהו והן לעצמן, כך פירשו רבותי. אבל רמב״ם סבר דאין כאן לכהן כלום ואפילו טלה לעצמו אינו צריך להפריש, משום דאיכא בכל חד מהנך ספיקי טובא כשילדו שתי נקבות וזכר, שמא אחת משתיהן ילדה שתי נקבות והאחרת זכר, או שמא זו ילדה נקבה והאחרת זכר ואחריו נקבה, או נקבה ואחריה זכר. וכן ספיקות הרבה יש בשני זכרים ושתי נקבות, הלכך אפילו טלה לעצמו אינו מפריש. ופירוש רבותי עיקר:"
+            ],
+            [
+                "<b>זכר ונקבה מפריש טלה אחד לעצמו.</b> דשמא אותה שלא בכרה ילדה את הנקבה:",
+                "<b>שנאמר ופמר חמור תפדה בשה.</b> כל שה במשמע, שה כבשים או שה עזים, שה זכר או שה נקבה וכו׳:",
+                "<b>ופודה בו פעמים רבות.</b> אם חזר כהן ונתנו לו:",
+                "<b>נכנס לדיר להתעשר.</b> כגון ישראל שהיו לו עשרה ספק פטרי חמורים והפריש עליהן עשרה שיין והן שלו, הרי אלו נכנסים לדיר למקום שמכניסים שם הבהמות להתעשר, ומעשרן כדרך שמעשרים שאר בהמות. והוא הדין שאם היה לו ספק פטר חמור אחד או שנים [והפריש עליהם שה אחד או שנים] שנכנס לדיר עם שאר כבשיו להתעשר:",
+                "<b>ואם מת נהנים בו.</b> שה שהפרישו לפדיון פטר חמור, אם מת ביד בעלים קודם שיבוא ליד כהן נהנה בו הכהן אף על פי שלא הגיע לידו מחיים, דמעידנא דאפרשיה ברשותא דכהן קאי:"
+            ],
+            [
+                "<b>ולא בחיה.</b> צבי ואיל:",
+                "<b>ולא בשחוטה.</b> בשה שחוט:",
+                "<b>ולא בטריפה.</b> כגון שנחתכו רגליה מן הארכובה ולמעלה:",
+                "<b>כלאים.</b> תיש הבא על רחל:",
+                "<b>מפני שהוא שה.</b> דבין רחל בין עז קרויין שה. ואין הלכה כרבי אליעזר:",
+                "<b>כוי.</b> בריה בפני עצמה היא, ספק חיה ספק בהמה:",
+                "<b>נתנו לכהן.</b> הפטר חמור עצמו:",
+                "<b>עד שיפריש שה תחתיו.</b> והוא לעצמו. ואח״כ ישתמש בפטר חמור. ולפי שהכהנים חשודים לענין זה שלא להפריש שה תחתיו, הלכך ישראל הנותן פטר חמור לכהן אינו זז משם עד שיפדנו הכהן בפניו:"
+            ],
+            [
+                "<b>כחמש סלעים של פדיון הבן.</b> דחייב באחריותו:",
+                "<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו. דההיא כסף חייביה רחמנא לאכול בירושלים והא אזל ליה. וטעמא דר׳ אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה. וחכ״א אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:",
+                "<b>שאין כאן לכהן כלום.</b> שאין חייב באחריותו, כרבנן. וכן הלכה:",
+                "<b>מת פטר חמור.</b> לאחר שהפריש הפדיון ועדיין לא נתנו לכהן:",
+                "<b>רבי אליעזר אומר יקבר.</b> דהואיל והוא חייב באחריות הטלה, כמאן דלא אפרשיה דמי:",
+                "<b>ומותר.</b> ישראל בהנאתו של טלה כמי שלא הפרישו:",
+                "<b>אין צריך להקבר.</b> דמעידנא דאפרשיה לטלה קם ליה ברשות כהן והופקעה קדושתו של פטר חמור. וכן הלכה:"
+            ],
+            [
+                "<b>קופיץ.</b> סכין גדול כמין גרזן קטן שהקצבים מחתכים בו בשר:",
+                "<b>ועורפו.</b> היינו שחותך ראשו ממול ערפו:",
+                "<b>וקוברו.</b> לפי שאסור בהנאה לאחר עריפה:",
+                "<b>מצות יעידה.</b> באמה העבריה:",
+                "<b>בראשונה שהיו מתכוונים לשם מצוה.</b> והיו אומרים המיבם לשם נוי לשם ממון הוי פוגע בערוה שלא במקום מצוה. ואין כן הלכה, אלא הואיל ופקע איסור אשת אח מינה כשמת אחיו בלא בנים הרי הותרה לו לגמרי ואפילו יבמה לשם נוי ולשם ממון:",
+                "<b>מצות גאולה באדון.</b> המתפיס בהמה לבדק הבית, מצות פדייתה באדון קודם לכל אדם, שהוא מוסיף את החומש:"
+            ]
+        ],
+        [
+            [
+                "<b>הלוקח עובר פרתו.</b> אע״פ שאינו רשאי. למכור לו בהמה גסה:"
+            ],
+            [
+                "<b>כל הקדשים שקדם מום קבוע להקדשן כו׳</b> וכל שקדם הקדשן את מומן. הנך תרתי בבי פירשנו לעיל במסכת חולין:"
+            ],
+            [],
+            [
+                "המקבל צאן ברזל מן הנכרי. ששם לו הנכרי בהמותיו בדמים קצובים ולתת לו אותן דמים עד עשר שנים בין מתו בין הוזלו, ואותן ולדות שיהיו להן עד אותו זמן יהו ביניהן:",
+                "<b>ולדות פטורין.</b> מן הבכורה. ולדותיהן של אותן צאן כשיגדלו ויבכרו יפטרו מן הבכורה. דאי לא יהיב זוזי לנכרי תפיס בהמה, ואי לא משכח בהמה תפיס ולדות, אשתכח דשייכא יד נכרי בולדות. הלכך ולדות בכורות שיהיו לאותן ולדות פטורות מן הבכורה, דכל דשייכא יד נכרי באמו הוא פטור מן הבכורה. אבל מה שיבכרו ולדי ולדות, דהיינו רביעי לצאן ברזל, יתנו לכהן, דכולי האי לא שייכא יד נכרי למתפס ולדי ולדות: ",
+                "הכי גרסינן העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים. העמיד ולדות תחת אמותיהן, שפתח לו פתח לנכרי להיות לו כח בולדות ואמר לו אם ימותו הבהמות תטול ולדות המגיעות לחלקי, השתא אלימא יד נכרי טפי ושייכא בדור אחד טפי משל הראשון. הלכך ולדי ולדות של בהמות צאן ברזל כשבכרו פטורות מן הבכורה, הואיל ושייכא יד הנכרי בדידהו. וולדי ולדות של ולדות כשיבכרו, דהילנו חמישי לצאן ברזל, ינתנו לכהן:",
+                "<b>שאחריותן לנכרי.</b> דלעולם כל מה דמשכח נכרי תפיס. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>רחל שילדה כמין עז.</b> אע״ג דתרווייהו מינים חייבים בבכורה, אפילו הכי אם אינו דומה לאמו פטור מן הבכורה. דכתיב אך בכור שור עד שיהא הוא [שור] ובכורו שור:",
+                "<b>ואם יש בו מקצת סימנים.</b> שדומה לאמו עד שהוא ניכר בהן שהוא מאותו המין, חייב:"
+            ],
+            [
+                "<b>שנאמר הזכרים לה׳</b> הזכרים משמע שנים:",
+                "<b>אי אפשר.</b> לצמצם שיצאו שני ראשיהן כאחד, אלא האחד יצא תחלה ולא ידעינן הי מינייהו:",
+                "<b>בורר לו את היפה.</b> דמסתמא היפה והבריא נפק ברישא:",
+                "<b>משמנים ביניהן.</b> הבעלים והכהן אין להם יתרון זה על זה בחלוקתן אלא השומן, שהישראל נוטל השומן ומניח הכחוש לכהן, שהמוציא מחבירו עליו הראיה. והלכה כרבי עקיבא:",
+                "<b>והשני.</b> שנשאר לישראל, ירעה עד שיפול בו מום ואח״כ יאכל, דספק בכור הוא, הלכך אינו נשחט תמים. ובאותו של כהן לא צריך למימר דודאי אינו שוחטו עד שיהא בו מום, דבזמן הזה קמיירי:",
+                "<b>וחייב במתנות.</b> הישראל כשישחטנו יתן לכהן הזרוע והלחיים והקיבה. ממה נפשך, אי בכור הוא כולו לכהן, אי לאו בכור הוא חייב במתנות:",
+                "<b>ורבי יוסי פוטר.</b> דהוי כאילו זכה בו כהן והגיע לידו וכשנפל בו מום נתנו לישראל, ונמצא שהוא פטור מן המתנות, הואיל וחשבינן ליה כאילו בא מיד כהן לישראל. והלכה כרבי יוסי:",
+                "<b>רבי טרפון אומר יחלוקו.</b> דהדר ביה רבי טרפון ממאי דאמר לעיל דכהן בורר לו את היפה, וסבר דמחיים נמי שמין את שניהם בדמים וחולקים את הדמים. דלשניהן יש חלק בשניהם, הלכך מת אחד מהם יחלוקו את החי:",
+                "<b>רבי עקיבא אומר המוציא מחבירו עליו הראיה.</b> והלכה כר׳ עקיבא:",
+                "<b>זכר ונקבה אין לכהן כלום.</b> דשמא נקבה יצאתה תחלה והמוציא מחברו עליו הראיה. והכא אפילו ר׳ טרפון מודה, דהתם הוא דקא פליג משום דודאי הוי חד לכהן הלכך יפה כחו לחלק בשוה, אבל הכא הורע כחו דשמא לא שייכא בכורה כלל. ומיהו ירעה עד שיסתאב ואח״כ יאכלנו, דספק הוא:"
+            ],
+            [],
+            [],
+            [
+                "יוצא דופן. שנקרעה אמו והוציאו העובר דרך דפנותיה:",
+                "<b>והבא אחריו.</b> הנולד אחריו דרך הרחם:",
+                "<b>ירעו עד שיסתאבו.</b> דמספקא ליה לר׳ טרפון אי בכור לולדות קדיש אף על פי שאינו בכור לרחמים, כגון יוצא דופן שהוא הראשון שנולד אף על פי שלא פטר הוא את הרחם, אי בכור לרחמים קדיש אף על פי שאינו בכור לולדות, כגון הבא אחר יוצא דופן שהוא הראשון שפטר את הרחם אבל אינו בכור לולדות שהרי יוצא דופן קדמהו. ומספיקא שניהם ירעו עד שיסתאבו ויאכלו במומן לבעלים, דשמא תרתי בעינן בכור לולדות ולרחמים ואין שום אחד מהן קדוש, והמוציא מחברו עליו הראיה. ור׳ עקיבא פשיטא ליה דתרווייהו בעינן ואין שום אחד מהן קדוש. והלכה כר׳ עקיבא:"
+            ]
+        ],
+        [
+            [
+                "<b>הלוקח.</b> עז בת שנתה. שילדה בתוך שנתה:",
+                "<b>ודאי.</b> אותו הולד לכהן, דקודם לכן לא ילדה:",
+                "<b>ספק.</b> ירעה עד שיפול בו מום ויאכל במומו לבעלים. ואם ספק פטר חמור הוא, מפריש טלה והוא שלו:",
+                "<b>טנוף.</b> אבעבועות של דם שפולטת הבהמה. ומראים אותן לרועה חכם ומכיר בהן אם הן מחמת הריון שהפילה ושמא טנפה בתוך שנתה דהוי ספק ולד ונפטרה מן הבכורה, הלכך אפילו עז בת שנתה ספק הוא:",
+                "<b>שליא.</b> כמין כיסוי על העובר שהעובר מונח בה:",
+                "<b>שפיר.</b> למעלה מן השליא קרום שיש בו דם נקרש והוא קרוי שפיר. ורבותי פירשו, חתיכה של בשר שיש בה צורת אדם. ויש אומרים לפיכך נקראת שפיר, לפי שעשויה כשפופרת:",
+                "<b>ששפעה חררת דם.</b> שהפילה חתיכה דם:",
+                "<b>הרי זו תקבר.</b> להודיע שנפטרה מן הבכורה. שהרואה שקוברים אותה יודע שהבא אחריו אינו קדוש בבכורה. והלכה כר׳ עקיבא וכר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>אין חוששין שמא בנה של אחרת היה.</b> שיהא הבא אחריו בכור ספק דנימא הך בהמה לא ילדה מעולם אלא שאהבה את זה בן חברתה, ואי משום דאית לה חלב הא איכא מיעוטא דחולבות אע״פ שאינן יולדות, הא ודאי לא אמרינן אלא בנה הוא ופטורה מן הבכורה:",
+                "<b>מבכירות.</b> בחורות שלא ילדו עד עכשיו:",
+                "<b>אין חוששין שמא בנה של זו בא לו אצל זו.</b> דליחוש לכולהו בספק בכורות, אלא ודאי אותן הכרוכין אחר המבכירות הוו בכורות ודאין, והכרוכין אחר שאין מבכירות הוו פשוטין ודאין. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>עושה מקום בקופיץ.</b> גרסינן. ובגמרא [דף כ״ה] מפרש תני לקופיץ, כלומר לצורך מקומו של קופיץ תולש שער של צואר. ואין כאן משום לא תגוז בכור צאנך, דתלישה ביד לאו גזיזה היא. אבל בכלי ודאי אסור:",
+                "<b>וכן מותר לתלוש את השער.</b> ואפילו לכתחלה, להראות בו לחכם מקום המום. והלכה כרבי יוסי בן משולם:"
+            ],
+            [
+                "<b>עקביא בן מהללאל מתיר.</b> הצמר בהנאה לכהן:",
+                "<b>וחכמים אוסרים.</b> דאי שריית ליה צמר הנושרת מחיים אתי לאשהויי לבכור כדי שתשיר צמרו כל שעה, ואתי בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשין אסירי בגיזה ועבודה דכתיב תזבח ואכלת בשר, תזבח ולא גיזה:",
+                "<b>לא בזה התיר עקביא.</b> כלומר לא בזה עקביא מתיר וחכמים אוסרים, דבשחטו דברי הכל שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה מהניא נמי לתלוש ומונח בחלון. ולא נחלקו אלא במת, דאותו צמר המחובר בו טעון קבורה, עקביא מתיר לצמר שנשר ממנו כשהוא בחיים, וחכמים אוסרים, גזירה שמא ישהנו כדי ליהנות בצמר שנושר ממנו כל שעה ואתי למיעבד ביה גיזה ועבודה. ופסק ההלכה, דאפילו לאחר שחיטה צמר שנשר ממנו בחיים אסור:",
+                "<b>צמר המדובלל.</b> שלא נתלש לגמרי אבל מחובר הוא עם הצמר ואינו נופל:",
+                "<b>את שנראה עם הגיזה.</b> כשישחטנו וגוזזו לאחר שחיטה, ויהא הצמר המדובלל נבלל עם שאר הגיזה ואינו נראה כמופרש ממנה, מותר כשאר הגיזה:",
+                "<b>ושאינו נראה עם הגיזה.</b> שיצא חוץ יותר מדאי וניכר לכל (שמדובלל) [שמובדל] מן הגיזה:",
+                "<b>אסור.</b> כמי שנשר לגמרי קודם שחיטה. וסתמא כרבנן דפליגי עליה דעקביא דהלכתא כותייהו:"
+            ]
+        ],
+        [
+            [
+                "<b>עד כמה.</b> להטפל בבכור. להתעסק בגידולו קודם שיתנהו לכהן:",
+                "<b>בדקה עד שלשים יום ובגסה עד חמשים.</b> בגמרא ילפינן לה מדכתיב (שמות כ״ב:כ״ח-כ״ט) מלאתך ודמעך לא תאחר בכור בניך תתן לי, וסמיך ליה כן תעשה לשורך לצאנך, ורמינן שורך המוקדם במקרא למלאתך ודמעך שהוא מוקדם, וצאנך המאוחר לבכור בניך שהוא מאוחר, ומלאתך ודמעך שהם הביכורים קרבים לחמשים יום, שהתבואה מבושלת בפסח ואין מביאין בכורים עד עצרת דכתיב (שם כ״ג) וחג הקציר ביכורי מעשיך, וכמו שאתה עושה למלאתך ודמעך שאינך מביאם אלא לסוף חמשים יום, כן תעשה לשורך שלא תביאנו עד חמשים יום, וכדרך שאתה עושה לבכור בניך דכתיב ביה (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, כן תעשה לצאנך שלא תביאנו עד שלשים יום:",
+                "<b>בדקה שלשה חדשים.</b> לפי שטיפולה מרובה, ששיניה דקות ואינה יכולה לאכול עשב, ואם לא תהיה עם אמה תמות. ואין הלכה כרבי יוסי:",
+                "<b>לא יתנו לו.</b> דכיון דעל ישראל רמיא ליטפל בו חמשים יום ואמר לו כהן בתוך זמן זה תנהו לי וארענו, דומה כמי ששוכרו, שהוא מצילו מן הטורח על מנת שיתננו לו ולא לכהן אחר, ודומה לכהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו התרומות, ותניא כהנים ולוים המסייעים בבית הגרנות אין נותנין להם תרומות ומעשרות. אבל אם היה בעל מום ואמר לו תן לי שאוכלנו, הואיל וחזי ליה לא הוי ככהן המסייע בבית הגרנות:",
+                "<b>בין תמים בין בעל מום.</b> בין בזמן המקדש ובין עכשיו, כל שנה דידיה רשאי לקיימו. ובכור בעל מום ילפינן שהוא ניתן לכהן ואוכלו במומו מדכתיב (שם) ובשרם יהיה לך, לשון רבים, אחד בכור תם ואחד בכור בעל מום:"
+            ],
+            [
+                "<b>כל שנים עשר חודש.</b> משנולד:",
+                "<b>לאחר שנתו.</b> כגון בזמן הזה דצריך לקיימו עד שיפול בו מום:",
+                "<b>אינו רשאי לקיימו אלא עד שלשים יום.</b> מיום שנפל בו המום:"
+            ],
+            [
+                "<b>רבי יהודה מתיר.</b> במומין שבעין מודה רבי יהודה דאסור, מפני שהן משתנים לאחר מיתה שמפני צער מיתה העין משתנה ואע״ג דהשתא מתחזי מום קבוע אי הוי חזי ליה מחיים הוי מתחזי עובר, ולא שרי אלא במומין שבגוף שאינן משתנים. ורבי מאיר סבר גזרינן מומין שבגוף שאינן משתנים אטו מומין שבעין שהן משתנים. והלכה כרבי מאיר:"
+            ],
+            [
+                "<b>מומחה.</b> הוא שנטל רשות מן הנשיא או מבית דין של ארץ ישראל להתיר בכורות. ואע״ג דבעלמא מי שלמד בתורה [שבכתב ו] שבע״פ ויודע לסבור ולהקיש ולהבין דבר מתוך דבר הוא הנקרא מומחה, וכשהוא ניכר וידוע ויצא טבעו אצל אנשי דורו הוא מומחה לרבים, והוא יכול לדון יחידי, ואף על גב דלא נקט רשותא מראש גולה, לענין היתר בכורות אינו קרוי מומחה, ואינו יכול להתיר בכורות אלא אחר שיטול רשות מבית דין הסמוכים בארץ ישראל, ואין רשות ראש הגולה מועיל בזה:",
+                "<b>וישלם מביתו.</b> וכשהוא משלם לכהן נותן רביע דמיו אם היא בהמה דקה, וחצי דמיו אם היא גסה. ומשום הכי משלם מחצה דממון המוטל בספק חולקים, דאיכא למימר אפסדיה, דאי לא הוה שרי ליה האי הוי אתי מומחה גמור ושרי ליה והוה אכיל ליה והשתא בעי קבורה, ואיכא למימר לאו מידי אפסדיה, דדלמא לא הוה ביה מומא ומומחה גמור לא הוה שרי ליה, ושמא לא הוה נפיל ביה מום קבוע לעולם עד שימות. והאי דלא משלם פלגא לדקה כמו לגסה, מפני שיש טורח גדול לגדל בהמה דקה וזה שהתיר הבכור הצילו לכהן מן הטורח הגדול שהיה לו להטפל בה, דשמא אם הראהו לאחר לא היה מתירו והיה לו בו טיפול מרובה עד שיפול בו מום, להכי נגעו בה דלא משלם אלא רביע. ורמב״ם פירשה בענין אחר. וזה עיקר:",
+                "<b>מה שעשה עשוי וישלם מביתו.</b> למאן דדאין דינא דגרמי חייב לשלם מביתו בשביל שגרם הפסד לחברו. ומאן דלא דאין דינא דגרמי מפרש מתניתין דוקא שנשא ונתן ביד, ",
+                "<b>זיכה את החייב.</b> משכחת לה כגון שהיה לו משכון למלוה וזה פטר את הלוה ונטל את המשכון בידו מיד המלוה והחזירו ללוה. ",
+                "<b>וטימא את הטהור.</b> נמי משכחת לה שנשא ונתן ביד, כגון שהביאו לפניו טהרות לישאל עליהן ואמר טמאות הן ונטל שרץ אחד והגיעו בהן כדי שלא יהא בהן עוד ספק ויעמדו דבריו. ",
+                "<b>וטיהר את הטמא.</b> כגון שלקח פירות טהורות ועירבן עם פירות אלו שטיהר הוא שלא כדין וטמאן:",
+                "<b>ואם היה מומחה לבית דין.</b> שנטל רשות מב״ד:",
+                "<b>פטור.</b> דלא מצי למימר ליה אמאי דיינת ליה הואיל ולא בקיאת בדיני:",
+                "<b>האם שלה.</b> רחם שלה:",
+                "<b>והאכילה רבי טרפון לכלבים.</b> ששאלו לו עליה ואמר טריפה והאכילה לכלבים:",
+                "<b>שלא תלד.</b> מפני שפרות וחזירות שלהן מעולין מאד ומוכרים אותן ביוקר, ורוצים שלא ילדו במלכות אחרת כדי שיהיו צריכים להם, וחותכים האם שלה ואינה מתה, הלכך לאו טריפה היא:",
+                "<b>הלכה חמורך טרפון.</b> הפסדת חמורך, שאתה צריך למכרו כדי לשלם דמי הפרה לבעליה:",
+                "<b>שמומחה אתה.</b> חדא ועוד קאמר ליה, חדא דטועה בדבר משנה הוא, דמתניתין היא באלו טריפות נטלה האם שלה כשרה, וקיימא לן דטועה בדבר משנה חוזר הדין ודנין אותו כראוי ואינו משלם. ועוד, אי נמי בשקול הדעת טעית דאיסורך אסור ולא מצית למהדר ונמצא שאתה הפסדתו, אפילו הכי פטור אתה, לפי שאתה מומחה. ושיקול הדעת, היינו כגון תרי תנאי או תרי אמוראי דפליגי ולא אתמר הלכתא לא כמר ולא כמר וסוגיין דעלמא כחד מינייהו ואזל הוא ועבד כאידך, מה שעשה עשוי ומשלם מביתו:  "
+            ],
+            [
+                "<b>אין שוחטין על פיו.</b> דדילמא משום אגרא קא שרי ליה:",
+                "<b>כאילא.</b> שם חכם הדר ביבנה. וחסיד היה ולא נחשד בכך. ובין אמר להו תמים ובין אמר להו בעל מום היה נוטל כל שכרו:",
+                "<b>ארבע איסרות בבהמה דקה ובגסה ששה.</b> גסה נפיש טרחא, להשליכה לארץ ולכפותה ולבדוק מומה, הלכך שכרה מרובה:",
+                "<b>בין תמים בין בעל מום.</b> ואע״ג דכי אמר ליה תם הוא לא אהני ליה ולא מידי, נוטל שכרו, דאי לא שקיל אגרא אתו למחשדיה כי אמר בעל מום הוא. ומכאן דן הרמב״ם על השוחטים לרבים, שראוי להם או שלא יטלו שכר כלל או שיטלו שכר על הנמצאות נבלה או טריפה כמו על הנמצאות כשרה, דומיא דרואי מומי הבכור:"
+            ],
+            [
+                "<b>הנוטל שכר לדון דיניו בטלים.</b> דכתיב (דברים ד׳:ה׳) ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה׳, מה אני בחנם אף אתם בחנם. וברבני אשכנז ראיתי שערוריה בדבר זה, שלא יבוש הרב הנסמך ראש ישיבה ליטול עשרה זהובים כדי להיות חצי שעה על כתיבת ונתינת גט אחד, והעדים החותמים על הגט שני זהובים או זהוב לכל הפחות לכל אחד, ואין זה הרב בעיני אלא גזלן ואנס, לפי שהוא יודע שאין נותנים בעירו גט שלא ברשותו, ונותן הגט בעל כרחו צריך שיתן לו כל חפצו. וחושש אני לגט זה שהוא פסול, דהא תנן במתניתין הנוטל שכר לדון, דיניו בטלין. להעיד, עדותו בטלה:",
+                "<b>להזות.</b> ממי חטאת על טמא מת:",
+                "<b>לקדש.</b> לערב אפר חטאת במים חיים אל כלי:",
+                "<b>אפר מקלה.</b> אפר כירה קרויה אפר מקלה. כלומר אפר בעלמא שאין בה קדושה:",
+                "<b>אבל אם היה.</b> זה רואה הבכורות, או זה הדיין או העד או המקדש, כהן, והעבירו המוליכו עמו במקום טומאה וטמאהו מתרומתו, ומפסידו שצריך לקנות חולין ולאכול ודמי חולין יקרים מדמי תרומה, שהחולין ראויין לכל ותרומה אינה ראויה אלא לכהנים טהורים:",
+                "<b>מאכילו.</b> זה המוליכו, ומשקהו וסכו:",
+                "<b>ונותן לו שכרו כפועל.</b> אם היה רגיל במלאכה כבדה וקשה ומרויח בה הרבה, אומדים כמה אדם כזה רוצה ליטול פחות ממה שהיה מרויח במלאכה כבדה ולהתעסק במלאכה זו שהיא קלה, וכך נותן לו. וכן מותר לכל דיין ליטול שכר בטלה כשהבטלה ניכרת ומפורסמת, ולוקח משני בעלי הדין בשוה. ויותר מזה אסור:"
+            ],
+            [
+                "<b>החשוד על הבכורות.</b> כהן החשוד להטיל מום בבכור:",
+                "<b>בשר צבאים.</b> שאדום הוא ומחליף בבשר עגל, וזמנין דמזבן בכור עגל תמים ואומר שבשר צבי הוא, דאין לחוש לבכורה:",
+                "<b>ולא עורות שאינן עבודים.</b> אבל עבודים זבנינן מיניה, דאי איתא דבכור הוה לא הוה טרח ביה, סבר שמעי בי רבנן ומפסדי ליה מינאי:",
+                "<b>לוקחים ממנו עורות של נקבה.</b> דמידע ידיעי. ותנא קמא דאסר, סבר דלמא חתיך לזכרותיה ועביד ביה כמין נקבות, וכי משיילי ליה מה חתוך זה שבמקום נקבות אומר עכברים אכלוהו. ואין הלכה כר׳ אליעזר:",
+                "<b>מלובן וצואי.</b> פירשו בגמרא דמלובן מצואי קאמר, כלומר מרוחץ מצואתו. ולא אמרינן אי דבכור הוא לא מפסיד טרחיה ולא מלבן ליה דסבר שמעי רבנן ומפסדי ליה מינאי, דכיון דטרחיה זוטא הוא טרח ומלבן ליה ולא קפיד עליה:",
+                "<b>אבל לוקחין ממנו טווי ובגדים.</b> דאי דבכור הוא כולי האי לא טרח בהו, דקפיד אטרחיה דלמא מפסדי ליה מיניה:",
+                "<b>טווי ובגדים.</b> לאו בגדים ממש קאמר. דהשתא טווי גרידא לוקחין ממנו, בגדים ארוגים מיבעיא. אלא בגדים היינו לבדים עשויים מצמר שאינן טוויין:"
+            ],
+            [
+                "<b>החשוד על השביעית.</b> לזרוע או לעשות סחורה בספיחי שביעית:",
+                "<b>סרק.</b> מתוקן במסרק. דכיון דטרחיה זוטא לא קפיד:",
+                "<b>אריג.</b> לאו אריג ממש. דהשתא טווי שרי אריג מיבעיא, הרי בא לכלל טווי קודם לכן. אלא אריג היינו כעין שרשרות שעושין מפשתן שלא נטוה מעולם:"
+            ],
+            [
+                "<b>אפילו מים ומלח.</b> משום קנס:",
+                "<b>כל שיש בו זיקת תרומות.</b> כל דבר שתרומה נוהגת בו. וכל, לאתויי קרבי דגים שמערבין בהן שמן זית, שיש בו זיקת תרומה. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>אינו חשוד על המעשרות.</b> ולוקחים ממנו תבואה בשאר שני השבוע, ואין מעשרין מהן ודאי אלא דמאי. וטעמא דחשוד על השביעית אין חשוד על המעשרות וחשוד על המעשרות אין חשוד על השביעית, לפי שיש בכל אחד מהן חומר שאינו בחברו, שביעית אינה צריכה להאכל לפנים מחומת ירושלים, ומעשר שני אינו נאכל אלא לפנים מן החומה, הלכך איכא דחמיר ליה עונש מעשר מעונש שביעית. ומעשר אית ליה פדיון, ושביעית כיון שנאסרה אין לה פדיון, הלכך איכא דחמיר עליה שביעית ממעשר:",
+                "<b>החשוד על זה ועל זה.</b> כיון דחשוד אדאורייתא כל שכן דחשוד על הטהרות, דמדרבנן הוא שיהא אדם אוכל חולין בטהרה:",
+                "<b>ויש שחשוד על הטהרות.</b> דרבנן, ואינו חשוד לשביעית ומעשרות. דמאן דחשוד אדרבנן לא חשוד אדאורייתא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל פסולי המוקדשין.</b> קדשים שנפל בהם מום, אם מוכרין אותן ביוקר טובת הנאה להקדש הוא. הלכך נמכרים באטליז, דהיינו שוק שמוכרים בו שאר בשר חולין ושם נמכר ביוקר:",
+                "<b>ונשקלין בליטרא.</b> להמכר כדרך שהקצבים מוכרים בשר חולין. דמתוך שיכולים למכור ביוקר מוסיפים בדמים כשפודים אותם מן ההקדש:",
+                "<b>חוץ מן הבכור ומן המעשר.</b> שאם נמכרים ביוקר הנאתן לבעלים. בכור הנאתו לכהן, דבשר בכור נאכל לכל אדם והכהן מוכרו ונוטל דמיו, ולכהן קרי בעלים של בכור. ומשום הנאת הדיוט לא מזלזלינן בקדשים לנהוג בהן מנהג חולין למכרן באטליז, אלא בביתו, ואע״פ שלא יקפצו עליהם בני אדם כל כך. ואין נשקלים בליטרא אלא באומד, ואם יפסיד לית לן בה:",
+                "<b>ושוקלין מנה כנגד מנה בבכור.</b> שאם יש לו חתיכת בשר חולין שנשקלה בליטרא יכול לשקול בשר בכור כנגדה. אבל מעשר אין שוקלים מנה כנגד מנה, דמיחזי כאילו מוכרו, ובהמת מעשר אסור למכרה כלל משום דלא כתיב בה לא יפדה כדרך שכתוב בבכור אלא לא יגאל, ושנינו בספרי בכור שנאמר בו לא יפדה, הוא נמכר, מעשר שנאמר בו לא יגאל אינו נמכר לא חי ולא שחוט ולא תמים ולא בעל מום:  "
+            ],
+            [
+                "<b>לא ימנה ישראל עם הכהן.</b> לאכול עמו בחבורה מבשר בכור בעל מום. שאין נמנין על הבכור אלא חבורה שכולה כהנים, דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, מה חזה ושוק כהנים אין, ישראל לא, אף בכור בין תמים בין בעל מום כהנים אין ישראל לא:",
+                "<b>ובית הלל מתירין ואפילו נכרי.</b> דכתיב (דברים י״ב:ט״ו) כצבי וכאיל, מה צבי ואיל אפילו נכרי, אף בכור נמי. וקרא דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, בבכור תמים דוקא משתעי:",
+                "<b>שאחזו דם.</b> חולי שהוא מסתכן בו מריבוי הדם:",
+                "<b>אין מקיזין לו דם.</b> ואפילו במקום שאינו עושה בו מום. דמתוך שאדם בהול על ממונו, אי שריית ליה במקום שאין עושה בו מום אתי למעבד במקום שעושה בו מום:",
+                "<b>ובלבד שלא יעשה בו מום.</b> שלא יסדוק ראש אזנו או ניב שפתיו במקום שלא יוכל לחזור ולהרפא. דסברי רבנן כל שכן דאי לא שריית ליה במקום שאין בו מום אתי למעבד אפילו במקום שיש בו מום:",
+                "<b>לא ישחוט עליו.</b> הואיל והוא הטילו. עד שיפול בו מום אחר:",
+                "<b>יקיז.</b> אף במקום שעושה בו מום, אם הוא צריך להקיז מאותו אבר. ולא יניחנו שימות. ואע״פ שהוא הטיל המום בידיו ישחט עליו. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הצורם.</b> הפוגם. ובכהן איירי, שפוגם אוזן הבכור כדי שיהיה חולין בידו:",
+                "<b>הרי זה לא ישחט עולמית.</b> ואפילו נפל בו מום אחר. משום קנס, לפי שעבר והטיל מום בקדשים. שהמטיל מום בקדשים סופג את הארבעים, ואפילו עשה מום בבעל מום. דכתיב (ויקרא כ״ב) כל מום לא יהיה בו, קרי ביה לא יהיה בו, שלא יטיל בו מום. ומדהוה ליה למכתב מום וכתב כל מום, לרבות אפילו בעל מום שלא יטיל בו מום:",
+                "<b>כשיולד לו מום אחר ישחט עליו.</b> ואפילו באותו מום עצמו. אם מת המטיל את המום, בנו שוחט אחריו על אותו המום. דלדידיה קנסו רבנן, לבריה לא קנסו רבנן. וכן הלכה:",
+                "<b>ושערו מדולדל.</b> לפי שלא נגזז מעולם:",
+                "<b>קסדור.</b> ממונה מהמלך:",
+                "<b>מה טיבו של זה.</b> שהניחוהו להזקין כל כך:",
+                "<b>פגיון.</b> סכין שיש לו שתי פיות קרוי פגיון:",
+                "<b>והתירוהו.</b> אף על פי שהנכרי נתכוין להטיל בו מום. כיון דשלא מדעת ישראל עשה, שלא נתכוין לעשות נחת רוח לישראל:",
+                "<b>ראה שהתירו והלר וצרם באזני בכורות אחרים.</b> כדי לעשות נחת רוח לישראל. נעשה כאילו אמר לו ישראל שיעשהו ואסור:",
+                "<b>היו תינוקות משחקים.</b> וצריכא לאשמעינן קסדור נכרי ותנוקות. דאי אשומעינן קסדור, הוה אמינא בנכרי הוא דשרי דליכא למגזר דלמא אתי למסרך וללמוד להטיל מום בקדשים, דסרכיה דנכרי לא אכפת לן שהרי נהוג הוא באיסורין, אבל קטן דאי שריית ליה אתי למסרך אימא לא. ואי אשומעינן תינוקות הוה אמינא תינוק הוא דשרו רבנן דמאן דחזי לא אתי למימר נמי אי הוה שדי ביה גדול מומא הוה משתרי, דקטן בגדול לא מיחלף, אבל נכרי גדול דאתי לאחלופי בגדול ישראל אימא לא, צריכי:",
+                "<b>כל שהוא לדעתו אסור.</b> לאתויי גרמא. כגון שיוליך הבהמה במקום שיש בו ברזל כדי שתכשל בו ויפול בה מום:",
+                "<b>ושלא לדעתו מותר.</b> לאתויי אם היה ישראל מסיח לפי תומו ואומר בפני הנכרי בכור זה אם נפל בו מום היינו אוכלים אותו, ושמע הנכרי והטיל בו מום, מותר:"
+            ],
+            [
+                "<b>היה בכור רודפו כו׳ הרי זה ישחט עליו.</b> ולא שנו אלא שבעטו בשעת רדיפה, אבל שלא בשעת רדיפה לא:",
+                "<b>הראויין לבוא בידי אדם.</b> שיש לומר אדם הטילם בו. כגון נסמית עינו, נקטעה ידו, נסדקה אזנו:",
+                "<b>רועים ישראל נאמנים.</b> ישראל הרועה בהמתו של כהן נאמן לומר על המומין שנפלו בבהמתו של כהן שמאליהם ארעו ויאכלנו בעליו הכהן במומו. ולא חשדינן ליה שמא ע״י אדם בא זה המום בכוונה ורועה זה משקר ובא להתירו כדי שישחטנו רבו כהן ויאכילנו ממנו, שהישראל מותר לאכול מן הבכור בעל מום כשהכהן נותן לו ממנו, בהכי לא חשדינן ליה, דללגימה מועטת כזו לא חיישינן שישקר הרועה ויעבור עבירה בעבור הנאת לגימה בלבד:",
+                "<b>רועים כהנים.</b> רועים שהם כהנים אין נאמנים כשרועים בהמתן של ישראל. דנחשד האי כהן רועה שהוא עצמו הטיל בו מום, דמימר אמר האי רועה, לא שביק רבי לדידי ויהביה לכהן אחרינא. וה״ה דכהן רועה אין נאמן להעיד על הבכור של כהן אחר, דחיישינן לגומלים, דסבר אעידנו עכשיו ויהא גומל לי כשיתן לי ישראל בכור תם ואטיל בו מום ויבא כהן זה ויעידני שמאליו נפל בו מום: ",
+                "<b>רבן שמעון בן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן על של עצמו.</b> רשב״ג פליג אתנא קמא, וסבר דלא נחשדו כהנים אלא על בכור עצמו שכבר נתנו לו ישראל, אבל על של חבירו בין רבו בין אחר לא נחשדו עליו:",
+                "<b>רבי מאיר אומר כל החשוד על דבר לא דנו ולא מעידו.</b> ואיכא בין ר׳ מאיר לתנא קמא, דלר׳ מאיר בכור כהן שנפל בו מום צריך שנים מן השוק להעיד עליו, ועד אחד אפילו שאינו כהן אין מועיל בו. ולת״ק דוקא כהן אינו נאמן להעיד על בכורו של כהן, דחיישינן לגומלים, אבל שאינו כהן אפילו אחד מעיד נאמן להתירו. ורשב״ג אומר אפילו בניו ובני ביתו של כהן נאמנים, דדוקא איהו גופיה על של עצמו אינו נאמן. ואשתו נמי אינה נאמנת מפני שהיא כגופו. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>הראיתי בכור זה.</b> לחכם, ואמר לי שמום קבוע הוא ושוחטו, ובלבד שיהיו לו עדים שלא הטילו בו. שהכהנים חשודים להטיל מום בבכור כדי למכרו ולהאכילו כחולין, אבל אין חשודין לאכול קדשים תמימים בחוץ ולומר על מום עובר שהוא קבוע. וכהן שהוא מומחה נאמן לדון על מום הבכור שהוא קבוע ולהתירו. וכן נאמן הכהן לומר בכור זה נתן לי ישראל במומו, שהוא עשוי להגלות אם נתנו לו ישראל במומו אם לאו, ומלתא דעבידא לאגלויי לא משקרי בה אנשי:",
+                "<b>הכל נאמנים על מומי המעשר.</b> הכהנים חייבים להפריש מעשר בהמה כישראל. והכל נאמנים לומר על מום שנעשה בבהמת מעשר דשלא בכוונה היה, ואפילו הבעלים. מגו דאי בעי שדי ביה מומא בכוליה עדריה קודם שיעשר ונמצא המעשר בעל מום:",
+                "<b>שנסמית עינו שנקטעה ידו.</b> דהיינו מום מובהק:",
+                "<b>בני הכנסת.</b> כלומר שאינן חכמים. והני מילי במקום שאין יחיד מומחה, אבל במקום שיש יחיד מומחה אינו נשחט אלא ע״פ מומחה, ואפילו במום מובהק. דומיא דהפרת נדרים שבמקום שיש יחיד מומחה אין שלשה הדיוטות מועילים:",
+                "<b>אפילו היו שם עשרים ושלשה.</b> אפילו היתה סנהדרין במקום ואין שם אחד שנטל רשות להתיר מומי הבכור, אינו נשחט על פיהם ואפילו במום מובהק, עד שיהיה שם מומחה. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>השוחט את הבכור.</b> ומכר מבשרו ונודע לנו שלא הראהו לחכם:",
+                "<b>מה שאכלו.</b> הלוקחים אכלו:",
+                "<b>ויחזיר להם את הדמים.</b> משום קנס. שהאכילם בשר איסור:",
+                "<b>מכרוהו.</b> הלוקחים לנכרי, הואיל ולא גרם להם איסורא, ישלמו לו דמי טריפה כמו שהיא נמכרת בזול, והוא יחזיר להם את המותר. וגבי בכור לא תני מכרוהו לנכרי, דבכור תמים אסור בהנאה:"
+            ]
+        ],
+        [
+            [
+                "<b>על אלו מומין.</b> נפגמה. אין פגימה בלא חסרון. אבל סדק משמע נמי בלא חסרון. ושיעור פגימה כדי שתחגור בה צפורן:",
+                "<b>הסחוס.</b> תנוך האוזן שקורין טנרו״ם בלע״ז:",
+                "<b>אבל לא מן העור.</b> דעור הדר בריא ולא הוי מומא. והאי עור היינו אליה רכה של אוזן:",
+                "<b>ניקבה מלוא כרשינה.</b> שיש בחלל הנקב שיעור גרגיר של כרשינה, בין שהנקב ארוך בין עגול, אם יש בכולן כדי להצטרף בחללו כשיעור גרגיר של כרשינה, הרי זה מום:",
+                "<b>שתהא נפרכת.</b> נעשית פירוכים ופתיתים כשממשמשים בה. ואין הלכה כר׳ יוסי. וכל הני מומין דחשיב במתניתין ששוחטין עליהן את הבכור ילפינן מקראי, דכתיב (דברים ט״ו:כ״א) וכי יהיה בו מום, כלל. פסח או עור, פרט. כל מום רע, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מומין שבגלוי ואינו חוזר, אף כל מומין שבגלוי ואינו חוזר:  "
+            ],
+            [
+                "<b>ריס של עין.</b> עפעף של עין:",
+                "<b>הרי בעיניו.</b> כלומר הרי שיש בעיניו:",
+                "<b>דק.</b> טיל״א בלע״ז:",
+                "<b>חלזון, נחש.</b> היינו חלזון היינו נחש, וקורהו נחש שעשוי מנומר כנחש. והוא בשר נוסף הנמשך וחופה קצת מן השחור שבעין, וקורין לו בערבי טפרא, כמו שקורין לצפורן טפרא, לפי שהוא חופה את העין כדרך שהצפורן חופה בשר האצבע:",
+                "<b>ועינב.</b> שיש בעינו כגרגיר של ענב:",
+                "<b>לבן הפוסק בסירא.</b> סירא היינו שורה שבעין סביב השחור שמשם מראית העין באה. ואם חוט לבן יוצא מן הלבן שבעין ופוסק אותה שורה ונכנס בשחור הוי מום:",
+                "<b>שחור ונכנס בלבן.</b> אם חוט אחד שחור יוצא מן השחור שבעין ופוסק בסירא ונכנס בלבן:",
+                "<b>אינו מום שאין מומין בלבן.</b> דלאו עין הוא אלא שומן העין:"
+            ],
+            [
+                "<b>חורוד.</b> כמין טיפין לבנות בעין. תרגום לבן, חיור:",
+                "<b>והמים.</b> היורדים אל העין ומונעים הראות:",
+                "<b>הקבועים.</b> אתרווייהו קאי, אחורוד והמים:",
+                "<b>בודקין אותו שלשה פעמים בתוך שמונים יום.</b> בכל כ״ז יום שהוא שליש הזמן של שמונים יום בקירוב בודקים אותו אם הלך החורוד. ואם הלך, אע״פ שחזר, מונין לו שמונים יום מיום שחזר. ואין החורוד קבוע עד שיעמוד שמונים יום. ואי לא בדקוהו בתוך שמונים יום, אע״פ שנמצא החורוד שם ביום שמונים לא הוי מום, דשמא בינתיים הלך וחזר. והלכה כר׳ חנניה בן אנטיגנוס:",
+                "<b>אלו הן המים הקבועים.</b> כלומר במאי ידעינן אי קבועים או עוברים:",
+                "<b>אכל לח ויבש של גשמים.</b> אם האכילוהו לרפואה תבן וחציר שקורין פיינ״ו בלע״ז:",
+                "<b>לח.</b> הגדל באדר וחצי ניסן:",
+                "<b>ויבש.</b> הגדל באלול וחצי תשרי:",
+                "<b>של גשמים.</b> היינו שגדל בשדה בית הבעל. ומתניתין חסורי מחסרא והכי קתני, אכל לח ויבש של גשמים הרי זה מום, של בית השלחין אינו מום. ודגשמים נמי, אכל יבש ואח״כ אכל לח אינו מום, עד שיאכל יבש אחר הלח:",
+                "<b>של בית השלחין.</b> ארץ הצריכה להשקות לא הוי רפואה, ולא בדקינן ביה:",
+                "<b>אכל יבש ואחר כך לח.</b> לרפואה, אין זו רפואתו ואע״פ שלא נתרפא בכך אינו מום:",
+                "<b>עד שיאכל יבש אחר הלח.</b> זו היא דרך רפואתו, תבן וחציר הגדל באדר וחצי ניסן מאכילין אותו באדר וחצי ניסן, ותבן וחציר הגדל באלול וחצי תשרי מאכילין אותו באלול וחצי תשרי. דלא שחטינן ליה עד שיעברו עליו כל ימי הקיץ ויבדוק בשניהם, ואם לא נתרפא הוי מום. וצריך שיאכל מהם לא פחות מכגרוגרת בכל סעודה וסעודה כל שלשה חדשים בתחלת הסעודה ולאחר ששתה, ולא יהיה כפות בשעה שאוכל העשבים הללו לרפואה, ולא יהיה יחידי אלא עם חבריו, בשדה ולא בתוך העיר. ואם שלמו כל התנאים הללו ולא נתרפא הוי מום ושוחטין עליו:"
+            ],
+            [
+                "<b>חוטמו שניקב וכו׳</b> והוא שניקבו מחיצות החיצונות של חוטם, שהנקב נראה מבחוץ. אבל אינו נראה אלא מבפנים כגון שניקבה מחיצה החולקת את החוטם, אינו מום, שסתר הוא, ואנן ילפינן מכלל ופרט וכלל דמומין שבגלוי בעינן:",
+                "<b>שנפגם.</b> ויש בו חסרון:",
+                "<b>שנסדק.</b> ואין בו חסרון. ושיעור פגימה, כדי שתחגור בה צפורן:",
+                "<b>שפתו.</b> שורה חיצונה של שפה. כלומר חודה החיצון:",
+                "<b>חיטיו החיצונות.</b> השינים שבאמצע הפה:",
+                "<b>שנפגמו.</b> נחסרו:",
+                "<b>נגממו.</b> נימוקו, ולא נשאר מהם אלא רושם מועט, ואינן בולטות כמו שרגילים להיות:",
+                "<b>והפנימיות.</b> שינים הגדולות שקורין משילא״ש, שנעקרו לגמרי. אבל נפגמו ונגממו לא הוי מום:",
+                "<b>אין בודקין מן המתאימות ולפנים.</b> שינים הגדולות שאחת נראית כשתים ועשויות כתאומות, משם ולפנים אינו נחשב מום מפני שהוא סתר. והן עצמן שנעקרו לא הוי מום. ואין הלכה כר׳ חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>הזובן.</b> הנרתק שהגיד של בהמה חבוי בו. כשנפגם הוי מום דלא הדר בריא, אבל ניטל לא הוי מום, דחוזר לאיתנו:",
+                "<b>עריה של נקבה.</b> בית הערוה הבולט לחוץ ונראה על שאר שטח הגוף:",
+                "<b>במוקדשים.</b> בשאר קדשים שיש בהן נקבה, כגון שלמים, דאילו בבכור ליכא נקבה:",
+                "<b>אבל לא מן הפרק.</b> דנפגם בין הפרקים מעלה ארוכה, כשלא נחתך כל הזנב:",
+                "<b>או שהיה ראש הזנב מפציל עצם.</b> הזנב התלוי למטה נקלף העור ובשר ונשאר העצם מגולה, שוב אין מעלה ארוכה, הואיל ובראש הזנב הוא:",
+                "<b>מפציל.</b> כמו אשר פצל [בראשית ל׳]. פירוש אחר, שנחלק הזנב בקצהו לשתי זנבות ובכל אחת משתיהן עצם:",
+                "<b>ובין חוליא לחוליא מלוא אצבע.</b> שחוליות של זנב רחוקות זו מזו מלוא אצבע דהיינו רוחב גודל:"
+            ],
+            [
+                "<b>אין לו ביצים או אין לו אלא ביצה אחת.</b> מתניתין חסורי מחסרא והכי קתני, אין לו שתי ביצים בשתי כיסין אלא בכיס אחד, אי נמי שני כיסין וביצה אחת, הרי זה מום:",
+                "<b>ר׳ ישמעאל אומר אם יש לו שני כיסים.</b> אסיפא פליג, דקאמר תנא קמא אם אין לו אלא ביצה אחת ושני כיסין הוי מום, לא היא, דכל שיש לו שני כיסין בידוע שיש לו שתי ביצים. אבל ארישא מודה דכי אין לו אלא כיס אחד כמי שאין לו אלא ביצה אחת דמי:",
+                "<b>רבי עקיבא אומר.</b> בידוע לא אמרינן, אלא מושיבו על עכוזו גרסינן. ודוגמתו בפרק כיצד מעברין (עירובין דף נ״ד). עכוזו תנן או אכוזו תנן. על עכוזו, על עגבתו אחת מושיבין את הבכור שאין לו אלא ביצה אחת בשני כיסין:",
+                "<b>וממעך.</b> וממשמש בכיס ובכסלים:",
+                "<b>אם יש שם ביצה אחת סופה לצאת.</b> ואם אינה יוצאה הוה מום:",
+                "<b>והתיר רבי עקיבא.</b> דהוי מום, הואיל ולא מצאה במקומה כשמיעך ומשמש. וכן הלכה:  "
+            ],
+            [
+                "<b>בעל חמש רגלים או שלש.</b> הא דחשבינן ליה בעל מום ולא טריפה, הני מילי כשיתר או חסר בידיו דהיינו אותם של צד הראש, אבל חסר רגל או יתר רגל מרגליו האחרונים, הויא טרפה ואסורה באכילה:",
+                "<b>קלוטות.</b> עגולות. ואפילו הן סדוקות הוי מום, דפרסות בהמה טהורה אינן עגולות:",
+                "<b>שחול.</b> שנשמטה ירכו. תרגום משיתיהו, שחלתיה:",
+                "<b>כסול.</b> דרך הבהמה שהירך מחוברת לאליה סמוך לכסלים, ולא למעלה מן הכסלים, וזו הירך על גבי הכסל:"
+            ],
+            [
+                "<b>אף על פי שאינו ניכר.</b> כשהוא עומד שאין השבר נראה, אבל ניכר כשהוא מהלך שהוא צולע. דאי אינו ניכר כלל לא הוי מום:",
+                "<b>מומין אלו.</b> נשבר עצם ידו ועצם רגלו שהוזכרו למעלה:",
+                "<b>אילא.</b> שם חכם:",
+                "<b>עגול כשל אדם.</b> דלאו היינו אורחא שיהא גלגל עין הבהמה עגול כשל אדם:",
+                "<b>רוב המדבר.</b> היינו אותו קצת הלשון שאינו מודבק למלקוחיו:",
+                "<b>ובית דין של אחריהן אמרו הרי אלו מומין.</b> וכן הלכה:"
+            ],
+            [
+                "<b>מעשה שהלחי התחתון.</b> משום דתנן לעיל דבפיו דומה לחזיר פליגי רבנן עליה דאילא, קמשמע לן השתא דלא פליגי רבנן עליה אלא בשפתו העליונה עודפת על התחתונה, אבל שפתו התחתונה עודפת על העליונה מודים רבנן דהוי מום. ומעשה נמי שהלחי התחתון עודף על העליון ואמרו חכמים הרי זה מום. והני מילי כשעצם הלחי התחתון עודף על העליון, אז הוי מום אפילו בבהמה. אבל אין בה עצם אלא ששפתו התחתונה ארוכה ומקבלה את העליונה, הוי מום באדם אבל לא בבהמה:",
+                "<b>אזן הגדי שהיתה כפולה.</b> שיש לו שתי אזנים מצד אחד אוזן בתוך אוזן:",
+                "<b>בזמן שהיא עצם אחד.</b> שאין לה אלא תנוך אחד, שנכפל תנוך העליון לתוכו ונתחבר למטה, הוי מום:",
+                "<b>ואם אינה עצם אחד.</b> שהתנוכים מובדלים למעלה:",
+                "<b>אינו מום.</b> וטעמא לא איתפרש. ומ״מ לא דמי לבעל חמש רגלים, דאוזן בתוך אוזן אינו נראה כל כך:",
+                "<b>שהיא דומה לשל חזיר.</b> עגולה כזנב החזיר, ואע״פ שאינה דקה כמותה:",
+                "<b>שלש חוליות.</b> דוקא בזנב של טלה הוא דבעינן שלש חוליות. אבל זנב של גדי, חוליא אחת בלבד מום, שתים אינו מום. וכן הלכה:"
+            ],
+            [
+                "<b>יבלת פורו״ש בלע״ז.</b> ואפילו היא בלובן שבעין, ויש בה שער, הרי זה מום:",
+                "<b>ושנפגם עצם ידו.</b> שניכר המום. ולעיל איירי בשנשבר:",
+                "<b>ושנפסק עצמו שבפיו.</b> שהשינים קבועות בו. ולמעלה מן החוטין קא מיירי. דאי חוטין גופייהו, דהיינו השינים עצמן שבאמצע הפה, הא תנן לעיל דאפילו נפגמו או נגממו הוי מום:",
+                "<b>עינו אחת גדולה.</b> כשל עגל:",
+                "<b>ואחת קטנה.</b> כשל אווז:",
+                "<b>במראה.</b> שנראה לכל שזו גדולה מזו:",
+                "<b>אבל לא במדה.</b> שאם אינו ניכר אלא במדה, אינו מום:",
+                "<b>ולא הודו לו חכמים.</b> לרבי יהודה. והלכה כחכמים:"
+            ],
+            [
+                "<b>לערקוב.</b> לקשר העליון שהוא מקום חבור הירך עם השוק. וכנגדו בגמל ניכר שיש לו כנגד ארכובה עליונה זו עצם בולט לחוץ:",
+                "<b>כל מרבית העגלים כן.</b> כל תרבות עגלים ומנהגן שיהא זנבן מגיע לערקוב [הלכך בציר מהכי הוי מומא], וכשהן גדילות נמתחות עד למטה:",
+                "<b>שבאמצע הירך.</b> הוא הקפיץ העליון שפירשתי דכנגדו בגמל ניכר:",
+                "<b>על אלו מומין שוחטין את הבכור.</b> אע״ג דתנן בריש פירקין על אלו מומין שוחטין את הבכור, הדר תנייה הכא. משום דתנן שלשה הוסיף וכו׳ ואמרו לו לא שמענו את אלו, הדר וכללינהו לומר שאף על אלו מומין שוחטים:"
+            ],
+            [
+                "<b>לא במקדש.</b> לפי שאינן ראויין, שאין מקריבין במקדש אלא מן המובחר:",
+                "<b>ולא במדינה.</b> שאינן מומין קבועים להפקיע קדושתן. אלא מניחין אותו עד שיפול בהן מום אחר קבוע ויהיו נשחטים עליו:",
+                "<b>גרב.</b> מין שחין לח מבחוץ ומבפנים. וגרב האמור בתורה דהוי מום, הוא שחין יבש:",
+                "<b>יבלת.</b> בלובן העין, ואין בה שער. ולעיל דחשיב לה במומין ששוחטין עליו, מיירי דיש בה שער:",
+                "<b>ובעל חזזית.</b> תרי גווני חזזית הוו. חזזית המצרית היא ילפת הכתובה בתורה שהוא לח מבחוץ ויבש מבפנים, והוי מומא דלא הדר בריא, דאמר מר למה נקרא שמה ילפת שמלפפת והולכת עד יום המיתה. וחזזית השנויה כאן היא מין שחין שיש לה רפואה:",
+                "<b>ומזוהם.</b> שיוצא ממנו ריח רע:",
+                "<b>ושנעבדה בו עבירה.</b> שרבע את האשה או שהמית את האדם ע״פ עד אחד, שאין לו אלא עד אחד לא ברביעה ולא בנגיחה:",
+                "<b>או על פי עצמו.</b> שאין שם עד, אלא הבעלים אמרו ראינוהו שנרבע או שהמית. ואינו נסקל על פיהם. ואי הוו שנים עדים כשרים מעידים בדבר הוי השור בסקילה, ואפילו בהנאה מיתסר:",
+                "<b>וטומטום ואנדרוגינוס.</b> דספק זכר הם וקדשי, ספק נקבה ולא קדשי:",
+                "<b>אין לך מום גדול מזה.</b> אאנדרוגינוס קאי. [דמקום] נקבות הוי כמום, והוי כבכור בעל מום, ונשחט במדינה ואסור בגיזה ועבודה:",
+                "<b>וחכמים אומרים אינו בכור.</b> דבריה בפ״ע הוא. ונגזז ונעבד. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>מומין אלו.</b> הפוסלין בבכור, פוסלים בכהן לעבודה, בין קבועים בין עוברים כל זמן שהן עליו:",
+                "<b>הכילון.</b> שראשו חד מלמעלה ורחב למטה. ודומה לכסוי של חבית שקרוי אכלה, לפיכך נקרא כילון:",
+                "<b>והלפתן.</b> שראשו דומה ללפת, שרחבה מלמעלה והולכת וכלה מלמטה:",
+                "<b>מקבן.</b> שדומה ראשו למקבת, שבולט הפדחת לחוץ וכן ערפו מאחוריו, ולצדעיו שוה ראשו, ודומה לפטיש דהיינו מקבת שיוצא מלפניו ומאחריו:",
+                "<b>וראשו שקוט.</b> גרסינן. יש מפרשים שראשו בולט הרבה ויוצא לחוץ כלפי פניו. ויש מפרשים שאינו בולט כלל לפניו, כענין שקיפס מאחוריו שאין ראשו בולט מאחוריו כלל, והוא מחוסר, שדומה כמי שנחתך ממנו חתיכה מאחוריו. ולשון שקיפס, שקול פיסא [סנהדרין ס״ד ע״ב], שניטלה ממנו חתיכה. ובתוספתא מונה ג״כ צואר שקוע, שראשו מוטל בין כתפיו ודומה כמי שאין לו צואר:",
+                "<b>ובעלי החטוטרת ר׳ יהודה מכשיר.</b> כשיש עצם בחטוטרת כולי עלמא לא פליגי דהוה מום. כי פליגי, בשאין בה עצם. ר׳ יהודה סבר חתיכת בשר בעלמא היא, ורבנן סברי, אמר קרא (ויקרא כ״א) כל איש אשר בו מום מזרע אהרן, השוה בזרעו של אהרן יעבוד, ושאינו שוה בזרעו של אהרן לא יעבוד. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואם יש לו הרי זה כשר.</b> והוא שתהיה שיטת השער המקפת מאזן לאזן מאחוריו, ולא לפניו. דטפי הוי נוי כשיש לו לאחוריו ולא לפניו יותר מכשיש לו סביב כל הראש ובאמצע קרח. וכל שכן דיש לו לפניו ולא לאחוריו דפסול:",
+                "<b>גבינים.</b> גבות העין:",
+                "<b>שגביניו שוכבים.</b> ששערות גביניו ארוכים ומוטלים על עיניו:",
+                "<b>מי שיש לו שני גבים ושתי שדראות.</b> לא שיש לו שני גבים ממש, דההוא לא חיי. אלא כגון ששדרתו עקומה ומיחזי כגבין ושדראות הרבה. וכולי עלמא מודו דכל הני מומי דחשיבי הני תנאי הוי מום, ומשמעות דורשים בלבד איכא בינייהו, דכל חד סבר שהמום שהוא מונה הוא גבן האמור בתורה:"
+            ],
+            [
+                "<b>הכוחל שתי עיניו כאחת.</b> שחוטמו שבין עיניו שקוע ואינו בולט כלל, עד שכשהוא בא להעביר מכחול בעיניו יכול למשוך המכחול בין עין לעין ואין החוטם מעכבו:",
+                "<b>שתי עיניו למעלה.</b> בגובה המצח שלא כשאר בני אדם:",
+                "<b>ושתי עיניו למטה.</b> מן המקום שנהוגים להיות:",
+                "<b>עינו אחת למעלה.</b> מן המקום הנהוג:",
+                "<b>ועינו אחת למטה.</b> מן המקום הנהוג:",
+                "<b>רואה את החדר ואת העליה כאחת.</b> שעיניו עומדות במקומן הראוי אבל עינו אחת רואה למעלה ועינו אחת למטה, חדר למטה ועליה למעלה. וכל מי שהוא מעוות הראות עושה כן, שמדבר עם חבירו ונראה כאילו מביט בפני אדם אחר:",
+                "<b>סכי שמש.</b> כשרוצה להביט אל השמש מעמץ עיניו וסוגר עפעפיו:",
+                "<b>זגדוס.</b> זוג שנים. דוס בלשון רומי שנים. כלומר, הזוג של עינים או של גביני העין שדרכם להיות שוין חלוק לשני ענינים. כגון עינו אחת שחורה ואחת כעין התכלת. באחת מגבות עיניו שער מרובה ובאחת מעט. וכן בכל שאר זוגות של אברים כל זוגא דלא שוו להדדי, זגדוס קרי ליה:",
+                "<b>צירן.</b> שעיניו זולגות, דולפות ויורדות תמיד דמעה:",
+                "<b>שנשרו ריסי עיניו.</b> שנפל שער שבעפעפיו. ",
+                "<b>מפני מראית העין.</b> אבל מום גמור לא הוי. והני מילי כשנשאר בעפעפים רושם שער, אבל אם לא נשאר רושם לשער כל עיקר, הרי זה מום גמור. וכן אי נפישי שערי בריסי העין, הוי מום גמור. ושלשה דינים חלוקים יש במומי אדם. המומין השוין באדם ובבהמה, כהן שעבר ועבד בהן לוקה ועבודתו מחוללת. והמומין היתירים באדם ואינן בבהמה, לוקה אם עבד ואין עבודתו מחוללת. והמומין שהן מפני מראית העין, אם עבר ועבד אינו לוקה, ואין צריך לומר שאין עבודתו מחוללת:"
+            ],
+            [
+                "<b>גופו גדול מאיבריו.</b> שיעור גופו גדול מן הראוי לפי שיעור שאר אבריו כגון ידיו ורגליו ושוקיו:",
+                "<b>חוטמו גדול.</b> שיעור החוטם כשיעור אצבע קטנה של ידו. ואם היה ארוך מכן או קצר מכן, הרי זה מום:",
+                "<b>דומות לספוג.</b> שכווצות וסתומות:"
+            ],
+            [
+                "<b>דדיו שוכבים.</b> גדולים עד שנראים שוכבים כדדי אשה:",
+                "<b>נכפה.</b> נופל מחמת חולי:",
+                "<b>אפילו אחת לימים.</b> שאינו נופל תדיר אלא פעם אחת לזמן מרובה:",
+                "<b>רוח קצרית.</b> שרוחו קצרה מחמת [מרה] השחורה הגוברת עליו לפרקים ונשאר בלא הרגש:",
+                "<b>המאושכן.</b> שכיס של ביצים שלו ארוך עד שמגיע לארכובה. בין שהוא נפוח מחמת רוח או מחמת ליחה:",
+                "<b>ובעל גבר.</b> בעל אבר. שנתארך הגיד שלו ונעשה גדול עד שמגיע לארכבותיו:",
+                "<b>שנמרחו אשכיו.</b> שנימוחו ביציו:",
+                "<b>שרוח באשכיו.</b> וע״י כן ביציו נפוחים:",
+                "<b>שמראיו חשוכין.</b> שהוא שחור. ואע״פ שאינו שחור ככושי. ולשון מרוח אשך, מראה חושך. ולאו בביצים משתעי קרא. ובעיקר הדין לא פליגי, שכל אחד מהם מודה במום שמונה חבירו דהוי מום. ולא נחלקו אלא בפירושו של מקרא, ומשמעות דורשין איכא בינייהו:"
+            ],
+            [
+                "<b>המקיש בקרסוליו.</b> שארכבותיו עקומות לחוץ וקרסוליו לפנים ונוקשים זה בזה כשהוא מהלך. ומקיש בארכבותיו הוי איפכא, שרגליו עקומים כלפי חוץ ומרוחקים זו מזו עד שארכבותיו למעלה [העקומות] כלפי פנים נוקשות זו בזו:",
+                "<b>בעל הפיקין והעיקל.</b> וקא פריש עיקל ברישא:",
+                "<b>כל שהוא מקיף פרסותיו.</b> כשיושב ומקרב פרסות רגליו זו לזו:",
+                "<b>ואין ארכובותיו נוגעות זו לזו.</b> שעקומות כלפי חוץ. ובעל הפיקין הוא שפיקה יוצא מגודלו, חתיכת בשר עגולה כפיקה יוצאה מגודל של ידו או מגודל של רגלו:",
+                "<b>עקבו יוצא מאחוריו.</b> כגון ששוקו עומד באמצע רגלו, שחצי הרגל לפנים וחצי רגל לאחור:",
+                "<b>רחבות כשל אווז.</b> שקלושות הן כשל אווז ואין ארכן יותר על רחבן:",
+                "<b>קלוטות.</b> מדובקות זו בזו:",
+                "<b>עד הפרק.</b> האמצעי של אצבעות:",
+                "<b>למטה מן הפרק.</b> דהיינו לצד הצפורן שמחוברים כולן:",
+                "<b>וחתכה.</b> שיהיו מחולקים, כשר:",
+                "<b>היתה בו יתירה.</b> אצבע יתירה:",
+                "<b>אם יש בה עצם פסול.</b> דהואיל וחתכה הרי הוא מחוסר אבר שנמצא בו:",
+                "<b>שש ושש עשרים וארבע.</b> כלומר אפילו היו אצבעות ידיו ואצבעות רגליו שוין, שבכל יד ובכל רגל יש שש ושש, אפילו הכי חכמים פוסלים. וכל שכן אם היה בידו אחת חמש ובידו אחת שש, דהוי מום טפי. והלכה כחכמים:",
+                "<b>השולט בשתי ידיו רבי פוסל.</b> דסבר כחישותא אתילידא ביה בימין:",
+                "<b>וחכמים מכשירין.</b> סברי בריאותא היא דאתילידא ליה בשמאל. והלכה כחכמים:",
+                "<b>הכושי.</b> שחור:",
+                "<b>הגיחור.</b> אדום כארגמן:",
+                "<b>הלבקן.</b> לבן ביותר:",
+                "<b>והקפח.</b> ארוך ודק, שאינו עב לפי ארכו. והוא מכוער ומגונה:",
+                "<b>והשכור.</b> ולא מיין, הוא דחשיב כבעל מום מן המומים היתירים באדם, שאם עבד לוקה ואין עבודתו מחוללת. אבל השכור מיין ושכר, אם עבד חילל. דבפרשת שתויי יין כתיב (ויקרא י׳) ולהבדיל בין הקודש ובין החול. ושכור דמתניתין אינו אלא ששתה חלב הרבה, או רוב דבש, או אכל דבילה קעילית, ונתבלבלה דעתו. שאלו חשובים כבעלי מומים ואין מחללים עבודה:",
+                "<b>ובעלי נגעים טהורים.</b> כגון בוהק וכולו הפך לבן. דאי מנגעים טמאים לא צריך למימר, דאפילו אכניסת עזרה חייב כרת:",
+                "<b>דלדולין.</b> כמין חתיכות בשר יוצאות תלויות בהן. והלכה כר״א בן יעקב:"
+            ],
+            [
+                "<b>אותו ואת בנו.</b> אב ובנו כהן עובדים עבודה ביום אחד ובזמן אחד. ואין אותו ואת בנו בבהמה קרבין ביום אחד:",
+                "<b>וטריפה.</b> שנולד בה אחד מסימני טריפות המנויין בפרק אלו טריפות, אינה קריבה על גבי המזבח:",
+                "<b>ויוצא דופן.</b> שקרעו את אמו והוציאוהו חי. בבהמה, פסולה להקרבה, דכי יולד כתיב, פרט ליוצא דופן. ובכהן המקריב לא מפסיל בהכי:",
+                "<b>הנושא נשים בעבירה.</b> כהן שנשא גרושה וחללה זונה, נודר ועובד. אע״פ שעדיין לא גירש מותר לעבוד אחר שנדר שלא יהנה הוא ממנה והיא ממנו עד שיגרש. והוא שידור על דעת רבים שאין לו התרה אלא לדבר מצוה. וליכא למיחש שמא ילך אצל חכם ויאמר דלצורך דבר מצוה הוא שואל שיתירו לו את נדרו, דכיון דקיימא לן שהבא להתיר נדרו צריך לפרש על מה נדר, ודאי כי שמע חכם דמשום שהיא גרושה או זונה דאסורה לו נדר לא שרי ליה נדרו:",
+                "<b>עד שיקבל עליו שלא יהא מיטמא למתים.</b> הכא סגי ליה בקבלה, ולא מדרינן ליה כמו גבי נושא נשים בעבירה. משום דהתם יצרו תוקפו, הכא גבי טומאה אין יצרו תוקפו, הלכך בקבלה גרידא סגי ליה:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בכור לנחלה.</b> ליטול פי שנים:",
+                "<b>ואינו בכור לכהן.</b> לתת לכהן פדיונו חמשת סלעים:",
+                "<b>הבא אחר הנפלים.</b> כגון שהיו תאומים, אחד מהם נפל שלא כלו לו חדשיו ואחד כלו לו חדשיו, והנפל שלא כלו לו חדשיו יצא ראשו חי והחזירו, וקדמו אחיו ויצא. זה האחרון בכור לנחלה, דראשון לא הפסידו, ואע״ג דיציאת הראשון חשיבא לידה מעליא. וטעמא, משום דכתיב ראשית אונו, מי שלב אביו דוה עליו אם מת, יצא נפל שהוציא ראשו ראשון דלאו בר קיימא [הוא] דאין לבו דוה עליו. אבל לענין פטר רחם פטור האי ולד [אחרון], דבפטר רחם תלה רחמנא, והרי הראשון פטר את הרחם:",
+                "<b>ובן תשעה מת שיצא ראשו.</b> והחזירו, ויצא אחיו, הוי בכור לנחלה. דהא ראשון לא חשיב, דאין לבו דוה עליו, ולענין כהן לאו פטר רחם הוא. אבל יצא ראש בן תשעה חי ואח״כ החזירו ומת, בכור לנחלה נמי לא הוי זה הבא אחריו:",
+                "<b>וכן המפלת בהמה כו׳</b> למפטר מנחלה לא חשיבי דאין הלב דוה עליהם, אבל פטר רחם מיהא הוי:",
+                "<b>וחכמים אומרים עד שיהא בו מצורת אדם.</b> לא חשיב פטר רחם, והבא אחריו הוי בכור לכהן. והלכה כחכמים:",
+                "<b>סנדל.</b> חתיכת בשר עשויה כדמות סנדל, ואין לה צורת אברים, ורגילה לבוא עם ולד. ולשון סנדל יש מפרשים שנאוי ודל:",
+                "<b>או שליא.</b> דאין שליא בלא ולד אלא שנימוח, ומיהו פטר רחם הוי:",
+                "<b>ושפיר מרוקם.</b> חתיכה של בשר שמרוקם בה צורת העובר. ועל שם שעשויה כשפופרת של ביצה קרויה שפיר:",
+                "<b>והיוצא מחותך.</b> שנחתך אבר אבר ובדרך זה יצא כולו. אבל ראש מחותך, לא פטר אם קדם אחיו ויצא קודם יציאת רוב אברי המחותך, והוי נמי בכור לכהן:",
+                "<b>שכבר ילדה.</b> דלענין נחלה דאב כתיב ראשית אונו, ולענין כהן תלא רחמנא בפטר רחם:",
+                "<b>עודה שפחה.</b> אפילו עודה שפחה בלידה ראשונה ונשתחררה עכשיו. או נכרית ונתגיירה ומשבאת ליד ישראל ילדה, נמי הוי בכור לנחלה, שהרי לא היו לזה בנים:",
+                "<b>רבי יוסי הגלילי אומר בכור לנחלה ולכהן.</b> דבנים הנולדים בנכריותה לא פטרי. ואין הלכה כרבי יוסי הגלילי:",
+                "<b>נתגיירה מעוברת.</b> ובעלה עמה וילדה. הרי אותו ולד בכור לכהן, דפטר רחם הוא בישראל. ולא לנחלה, דכיון דהורתו שלא בקדושה לאו בר נחלה הוא, דזרע עובד כוכבים רחמנא אפקריה, דכתיב (יחזקאל כ״ג:כ׳) וזרמת סוסים זרמתם:",
+                "<b>ילדה היא וכהנת.</b> בת ישראל מבכרת שילדה עם כהנת מבכרת ואין ידוע אי זה ולד של ישראל:",
+                "<b>או היא ולויה.</b> דלויה נמי בנה פטור מחמש סלעים. כדאמרן בפרק קמא:",
+                "<b>או היא ואשה שכבר ילדה.</b> ואין ידוע איזה בנה:",
+                "<b>בכור לכהן.</b> ובעלה של מבכרת חייב חמש סלעים לכהן, דהא בן זכר יש לו כל היכא דאיתיה:",
+                "<b>ולא לנחלה.</b> דהא לא ידע בריה דמאן הוא:",
+                "<b>וכן מי שלא שהתה כו׳</b> הוא בכור לכהן, והוא יפדה את עצמו. ולא לנחלה, דהא לא ידע מאן ירית. ואפילו כפשוט לא ירית, דהאי מדחי ליה לגבי האי והאי מדחי ליה לגבי האי. ומתניתין דקתני ולא לנחלה, על הבא אחריו קאמר, שהבא אחריו אינו בכור לנחלה, דשמא זה הספק בן האחרון הוא:",
+                "<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, תולעים. שהשפיר עשוי כולו חתיכות קטנות דקות דומות לתולעים:",
+                "<b>דגים וחגבים.</b> לאו ולד נינהו, דלא נאמרה בהן יצירה כאדם:",
+                "<b>יום ארבעים.</b> משנתעברה, מיא בעלמא נינהו, ואין כאן ולד עד למחרת יום ארבעים. דארבעים יום הוי יצירת הולד:  "
+            ],
+            [
+                "<b>יוצא דופן והבא אחריו.</b> דרך רחם. כגון שקרעו אשה שתאומים בבטנה, ולאחר שהוציאו הראשון דרך דופן יצא השני דרך רחם. אבל להוציא ולד מן האשה דרך דופן ושתתרפא האשה ותחזור ותתעבר ותלד, כתב רמב״ם דאי אפשר:",
+                "<b>שניהם אינן בכור.</b> ראשון לא הוי בכור לנחלה, וילדו לו בעינן. ושני נמי לא, ראשית אונו בעינן. ובכור לכהן ראשון לא הוי, דפטר רחם בעינן. ושני נמי לא הוי בכור לכהן, דבכור לרחם ואינו בכור לולדות כגון זה שהיה ולד קודם. לכן, אינו בכור:",
+                "<b>רבי שמעון אומר הראשון לנחלה.</b> סבר וילדו אף יוצא דופן במשמע:",
+                "<b>והשני לחמש סלעים.</b> סבר, בכור לרחם אע״פ שאינו בכור לולדות הוי בכור. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>וילדה שני זכרים נותן חמש סלעים.</b> דאחד מהן בכור:",
+                "<b>האב פטור.</b> דמצי למימר הבכור מת. וכשמת הבן קודם שלשים אינו חייב בפדיון, ועכשיו שהדבר ספק שמא הבכור מת ופטור, שמא זה שנשאר הוא הבכור וחייב, הוי הכהן מוציא מחבירו, והמוציא מחבירו עליו הראיה. והוא הדין שהבן הנשאר פטור מלפדות את עצמו כשיהיה גדול:",
+                "<b>מת האב.</b> לאחר שלשים:",
+                "<b>ואם לאו פטורים.</b> דסבר ר׳ מאיר האחין שחלקו בנכסי אביהן דין לקוחות יש להן, לפי שאין ברירה לכל אחד על ירושתו, אלא הרי הן כאילו קנו זה מזה כל אחד חלקו ואלו החמש סלעים היה חוב על אביהן כמלוה על פה, ומלוה על פה אינה גובה מן הלקוחות, הלכך אם חלקו עד שלא נתנו פטורים:",
+                "<b>רבי יהודה אומר נתחייבו הנכסים.</b> קסבר האחים שחלקו יורשים הן, דיש ברירה לומר כל אחד זכה בחלקו, ומלוה על פה גובה מן היורשים. והלכה כר׳ יהודה:",
+                "<b>זכר ונקבה אין כאן לכהן כלום.</b> דאמר ליה הנקבה יצאה ראשונה, והמוציא מחבירו עליו הראיה:"
+            ],
+            [
+                "<b>שתי נשים.</b> של איש אחד, וילדו שני זכרים במחבוא, שנתערבו:",
+                "<b>אם לכהן אחד נתן.</b> פדיון שניהם, יחזיר לו הכהן חמש סלעים, הואיל ומת בתוך שלשים ואיגלאי מלתא דנפל הוא ושלא כדין שקל:",
+                "<b>אין יכול להוציא מידם.</b> דכל חד וחד מדחי ליה ואומר הריני מחזיק בם בשביל פדיון החי:",
+                "<b>או שני זכרים ונקבה.</b> ילדו הנשים שלו במחבוא:",
+                "<b>נותן חמש סלעים לכהן.</b> דממה נפשך חד הוי בכור, אם האחת ילדה שני זכרים האחד בכור, ואם האחת ילדה זכר ונקבה, נמצא שחברתה ילדה זכר לבדו והוא בכור, ואותו שעם הנקבה פטור שמא נקבה יצאה ראשון:",
+                "<b>אין לכהן כלום.</b> דאיכא למימר הנקבות יצאו תחלה ואין כאן בכור:",
+                "<b>האב פטור.</b> דמצי למימר בן המבכרת מת:",
+                "<b>נתנו עד שלא חלקו כו׳</b> כדפרישנא לעיל. והלכה כר׳ יהודה:",
+                "<b>זכר ונקבה.</b> יש לומר אותה שלא בכרה ילדה הנקבה ואין כאן בכור:"
+            ],
+            [
+                "<b>מת אחד.</b> מן הולדות:",
+                "<b>יחזיר להם חמש סלעים.</b> ויחלוקו שני האבות. והני מילי כשכתב אחד מהן הרשאה לחברו, אבל אם לא כתב אחד מהן הרשאה לחברו, כי אזיל חד מינייהו לגבי כהן דחי ליה לומר בנך החי, וכי אזיל אידך דחי ליה לומר בנך החי:",
+                "<b>זכר ונקבה האבות פטורים.</b> דכל חד וחד אמר ליה לכהן הנקבה שלי היא:",
+                "<b>והבן חייב לפדות את עצמו.</b> דמכל מקום בכור הוא:",
+                "<b>שתי נקבות וזכר.</b> יש לומר האחת ילדה נקבה והאחרת זכר ונקבה והנקבה יצאה תחלה, הלכך אין כאן לכהן כלום. וכן שני זכרים ושני נקבות:"
+            ],
+            [
+                "<b>אחת בכרה ואחת שלא בכרה וכו׳</b> אין כאן לכהן כלום. דיש לומר המבכרת ילדה הנקבה: ",
+                "<b>מת הבן בתוך שלשים יום.</b> אבכורות ודאין דעלמא קאי:",
+                "<b>יחזיר.</b> דנפל הוה. ולא מיחייב בפדיון עד לאחר שלשים יום:",
+                "<b>מת ביום שלשים כיום שלפניו.</b> ואע״פ שנתן לו יחזיר. דגמרינן חודש חודש ממדבר, כתיב הכא (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, וכתיב במדבר (שם ג׳) פקוד כל בכור זכר מבן חודש ומעלה, דמשמע לאחר שלשים:",
+                "<b>רבי עקיבא אומר אם נתן לא יטול.</b> מספקא ליה לר״ע מדאיצטריך למכתב ומעלה גבי ערכין, ולא גמרינן ממדבר, הוו להו שני כתובים הבאים כאחד ואין מלמדים, הלכך אם נתן לא יטול. ואם לא נתן לא יתן, דהמוציא מחבירו עליו הראיה. והלכה כחכמים:",
+                "<b>בחזקת שלא נפדה.</b> דלא עביד איניש דפריק תוך שלשים:",
+                "<b>לאחר שלשים בחזקת שנפדה.</b> דכהן [הוי מוציא מחבירו והורע כחו]:",
+                "<b>הוא קודם לבנו.</b> הכל מודים כל היכא דלית ליה אלא חמש סלעים הוא קודם את בנו, דמצוה דידיה עדיף. כי פליגי דאיכא חמש סלעים ממשעבדי וחמש בני חורי, ר׳ יהודה סבר מלוה הכתובה בתורה ככתובה בשטר דמיא, וחמש סלעים דידיה דאחייב בהו אבוה אזיל כהן וטריף ממשעבדי, שהרי שעבודו של כהן קדים. והיינו דקאמר שמצותו על אביו, כלומר שמאביו נשתעבדו הנכסים. ובהני חמש בני חורי פריק לבריה מיד, דאי יהיב בני חורי משום פדיון דידיה, תו לא מפריק בנו, דשמא שעבוד הלקוחות קודם ללידת בנו. ורבנן סברי מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, ואי יהיב בני חורי בשביל בנו תו לא מפריק איהו, דכהן לא מצי טריף מלקוחות, הלכך מצוה דידיה עדיף. והלכה כחכמים:"
+            ],
+            [
+                "<b>חמש סלעים של בן.</b> הסלע האמור במשנה הוא השקל האמור בתורה בכל מקום. ופעמים נקרא בתורה כסף, חמשים כסף, מאה כסף. והוא היה בימי משה משקל שלש מאות ועשרים גרגירי שעורה, ובבית שני הוסיפו עליו והעלוהו למשקל שלש מאות ושמונים וארבע שעורה. וכן מונים היום לחמש סלעים של בן. ונמצאו חמש סלעים משקל אלף ותשע מאות ועשרים שעורות בינוניות של כסף מזוקק:",
+                "<b>במנה צורי.</b> היוצא במדינת צור. וכל כסף של תורה כגון חמשת סלעים של בן שלשים של עבד וחמשים של אונס ומפתה ומאה של מוציא שם רע כולם במנה צורי שהוא כסף מזוקק. וכל כסף שהוא מדבריהם כגון הקנסות וכתובת אשה לדברי רמב\"ם כולם כסף מדינה, שאחד משמונה חלקים שבהם כסף ושבעה חלקים נחושת. אבל רבותי הורו שכתובת בתולה יש לה דין כסף של תורה, שכן כתוב כמוהר הבתולות, ומאתן זוזי הן של כסף נקי. ומשקל כל זוז תשעים ושש שעורות:",
+                "<b>וכולן נפדין.</b> הכי קאמר, וכל הנפדים נפדין בכסף ובשוה כסף, חוץ מן השקלים. כל הנפדין כגון בכור אדם והקדשות, נפדין בין בכסף בין בשוה כסף, חוץ מן השקלים, שהבא לשקול מחצית השקל צריך שיתן אותו מכסף נקי מטבע מצוייר ולא שוה כסף. ומעשר שני נמי אין נפדה אלא במטבע של כסף שיש עליו צורה ולא בשוה כסף, דכתיב (דברים י״ד) וצרת הכסף בידך, כסף שיש עליו צורה:"
+            ],
+            [
+                "<b>אין פודין.</b> בכור אדם:",
+                "<b>לא בעבדים.</b> אע״ג דאמרן לעיל בכסף ובשוה כסף, אין פודין לא בעבדים:",
+                "<b>ולא בשטרות.</b> שאם יש לו שטר על חברו בחמש סלעים ונתנו לכהן שיגבה אותו חוב בפדיון בנו, אין בנו פדוי:",
+                "<b>ולא בהקדשות.</b> כלומר, ולא ההקדשות נמי אין פודין אותן לא בעבדים ולא בשטרות ולא בקרקעות:",
+                "<b>כתב לכהן שהוא חייב לו ה׳ סלעים.</b> משום פדיון בנו:",
+                "<b>חייב ליתן לו ובנו אינו פדוי.</b> דבר תורה בנו פדוי לכשיתן. ומה טעם אמרו יתן ובנו אינו פדוי, גזירה שמא יאמרו פודין בשטרות:",
+                "<b>לפיכך.</b> דאמרינן שחייב ליתן לו חמש סלעים אחרים לפדיון בנו:",
+                "<b>אם רצה הכהן להחזירם וליתנם לו במתנה רשאי.</b> אבל תקנה אחרת ליכא. ואע״פ שהכהן רשאי להחזיר וליתן החמש סלעים במתנה לאבי הבכור, אם דעת אבי הבן סומכת בודאי שיחזיר לו הכהן החמש סלעים, אין הבן פדוי, בין החזיר הכהן בין לא החזיר. כך נראה מן הגמרא:",
+                "<b>שנאמר יהיה לך ופדה תפדה.</b> כשיהיה לך הפדיון אז בנו פדוי. והאי קרא לאהרן נאמר:"
+            ],
+            [
+                "<b>ולא בנכסי האם.</b> נכסי מלוג של האם. דכתיב (דברים כ״א:י״ז) כי הוא ראשית אונו לו משפט הבכורה, משמע דאדידיה קאי, כלומר בנכסיו משפט הבכורה ולא בנכסי אשתו:",
+                "<b>ואינו נוטל פי שנים בשבח.</b> אם השביחו הנכסים לאחר מיתת האב קודם שחלקו, אין הבכור נוטל פי שנים בשבח. אלא שמין את הנכסים מה הן שוין בשעת מיתת אביהן והבכור נוטל פי שנים בהן בלבד, שנאמר (שם) בכל אשר ימצא לו, לאב בשעת מיתה:",
+                "<b>בראוי.</b> בנכסים שלא היה אביהן מוחזק בשעת מיתתו אבל ראויין היו ליפול לו בירושה ונפלו להן לאחר זמן, אין הבכור נוטל בהן פי שנים:",
+                "<b>ולא האשה בכתובתה.</b> בשבח שהשביחו. אם אין שוין הנכסים בשעת מיתת בעלה כדי שיעור כתובתה ואח״כ השביחו, אינה נוטלת כתובתה אלא כמה שהיו שוין. ואע״ג דבעלמא בעל חוב גובה השבח, מקולי כתובה שנו כאן. וכן אינה נוטלת בראוי כבמוחזק:",
+                "<b>ולא הבנות.</b> נוטלות מזונות לאחר מיתת אביהן בתנאי כתובה, ובנן נוקבין די יהוויין ליכי מנאי יהוויין יתבן בביתי ומתזנן מנכסאי, לא מן השבח שהשביחו הנכסים ולא מן הראוי לבוא לאחר מיתה. כיון דמזונות הבנות מתנאי כתובה הן ככתובה דמו:",
+                "<b>ולא היבם.</b> הנוטל חלק המת שיבם את אשתו, אינו נוטל חלק אחיו לא מן השבח ולא מן הראוי לבוא. מאי טעמא, דבכור קרייה רחמנא (דברים כ״ה:ו׳) והיה הבכור אשר תלד, כבכור, מה בכור אינו נוטל בשבח ולא בראוי לבוא, אף יבם אינו נוטל לא בשבח ולא בראוי לבוא:",
+                "<b>וכולן אינן נוטלין בשבח.</b> הדר תנא ליה, לאתויי שבחא דממילא, כגון תבואה שהיתה שחת כשמת אביו ועכשיו נעשו שבולים, או תמרים סמדר ונעשו עכשיו תמרים גדולים. דאי מרישא, הוה אמינא כי אין בכור נוטל פי שנים בשבח הני מילי בשבח שטרח בו אחיו כגון זיבול שדות וקשקוש ועידור:",
+                "<b>ולא בראוי כבמוחזק.</b> לאתויי אם היה אבי אביהם חי בשעת מיתת אביהם והיו נכסים ראויים ליפול להם כשימות, אע״ג דודאי עתידים ליפול להם ואפילו יש לו בן אחר יטלו אלו חלק אביהן, וסלקא דעתך אמינא דכמוחזק דמי, קמשמע לן. דאי מרישא, הוה אמינא ראוי דקתני רישא שאין הבכור נוטל בו, כגון שנפלו להן נכסי אחי אביהן שלא היו לו בנים בשעת מיתת אביהן, ואין ראויין אלא מספק דשמא לא יהיה לו זרע:"
+            ],
+            [
+                "<b>הבכורה.</b> אינה חוזרת ביובל דכתיב (דברים כ״א:י״ז) פי שנים, מקיש שני חלקיו זה לזה, מה חלק פשיטותו אינו חוזרת ביובל דירושה היא כדכתיב (שם) והיה ביום הנחילו את בניו, אך חלק בכורתו ירושה:",
+                "<b>והיורש את אשתו.</b> דהאי תנא סבר דאורייתא היא, לשארו הקרוב אליו ממשפחתו וירש אותה (במדבר כ״ז), מכאן שהבעל יורש את אשתו:",
+                "<b>והמיבם את אשת אחיו.</b> ונטל חלק אחיו, ירושה גמורה היא ואינו מחזיר לשאר אחיו ביובל. דבכור קרייה רחמנא, והיה הבכור, והבכורה אינה חוזרת ביובל כדילפינן:",
+                "<b>והמתנה כדברי ר׳ מאיר.</b> דמכר הוא דאמר רחמנא ליהדר ביובל, ירושה ומתנה לא:",
+                "<b>וחכמים אומרים מתנה כמכר.</b> כדכתיב (ויקרא כ״ה:י״ג) בשנת היובל הזאת תשובו איש אל אחוזתו, וקרא יתירא הוא דהא כבר נאמר (שם) ושבתם איש אל אחוזתו, אלא לרבות את המתנה הוא דאתא:",
+                "<b>רבי אליעזר אומר כולן חוזרים ביובל.</b> סבר לה כרבנן דאמרי תשובו לרבות את המתנה, והני כולהו מתנה נינהו. בכור לתת לו פי שנים מתנה קרייה רחמנא. והיורש את אשתו, ירושת הבעל דרבנן. והמיבם את אשת אחיו, בכור קרייה רחמנא, מה בכורה חוזרת אף יבם חוזר:",
+                "<b>היורש את אשתו יחזיר לבני משפחה.</b> ר׳ יוחנן בן ברוקה סבירא ליה ירושת הבעל את אשתו דאורייתא היא, והכא במאי עסקינן כגון שהורישתו אשתו בית הקברות. ומשום פגם משפחה אמרו רבנן לשקול דמי וליהדר הקברות לבני משפחה:",
+                "<b>וינכה להם מן הדמים.</b> דמי קבר אשתו. דהוא מיהת חייב בקבורתה. והלכה כחכמים דמתנה כמכר, וכר׳ יוחנן בן ברוקה דבעל שהורישתו אשתו בית הקברות שקיל דמי ומהדר בית הקברות לבני משפחה, ומנכה להם מן הדמים דמי קבר אשתו:"
+            ]
+        ],
+        [
+            [
+                "<b>מעשר בהמה.</b> כל אשר יעבור תחת השבט העשירי יהיה קודש. ומקריבים חלבו ודמו, ושאר הבשר נאכל לבעלים טהורים בירושלים כדין שלמים. ואם בעל מום הוא, אוכלים אותו בטומאה בכל מקום:",
+                "<b>בפני הבית ושלא בפני הבית.</b> והאידנא אמור רבנן דלא ליפרשו מעשר בהמה, משום תקלה, דאין לנו בית להקריבה וצריך לשהוייה עד שתפול בה מום ואתי בה לידי תקלה דגיזה ועבודה, או שמא ישחטנה בלא מום:",
+                "<b>אבל לא במוקדשין.</b> כגון קדשים קלים, דאיכא למאן דאמר ממון בעלים נינהו סד״א ליעשר, קמ״ל והיה קודש אמר רחמנא ולא שכבר קדוש:",
+                "<b>בכבשים ועזים.</b> כלומר ונוהג בכבשים ובעזים:",
+                "<b>ומתעשרין מזה על זה.</b> מדרבי רחמנא וצאן, דמשמע כל צאן מין אחד חשיב ליה לענין מעשר:",
+                "<b>בחדש.</b> שנולדו לאחר ראש חודש אלול שהוא ראש השנה למעשר בהמה:",
+                "<b>ובישן.</b> שנולדו קודם אלול:",
+                "<b>ואין מתעשרין מזה על זה.</b> מן החדש על הישן ומן הישן על החדש. דכתיב עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר בהמה ואחד מעשר דגן, מה מעשר דגן מחדש על הישן לא דהא כתיב (דברים י״ד) שנה שנה, דמשמע ולא משנה זו על שנה אחרת, אף מעשר בהמה מחדש על הישן לא:"
+            ],
+            [
+                "<b>כמלא רגל בהמה רועה.</b> כמו שיכולות להשתמר ברועה אחד כשהבהמות רועות מתרחקות זו מזו. והיינו שש עשרה מיל, דבהכי שלטא עינא דרועה. ואם יש לו חמש בהמות בכפר זה וחמש בכפר אחר רחוק זה מזה שש עשרה מיל, מביאן לתוך דיר אחד ומעשרן. ואם רחוקות יותר, פטורות. דאמר קרא (ירמיה ל״ג) תעבורנה הצאן על ידי מונה, משמע אם יכולות להמנות ברועה אחד מקרי צאן, ותעבורנה תחת השבט להתעשר, ואי לא לא:",
+                "<b>שלשים ושנים מיל אינן מצטרפין.</b> משום דבעי למתני בסמוך שאם היה לו עדר באמצע, אותן האמצעיות מצרפות את הצדדים, להכי תני שאם הצדדים רחוקות זו מזו שלשים ושנים מיל אין האמצעי מצרפן:",
+                "<b>מביא ומעשרן באמצע.</b> לאו [מביא] באמצע ממש קאמר:",
+                "<b>הירדן מפסיק.</b> שאם היו לו חמש בהמות מכאן וחמש בהמות מכאן וירדן באמצע, אין מצטרפין ופטורות. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>הלקוח או שניתן לו מתנה פטור ממעשר בהמה.</b> בגמרא ילפינן ליה מדכתיב (שמות כ״ב) בכור בניך תתן לי כן תעשה לשורך לצאנך, מה בניך אינם בלקוח ומתנה, דלא שייך בהו לקיחה ומתנה אלא אצלו נולדו, אף צאנך ובקרך אינן בלקוח ומתנה. ואע״ג דהאי קרא בבכור הוא דכתיב ואנן ילפינן מעשר מיניה, היינו משום דכתיב כן תעשה לשורך, ועשייה ודאי לא מצית מוקמת בבכור דהא מרחם קדוש ולא בעי עשייה שיקדישנו האיש, אם אינו ענין לבכור תנהו ענין למעשר בהמה:",
+                "<b>האחים השותפין.</b> האחין שחלקו בירושת אביהן ואח״כ נשתתפו:",
+                "<b>כשחייבין בקלבון.</b> כשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להם לשקול לחצאין:",
+                "<b>ופטורים ממעשר בהמה.</b> מכל הנולדים להם כל ימי השותפות. שהשותפות פוטר ממעשר בהמה, דכתיב אשר יהיה לך, ולא של שותפות. ואע״ג דהאי קרא בבכור הוא דכתיב, אם אינו ענין לבכור דהא שמעינן דאיתיה בשותפות דכתיב (דברים י״ב) ובכורות בקרכם וצאנכם, תנהו ענין למעשר בהמה:",
+                "<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם, שתפוסת הבית קיימת, דהיינו שירושת אביהן עומדת, חייבין במעשר בהמה לעשר הנולדים להם כל ימי שותפותם. דהכי אמרינן בברייתא, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, דמשמע מכל מקום:",
+                "<b>פטורים מן הקלבון.</b> לגמרי, ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד, והאב ששוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון. דתנן בשקלים, השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור מן הקלבון. ובניו נמי אין מצות שקליהם עליו והוי ליה כשכנו ובן עירו:",
+                "<b>קנו בתפוסת הבית חייבין.</b> במעשר בהמה. כדאמרינן תלמוד לומר יהיה דמשמע מכל מקום שיהיה. ובפירושי רבותי מצאתי, דהאי קנו לא שלקחו במעות, אלא שנפלו להם בהמות מירושת אביהם:",
+                "<b>חלקו וחזרו ונשתתפו.</b> הוו כשותפים דעלמא:",
+                "<b>ופטורים ממעשר בהמה.</b> וחייבין בקלבון:"
+            ],
+            [
+                "<b>הכל נכנס לדיר להתעשר.</b> הכל לאתויי רובע ונרבע ומוקצה שהפרישוהו להקריבו לעבודה זרה, ונעבד שעבדו הבהמה עצמה ואתנן זונה ומחיר כלב וטומטום ואנדרוגינוס. שכל אלו אע״פ שהם פסולים לקרבן נכנסין לדיר להתעשר, דכיון דלא הקפידה תורה בבעל מום לגבי מעשר כדכתיב (ויקרא כ״ז:ל״ג) לא יבקר בין טוב לרע, לא הקפידה נמי בכל הנך פסולין:",
+                "<b>חוץ מן הכלאים והטרפה ויוצא דופן כו׳</b> דת״ר שור או כשב (שם כ״ב) פרט לכלאים, דהיינו הבא מתיש ורחל. או עז, פרט לנדמה, שבא מאיל ורחל ודומה לעז. כי יולד, פרט ליוצא דופן. והיה שבעת ימים, פרט למחוסר זמן. תחת אמו, פרט ליתום שמתה אמו כשילדתו. דכל הני פסולים לקדשים. ומעשר בהמה יליף מקדשים בגזירה שוה, נאמר כאן (שם כ״ז) תחת השבט, ונאמר להלן תחת אמו. מה להלן פרט לכל השמות הללו, אף כאן פרט לכל השמות הללו. וטריפה נמי אינה נכנסה לדיר להתעשר, דכתיב (שם) כל אשר יעבור, פרט לטריפה שאינה עוברת, כגון שנחתכו רגליה מן הארכובה ולמעלה, שהיא אחת מן הטרפיות, וה״ה לכל שאר מיני טרפיות:",
+                "<b>והשלח קיים.</b> העור קיים. תרגום והפשיט, וישלח:",
+                "<b>אין זה יתום.</b> לפי שיש מקומות שכשהבהמה מתה מחמת לידה מפשיטין אותה ומלבישים בעורה את החיה [את] הולד כדי שיתחמם, ומעלי ליה כאילו היתה אמו חיה. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שלש גרנות למעשר בהמה.</b> בשלשה פרקים בשנה הבהמות מתעשרות. ולשון גרנות, כתבואת גורן שהיא טבולה למעשר ואין אוכלים ממנו עד שיעשרו, כך בשלשה פרקים הללו אין אוכלים מן הבהמות ולא מוכרים מהן עד שיעשרו אותן:",
+                "<b>פרוס הפסח.</b> ט״ו יום קודם הפסח דהיינו יום אחרון של אדר. ולשון פרוס, פלגא, חצי הזמן ששואלין בהלכות הפסח, דתניא שואלין בהלכות הפסח קודם לפסח ל׳ יום. וכן פרוס עצרת ט״ו יום קודם. וכן פרוס החג דהיינו יום אחרון של אלול. וקבעו הנך תלתא זמני שיהיו קובעות למעשר בהמה, כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דתנן במתניתין שעד שלא הגיע זמן הגורן מותר למכור ולשחוט, דגורן הוא הקובע למעשר, אפילו הכי לא שחטי להו אינשי עד שמעשרין, דניחא ליה לאינש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום, כגון מעשר בהמה שהוא עצמו מקריב מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עישרו, ולא היו בהמות מצויות לעולי רגלים:",
+                "<b>בן עזאי אומר בתשעה ועשרים באדר.</b> דהיינו ט״ו ימים קודם הפסח. אלא דר״ע סבר אדר הסמוך לניסן פעמים חסר פעמים מלא, וט״ו יום קודם הפסח פעמים מתחילים בתשעה ועשרים באדר פעמים בשלשים באדר, הלכך לא קבע ליה זמן. ובן עזאי סבר אדר הסמוך לניסן לעולם חסר, ותחלת פרוס הפסח הוי לעולם בכ״ט באדר:",
+                "<b>באחד בסיון.</b> מתוך שמיעוט בהמות יולדות מניסן ועד. עצרת, אי מקדים ומעשר להו ט״ו יום קודם עצרת כולן יהיו נאכלין קודם עצרת ולא תהא בהמה מצויה לעולי רגלים:",
+                "<b>בעשרים ותשעה באב.</b> בן עזאי לטעמיה, דאמר לקמן האלוליין מתעשרין בפני עצמן ואין מצטרפין עם אותן שנולדו קודם אלול, דשמא באחד באלול ראש השנה למעשר בהמה והוו להו חדש וישן ומספקא ליה אימת הוי ראש השנה, או אלול או תשרי, הלכך לא קבע זמן גרנן של קייטי בכ״ט באלול דלא ליתי לצרופי הנולדים באלול בהדייהו:",
+                "<b>באחד בניסן.</b> סברי כרשב״ג דאמר שואלים בהלכות הפסח קודם לפסח ב׳ שבתות, והיינו נמי בהלכות הפסח דמעשרינן לבהמות כי היכי דליתחזו ברגל:",
+                "<b>באחד בסיון.</b> כדאמרן טעמא דבן עזאי, לפי שמיעוט בהמות יולדות מניסן ועד עצרת:",
+                "<b>ולא אמרו באחד בתשרי.</b> ואע״ג דהוא יום שתי שבתות:",
+                "<b>מפני שהוא יום טוב.</b> חדא ועוד קאמר, חדא משום דבעי הכירא בחדש וישן, דאחד בתשרי הוא ראש השנה למעשר, ואע״ג דלא אתי לצרופי דתשרי בהדייהו דהא אכתי לא נולד שום טלה היום, ואי נולד מחוסר זמן הוא, אפ״ה לא מעשרינן ההוא יומא משום דבעינן למעבד הכירא בין חדש לישן דלידעו אינשי דלא ליצטרפו החדש עם הישן. ועוד, מפני שהוא יום טוב, משום סקרתא צבע אדום שצובע בו העשירי כדי שיהא ניכר, ואסור לצבוע ביום טוב:",
+                "<b>האלוליין מתעשרין בפני עצמן.</b> כדפרישנא לעיל דמספקא ליה אי הוי ראש השנה למעשר בהמה אחד באלול או אחד בתשרי, הלכך אין מתעשרין האלוליין עם הנולדים מתשרי ואילך, משום דלא לצטרפו ישן בחדש:"
+            ],
+            [
+                "<b>כל הנולדים.</b> הך סתמא כר׳ אליעזר ור׳ שמעון:",
+                "<b>חמשה לפני ראש השנה.</b> אגב דבעי למתני חמשה לפני הגורן וחמשה לאחר הגורן מצטרפין, תנא נמי האי:",
+                "<b>לא ישחוט.</b> שהגורן קבעו למעשר מדרבנן:",
+                "<b>ואם שחט פטור.</b> ובהמה שריא באכילה. דלא אשכחן בטבל דמעשר בהמה לא לאו ולא מיתה:"
+            ],
+            [
+                "<b>לדיר.</b> מקום מוקף אבנים או קנים שמכניסים בו הצאן:",
+                "<b>היה לו מאה ונטל עשרה.</b> בלא שום מנין:",
+                "<b>או עשרה ונטל אחד.</b> בלא מנין:",
+                "<b>אין זה מעשר.</b> דכתיב (ויקרא כ״ז) העשירי יהיה קודש, ואין זה עשירי:",
+                "<b>רבי יוסי בר׳ יהודה אומר הרי זה מעשר.</b> דסבר רבי יוסי כשם שתרומה גדולה ותרומת מעשר ניטלים באומד ובמחשבה דכתיב (במדבר י״ח) ונחשב לכם תרומתכם, במחשבה הויא תרומה, כך מעשר ניטל באומד ובמחשבה, דמעשר תרומה קרייה רחמנא, דכתיב (שם) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה. ואיתקש מעשר בהמה למעשר דגן, מה מעשר דגן ניטל במחשבה אף מעשר בהמה ניטל במחשבה. ואין הלכה כר׳ יוסי:",
+                "<b>קפץ אחד מן המנויין.</b> שמנה עשרה שיצאו מן הפתח ונטל העשירי ונפטרו התשעה, וקפץ אחד מן התשעה לתוך הדיר. כל אותן שבדיר פטורים, אם אינו ניכר איזה הוא. דשמא זה יצא עשירי והוא אינו ראוי לכך שכבר נפטר. אי נמי כל אחד מהן ספק אם הוא מנוי כבר ונפטר, וכל ספיקא לאו בר עישורי הוא:",
+                "<b>מן המעושרים.</b> מן העשיריים שכבר קדשו, קפץ אחד לתוך הדיר, הוו כולהו ספק מעשר וירעו עד שיסתאבו, דכל זמן שהן תמימים אסור לשוחטן בחוץ. ולאחר שיסתאכו יאכלו במומן לבעלים:"
+            ],
+            [
+                "<b>הכי גרסינן יצאו שנים כאחד מונה אותן שנים שנים.</b> מנאן אחד, תשיעי ועשירי מקולקלין. יצאו שנים כאחד זה אצל זה ברוחב הפתח ומנה אותן זוג אחד, מונה כולן שנים שנים זוג זוג, והזוג העשירי קדוש בקדושת מעשר. וה״ה אם מנאן שלשה או ארבעה:",
+                "<b>מנאן אחד.</b> לשנים הראשונים שיצאו מנה אחד, ולשלישי שני ולרביעי שלישי:",
+                "<b>תשיעי ועשירי מקולקלים.</b> לפי שהתשיעי בחשבונו הוא עשירי באמת, ועשירי בחשבונו הוא אחד עשר, ומשום הכי הוו מקולקלים וירעו עד שיסתאבו. ולא דמו לקרא לעשירי תשיעי ולאחד עשר עשירי, דעשירי מעשר ואחד עשר קרב שלמים, דהתם נפק אחד אחד וכי מטי עשירי וקרייה תשיעי ולאחד עשר קרא עשירי מבריר לכולי עלמא שהתשיעי לחשבונו הוא עשירי לבהמות, והעשירי אחד עשר, ואיהו הוא דשינה וטעה, הלכך העשירי מעשר גמור, והאחד עשר קרב שלמים מגזירת מלך, כדמפרש לקמן. אבל הכא דיצאו שנים בתחלה ביחד ולא מבריר עשירי שהוא קורא תשיעי דלהוי עשירי, לאו מעשר גמור הוא מאליו, וכדאמר איהו נמי לא הוי, הלכך מקולקלים:",
+                "<b>שלשתן מקודשים.</b> דכתיב (ויקרא כ״ז:ל״ב) וכל מעשר בקר, לרבות תשיעי ואחד עשר. יכול שאני מרבה אף שמיני ושביעי, אמרת, הואיל והוא קדוש וטעותו מקודשת, מה הוא אינו קדוש אלא בסמוך לו, כלומר העשירי עצמו הסמוך אצל גופו, אף טעותו אינה מקודשת אלא בסמוך לעשירי דהיינו תשיעי מלפניו ואחד עשר מאחריו:",
+                "<b>וכי יש תמורה עושה תמורה.</b> סבר ר׳ יהודה דהאי אחד עשר הוי תמורה, דהאי דקרייה עשירי כמאן דאמר תהא תחת העשירי דמי, ואין תמורה עושה תמורה דכתיב (שם) והיה הוא ותמורתו יהיה קודש, ולא תמורת תמורתו:",
+                "<b>אמרו משום רבי מאיר.</b> אינה תמורה. אין האחד עשר תמורת העשירי. שאם היה תמורה לא היה קרב, דתמורת מעשר אינה קריבה, דכתיב (במדבר י״ח:י״ז) לא תפדה קודש הם, הם קריבין ולא תמורתן, ובבכור כתיב, וילפינן מעשר מיניה. והלכה שאין האחד עשר עושה תמורה:",
+                "<b>כל שלא נעקר שם עשירי ממנו.</b> דכל היכא. דקרא לעשירי עשירי, תו לא מקדיש אחד עשר במאי דקרי ליה עשירי:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..806593e20d35a0702b5dfb2c54abdbf8e9cf1fd8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,708 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Chullin",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה חולין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "הכל שוחטין – There is a refutation in the Gemara [that the words] הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” [refer to the case] ab initio [and the words] ושחיטתן –”their slaughtering” [refers to a case] de facto, since from the beginning [of the Mishnah] [these words] imply that what we include from [the words]הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” ab initio and from the conclusion [of the Mishnaic phrase] implies that when we include from [the word] הכל–”everyone” post facto, we [in fact] extend it, but ab initio, we do not extend [what is included in] it; and that we cannot say that our Mishnah withholds something ab initio and that one thing [only] is taught. And since [the Mishnah] teaches הכל שוחטין–everyone may [perform the act of ritual] slaughter [of animals], it is obvious that is fit [i.e. kosher] and that the upshot is [that] our Mishnah is explained as such in the Gemara. [The words] שוחטין–” [imply that] everyone may [perform the act of ritual] slaughter [of animals]” [means] that everyone who are specialists who know the laws of ritual slaughter [of animals] [may perform the act of] slaughter[ing] animals [ritually] even though they are not [necessarily] presumed for it, for they have not slaughtered [ritually] in the presence of us [i.e. the judges] three times to see if they have the [inner] fortitude not to be overcome (i.e., his hand not trembling – see Hullin 3b] while slaughtering and cause a pausing in the act of slaughtering [which would nullify their act ritually]. What case are we referring to? That they are considered specialists at the time that those who deliver to him [an animal] to ritually slaughter know and recognize in him that he knows the laws of ritual slaughter, but if they do not know concerning him if he [indeed] knows the laws of ritual slaughter, he should not [perform] a ritual slaughter, and if he did slaughter [an animal ritually], we examine him, and if he knows the laws of ritual slaughter, his [act of] slaughter[ing] is [considered] kosher–fit.",
+                "חוץ מחרש שוטה וקטן – For even post facto, and [even if] they (i.e., the deaf-mute, imbecile and minor] know the laws of ritual slaughter, it is forbidden to eat from their slaughtering, since they are always presumed to ruin it since they lack [mature] awareness.",
+                "וכולן ששחטו – Since it [our Mishnah] does not teach [the words] “ואם שחטו–and if they slaughtered” but rather [taught the words] “וכולן ששחטו–and everyone who slaughtered” implies that it [the words] do not [refer to] the deaf-mute, imbecile and minor alone, but even regarding those who they [i.e. the judges] do not know if [the individual] knows the laws of ritual slaughter since the first part of the Mishnah refers to [the fact] that they examine him or bring him before them to examine him and he slaughters and others seem him and bring him before them to examine him, his slaughtering is [considered] kosher–fit but the law does not follow this Mishnah but rather, even though others do not see him and bring him [i.e. the slaughterer] before them to examine him, his slaughtering is [considered] kosher–fit, since most [people who are engaged] in ritual slaughter are specialists and even ab initio, may slaughter, even if though others do not see him [perform this act].",
+                "שחיטת עובד כוכבים – even [if the act of a ritual slaughter performed by an idolater] if it is done according to Jewish law with a Jew standing over him, it [his act of slaughtering] is considered to be like that of a carrion (an animal who died naturally) but it is not prohibited to derive benefit from [his act of slaughtering] since specifically the act of slaughtering of a person who holds fast to his idolatrous beliefs, [a Jew] is prohibited to derive benefit [from his acts], but not regarding the thinking of a heretic regarding idolatrous practices, but the idolater spoken of here is from those actions follow the behavior of his ancestors.",
+                "ומטמאה במשא – As it is written (Leviticus 11:40): “[anyone who eats of its carcass shall wash his clothes and remain clean until evening;] and anyone who carries his carcass shall wash his clothes and remain clean until evening.” And even though he had not touched it. For the Mishnah did not have to teach this, for since it is something that died of itself (i.e., “neveilah”), it is known that an animal that died of itself defiles [an individual] by carrying it (i.e., a dead carcass), but it (the Mishnah) comes to inform you, that this defiles only via carrying alone, and there are others which defile even through content in the tent (where it is found). And which is this? An offering to an idol (Avodah Zarah 32b).",
+                "השוחט בלילה וכן הסומא – The Mishnah teaches that an individual who slaughters [an animal] at night is compared to a blind individual. Just as a blind person in a dark place [should not engage in ritual slaughter], so too an individual who engages in ritual slaughtering at night in a dark place, and in this matter it [our Mishnah] teaches [through the use of the word] \"השוחט\"–he who performs ritual slaughter – post facto, yes, but not ab initio., but when there is a torch before him, even ab initio, he may perform acts of ritual slaughter at night.",
+                "השוחט בשבת – Even though that if he acted (by performing an act of ritual slaughter on Shabbat) willfully, he would make himself liable [to the death penalty], his [act of] ritual slaughter is [considered] fit; but however, it would be forbidden to consume it on that day, and for this reason, it [the Mishnah] teaches “[he who ritually slaughters] on the Sabbath and on the Day of Atonement” in order to make an analogy between the Sabbath and the Day of Atonement. Just as it forbidden to eat [it] on Yom Kippur the entire day because [of the requirement] of “afflicting [of one’s soul],” so too on the Sabbath it is forbidden in eating it the entire day. But on Saturday night (i.e., the aftermath of the Sabbath), it is permitted [to be consumed] whether by him or by others. And a person who performs an act of ritual slaughtering on Shabbat for an infirm individual has acted in a permissible manner, and it is permitted for a healthy individual to eat from that [what had been slaughtered] raw meat, but not cooked, lest he increase it for him."
+            ],
+            [
+                "מגל יד – It has two edges (the מגל יד is an implement combining knife and saw) – one smooth like a knife and the other which has notches; and on the side which is smooth, one should not ab initio engage in ritual slaughter [with it] as a preventative measure lest one perform a ritual slaughter with the side that is defective. And therefore, the Tanna taught [the word] \"השוחט\"–”he who performs a ritual slaughtering” and it implies, that de facto, one may slaughter [with this utensil] but not ab initio. And we learn from this that a defective knife, which contains enough to ritually slaughter with from the defect and beyond, it is prohibited to perform ritual slaughtering with it ab initio, other than if one wraps the defective part in a garment or in bulrushes–reed-grass so that now it would not be possible to decree that perhaps he might come to slaughter in the place of defect.",
+                "בצור ובקנה – Our Mishnah is speaking about a flint and–or a reed which are detached and later they were attached and one performed a ritual slaughter with them when they were attached, and de facto, one may use [it–them] but ab initio, one may not [use it–them], but if it was initially attached, even de facto it is prohibited. And that which is completely detached, even ab initio, is permitted [for use].",
+                "צור – A sharp rock. And it is a Biblical expression [being used here] (Exodus 4:25): “[So Zipporah] took a flint and cut off [her son’s foreskin…].”",
+                "הכל שוחטין – To include a non-observant–non-conformist Jew in one area of transgression, or even for many transgressions – in that it is permitted to eat of his ritual slaughtering. And [as long as] that individual is not an apostate for idolatry or someone who violates the Sabbath in public. And a worthy (observant) Jew checks the knife and gives it to him, since he (the potential ritual-slaughterer) is considered as one who has not bothered to check [the knife] and afterwards performs the act of ritual slaughtering just for himself, and the [observant] Jew returns and checks his knife after the ritual slaughter, and if it [the knife] is fine, his ritual slaughter is considered valid. But those Sadducees whom we call Karaites who do not believe in the Oral Torah, their ritual slaughter is [considered] invalid, unless there was a Jew who would stand and watch the slaughtering from the beginning until the end.",
+                "ולעולם שוחטין – Whether during the daytime or whether at night by the light of a torch, whether on the top of a roof, and we don’t worry lest people say that he [the ritual slaughterer] went up to the hosts of heaven to [perform] ritual slaughtering. And similarly, one can perform ritual slaughtering at the top of a ship, the matter is proven that he needs to chisel his ship and that he is not slaughtering for the Chief of the Sea.",
+                "ובכל שוחטין – Whether [one uses] glass or uses the skin-like, scaly envelope of reed, which is tall grass in the lake which cuts like a knife. But the reed itself, one should not perform ritual slaughtering with it ab initio, on account of fibers that separate from it and perforate the organs and one might have [accidentally] passed the knife under cover (which invalidates a ritual slaughtering).",
+                "מגל קציר – which is used to cut grain, as its notches bend slanting in one direction.",
+                "מגירה – a knife filled with notches and each notch has projecting points in each direction which are knives having notches–indentations (see Hullin 17b – which catch the passing nail of the examiner).",
+                "שינים – (teeth) which are inserted into the jawbone of the animal. And especially when there are two or more (teeth).",
+                "והצפורן – Which is attached [to the finger].",
+                "שהן חונקין – As they do not cut, but rather tear on account of the indentations [therein]. And these (a saw) produce anguish as if by choking (instead of cutting); this refers to the others, but not to the nail, and the reason concerning the nail is that it is attached.",
+                "מגל קציר – It heads are very bent and its [cutting] process does not tear.",
+                "בית שמאי אומרים נבילה – And it defiles by carrying, by which [the School of Shammai] decreed that walking it leads to bring it. And the School of Hillel does not make this decree, as the defilement does not increase as a result of this decree. But, they admit that it is eating it is prohibited, lest by walking with it, one will bring it (and it leads to someone consuming it)."
+            ],
+            [
+                "השוחט מתוך הטבעת – In the large ring [of the trachea] which is above all of them, is [what the Mishnah] is speaking of.",
+                "ושייר בה מלא החוט של פני כולה – on the side of the head, for he did not incline the knife to exit from the ring to the side of the head until he completed [cutting] the entire ring, it is considered valid.",
+                "מלוא החוט – that is to say, a bit, but if it was before he completed the entire [ring], he slanted the knife to the side of the head and completed the ritual slaughter above from the ring which was not the place of the ritual slaughter, which is הגרמה (cutting the animal’s throat in a slanting direction – letting the knife slide beyond the space ritually designed for cutting), even though most of the windpipe was cut at the place of the ritual slaughter, the Rabbis invalidated it, since it concluded with a disqualification.",
+                "רבי יוסי בר' יהודה אומר מלוא החוט על פני רובה – If he left in it as much as the breadth of a thread of the hair from the ring [of the trachea] at the side of the head over the majority of the ring, that is to say, he cut most of the windpipe within the ring, but the minority of it was cut in a slanted direction and it left its [body] at the side of its head, and he completed the slaughter above it, it is considered valid, as he slaughtered most it in a valid manner, but the other part, he slaughters by cutting mere skin. And the legal decision is that a person who slaughters above the large ring, where the thyroid cartilage (Adam’s apple) begins to protrude and above it is considered invalid, whereas from the thyroid cartilage and below is considered valid. And that means that he left glands, that he slaughtered these two glands of the flesh that are above the large ring but below the thyroid cartilage, and he left a bit of them at the side of the head."
+            ],
+            [
+                "השוחט מן הצדדים – at the side of the [front-of-the] neck–throat",
+                "שחיטתו כשרה – and even also ab initio, and since it is required to teach [in the Mishnah] \"המולק מן הצדדים\"–”He who pinches the bird’s neck with the fingernail from the side”, it also teaches, \"השוחט\" –”he who ritually slaughters” – post facto.",
+                "המולק מן הצדדים מליקתו פסולה – that concerning the pinching of the bird’s head, it is written (Leviticus 5:8): “[He shall bring them to the priest, who shall offer first the one for the sin-offering,] pinching its head at the nape [without severing it],” that is from its back.",
+                "השוחט מן העורף שחיטתו פסולה – And these words [indicate] that he (the ritual slaughter) did not restore the organs (i.e. the windpipe and the gullet) at the back of the neck but rather cut the nape [up to a point] where he reached to the organs (the windpipe and esophagus), for prior to his arriving at the organs, it [an animal] has been made organically defective [ritually for use] with the breaking of the neck, and even though that with the pinching of a bird’s neck, it is fit for use, there, it is such that all of it, from the beginning to the end is from the pinching of the bird’s neck [only – and not from any other ritual act of slaughtering] and it is like a ritual slaughterer who perforates the gullet little by little until he completes his act of ritual slaughter. But if one slaughtered from the back of the neck, since that [act of] slaughtering is not perfect, one cannot have the breaking of the neck from the slaughter, and it is ritually unfit–defective [literally, considered “torn”]. But, one who performs ritual slaughter from the sides, as is taught at the beginning of the Mishnah, even without restoring the organs, has performed the ritual slaughtering well prior to severing the neck.",
+                "המולק מן העורף – not really the neck, that is what there is from the slanting of the head from the back [of the neck] with the face, for it is written (Leviticus 5:8): “at the nape” (see above), but rather, opposite one who sees the neck, that is, behind the neck, he pinched the bird with a finger-nail and cut the flesh and the neck until he reached the organs (i.e. windpipe and esophagus).",
+                "מליקתו כשרה – As this is, ab initio, the commandment of pinching of the bird’s neck. And since the Mishnah teaches \"השוחט מן העורף פסולה\" –whomever performs the act of ritual slaughter from the back of the neck is invalid, and even post facto, it [the Mishnah] also teaches [concerning] one who pinches [the bird’s neck] post facto.",
+                "השוחט מן הצואר – under the throat is called the neck, and that is the method of most ritual slaughtering.",
+                "שכל העורף – all of the edge which sees the back of the neck (but not the back of the neck itself)."
+            ],
+            [
+                "כשר בתורין פסול בבני יונה – that turtle-doves imply large but not small. Pigeons [refers to] small ones f brightening plumage (but not large ones. That we don’t dislocate the Biblical verse [from its natural flow] and write: “from the small turtle doves and from the doves, and since it is written [In the Bible] in all cases, “turtle doves and pigeons” we learn from this, it is to be an indispensable condition–absolute necessity.",
+                "תחילת הציהוב – when it (speaking of either and–or both the turtle dove and the pigeon) is in the incipient stage of brightening plumage around its neck, both of them are invalid. The pigeons are invalid because of their large size and the turtle-dove because of its small size, since they have left the general category of being small, but to the category of “large,” they have not come. However, regarding, the smallest pigeons, when a wing is detached from them and bleeding does not occur, are invalid due to their tiny size."
+            ],
+            [
+                "כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].",
+                "כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.",
+                "טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.",
+                "טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.",
+                "החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones."
+            ],
+            [
+                "התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.",
+                "תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.",
+                "עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.",
+                "ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.",
+                "משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.",
+                "האחין השותפין – brothers who were partners in their inheritance.",
+                "שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבון\\קולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].",
+                "וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.",
+                "ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.",
+                "כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.",
+                "אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”",
+                "וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.",
+                "אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.",
+                "כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word \"איש\"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].",
+                "כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].",
+                "אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.",
+                "יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).",
+                "ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].",
+                "חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.",
+                "כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).",
+                "רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day."
+            ]
+        ],
+        [
+            [
+                "השוחט אחד בעוף – Because in that ab initio, it was necessary to slaughter two organs (i.e, both the windpipe and the esophagus) even with fowl, the Mishnah teaches \"השוחט\" –” he who ritually slaughters”, which implies that [only] one organ, for fowl [is required] de facto, but not ab initio. But two [organs are required] for cattle, ab initio, for how far does one go to slaughter [ritually]. Alternatively, because it was necessary to teach most of one [organ must be ritually slaughtered] like it, specifically de facto, for ab initio one must intend to slaughter the entire organ. And one [organ] in regard to fowl, fulfills one’s duty that it is fit, is from a Biblical verse, as it is written (Leviticus chapter 11, verse 46): “These are the instruction concerning animals, birds, all living creatures that move in the water [and all creatures that swarm on the earth],” the Bible attached [the category of] fowl between cattle and fish, to obligate [the ritual slaughter of] two organs, it is impossible that there was [already] an analogy made with fish; to exempt him [from doing any slaughtering] was impossible, since it was already compared to cattle. How was this accomplished? They (the Rabbis) made it ritually valid (for fowl) with one organ. And the act of ritual slaughter from the neck and and with two organs. Five things invalidate the act of ritual slaughter: שהייה–pausing during the act of slaughtering, דרסה–pressing the knife (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back (Hullin 20b), חלדה–pressing the life under cover; הגרמה–cutting the animal’s throat in a slanting direction (letting the knife slide beyond the space ritually designated for cutting); and עיקור–tearing loose the windpipe and esophagus before cutting, all of them are derived in the Gemara, regarding the esophagus and the windpipe and on the majority of one organ for fowl and on the majority of two organs for cattle.",
+                "עד שישחוט את הוורידים – like kinds of sinews upon the two sides of the windpipe, and regarding the foul alone, Rabbi Yehuda speaks, in order to remove its blood, since he roasted it entirely as one. And ritual slaughter, as stated by Rabbi Yehuda, not exactly, but rather that he should perforate the jugular vein prior to a skin–cover–membrane forms over the blood. For further blood will not come out, even though salting; but the Halakha does not follow Rabbi Yehuda.",
+                "רוב איד בעוף וכו' – And even though it is taught at the beginning of the Mishnah that most of one organ is like it, the Mishnah retracted here by teaching that one organ [is required] for fowl, etc., whether one is speaking about non-sacred meat or with meat dedicated for sacrificial purposes., for if we would teach only about non-sacred meat, I might say that it is enough for most [of one organ] because it was not for the blood that he needed it, but for the Holy Things (i.e. Sacrifices) for which the blood was necessary, it would not suffice to slaughter most of the organ; hence it comes to teach us that this was not the case."
+            ],
+            [
+                "שנים אוחזין בסכין ושוחטין – one animal",
+                "אפילו אחד למעלה ואחד למטה – that one is holding at one edge of the knife and his fellow is holding at the other side."
+            ],
+            [
+                "התיז את הראש – like a person who decapitates a reed or a gourd, when he pushes the [slaughtering] knife with force and divides it. And this is דרסה–cutting the throat of an animal by pressing (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back).",
+                "היה שוחט – through pulling [the slaughtering knife] and he decapitated the head with [either] the drawing home [of the slaughtering knife] or the drawing of the slaughterer’s knife in a forward direction alone. But for the slaughter of the [two] organs in the appropriate measure, it is called severing the head.",
+                "אם יש בסכין מלא צואר – other than neck of the animal or fowl that he is ritually slaughtering.",
+                "כשרה – if there is on the knife [the ability to slaughter] through pulling and not through cutting the throat through the use of muscular force, . But if the length of the knife is only as long as thickness of the neck, or just beyond the neck a bit, it is considered [as if] one had used muscular force, for the organs (i.e., the windpipe and esophagus) are not just through just this pulling, if not for the use of muscular force.",
+                "אם יש בסכין מלוא צואר אחד – outside of these two necks, that is the measurement of three necks.",
+                "איזמל – a very small, thin razor. And we don’t enact a prohibition regarding one that lacks hornlike projections as an ornament for the sake of a knife which does have hornlike projections as an ornament. For an איזמל–knife which has hornlike projections, for it normally [customary] to make hornlike projections as an ornaments on its back bending towards its head, and since it [the knife] is very small, it was detached from the neck, and when [the knife is] passed towards and back, there is a fear lest the hornlike projections will pass the slaughtering knife under cover (i.e. חלדה ) [which is forbidden].",
+                "נפלה סכין ושחטה – The reason that it [i.e., the knife] fell (then, the slaughtering is invalid); but if he threw it down [and it slaughtered the animal in an appropriate manner], it is valid, even though he did not intend to perform the act of ritual slaughtering, for we don’t require spiritual intention in the act of ritual slaughtering. And since it is necessary for the mentioning of the Biblical verse, regarding the ritual slaughtering of animals for the sacrificial purposes [of the Temple] (Leviticus 22:29): “[When you sacrifice a thanksgiving offering to the LORD, sacrifice it so that] it may be acceptable in your favor,” with your knowledge you shall sacrifice it, that is to say, with knowledge and spiritual intention (for purposes of the ritual sacrifices in the Temple). We learn from this that for חולין–non-consecrated animals (profane things), we do not require spiritual intentionality.",
+                "נפלה סכין והגביהה – and he paused during the act of slaughtering [which makes the animal so cut unfit to eat) while it was lifted up.",
+                "כליו – his clothing",
+                "או שהשחיז את הסכין – prior to [engaging in] the act of slaughtering.",
+                "ועף – he became tired and weary as a result of the sharpening–whetting of the knife, and when he began to ritually slaughter [the animal], he did not have the strength and stopped his slaughter, and his fellow came and slaughtered.",
+                "כדי שחיטה אחרת – in order that he would slaughter most of the two [organs] in another animal like it, while it is lying down, a large animal next to a large animal and a small animal next to a small animal. and it is also necessary that he lift it up and lie it down, and they did not practice in such a manner.",
+                "כדי בקור – For the interval that the ritual slaughterer checks and examines his knife (to determine its fitness). But the Halakha does not follow [the opinion] of Rabbi Shimon."
+            ],
+            [
+                "ופסק את הגרגרת – that is עיקור–tearing loose the windpipe before cutting; and we are referring to cattle.",
+                "תחת השני – under the second organ. When he inserted the knife between the organ and the neck.",
+                "החליד – he covered, which is the language of חלדה– passing the knife under cover (Hullin 27a); like a weasel–mole who lives in the foundations of the house in a concealed location].",
+                "ופסקו – from below to above",
+                "נבלה – and which defiles through carrying it.",
+                "טריפה – which does not defile",
+                "ודבר אחר גרם לה להפסל – such as one of the animals torn by a beast of prey (or an animal afflicted with a fatal organic disease) which is taught in the [Mishnah of chapter 3} “Which are those who are considered torn?”"
+            ],
+            [
+                "בידים מסואבות – without the ritual washing of the hands, for the Rabbis decreed that “hands” are [naturally considered] “second” degree of Levitical uncleanness and we are dealing with unconsecrated food that was made on the purification of food dedicated for sacred purposes for something that is “second” degree of Levitical uncleanness makes something else “third” degree of Levitical uncleanness, for had we been dealing with unconsecrated meat alone, if they had been made fit [ for Levitical uncleanness] by contact with blood, something that is second degree of Levitical uncleanness does not make something else third degree of Levitical uncleanness.",
+                "לפי שלא הוכשרו בדם – since food does not receive susceptibility for ritual uncleanness until water comes upon it, or one of the seven liquids which are: water, wine, olive oil, milk and bees’ honey, blood and dew (see also Leviticus 11:34: “ As to any food that may be eaten, it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel.”).",
+                "הוכשרו בשחיטה – for since ritual slaughter is permissible for this meat, anything like a limb from a living animal is also compared to food regarding defilement, but the Halakha does not follow Rabbi Shimon."
+            ],
+            [
+                "השוחט את המסוכנת – All the while that we stand it [the animal] up and she cannot stand as a result of her illness, she is considered מסוכנת–to be in danger; and even if she has strength in her teeth to eat the terminal buds of a palm (cabbage tree) or to bite wood from trees (Hullin 37b).",
+                "עד שתפרכס – [See Mishnah Ohalot 1:6 for parallel about this situation.] if it [the animal] did not move convulsively, we suspect that its soul was taken before the completion of the ritual slaughtering.",
+                "אם זינקה – in the manner that animals’ throats become swollen and (its) blood gushes forth and squirts with force (when its jugular arteries were cut – see Hullin 38a).",
+                "השוחט בלילה – it is necessary for an endangered animal to move convulsively, and he [the ritual slaughterer] does not know if it convulsed, and on the morrow when he arose early, he found that the walls of the cavity of the ritual slaughter of throat were filled with blood, it is fit (i.e., kosher) because the blood had squirted out, according to the approach of Rabbi Eliezer who validates blood squirting out (which proves that the animal did not expire prior to the ritual slaughtering); Rabbi Shimon said [that he who performs ritual slaughter at night – and in on the morrow rises early and finds that the walls of the throat are filled with blood, it is valid], and the Halakha is not like [the opinion of] Rabbi Eliezer.",
+                "אחד בהמה דקה ואחד בהמה גסה – which requires the convulsion of the animal if it was endangered.",
+                "שפשטה ידה – at the conclusion of the ritual slaughtering",
+                "ולא החזירה פסולה – if it (i.e., the animal) was endangered. For this is not considered moving convulsively but such is its manner at the time when its soul leaves it. But this is not the manner for large animal. But whether it extended its paw but did not bend it [back] or bent it back but did not extend it, it is [considered] valid–kosher [to be eaten]."
+            ],
+            [
+                "ורבי אליעזר פוסל – if the animal belongs to a heathen. For even though it is a Jew who is performing the slaughtering, it benefits the thought-processes of the heathen, since the unexpressed thought of the heathen is directed to idolatry.",
+                "חצר כבד – the large lobe of the liver",
+                "אמר רבי יוסי קל וחומר – Since there is no benefit for the thought-processes of its owner, since a Jew performs the slaughter.",
+                "ומה במקום שמחשבה פוסלת – that is, with regard to Holy things, as it states (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable;] it shall not count for him who offered it. It is an offensive thing [and the person who eats of it shall bear his guilt”]. It [the Biblical verse] is read “he shall not think” -that is to say, he should not think about eating it outside of the appropriate time since it will be a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest.",
+                "אין הכל הולך אלא אחר העובד – as it is written (Leviticus 7:18) “it shall not count for him who offered it” – but the owners are not invalidated by their thoughts for the individual who offers it is the priest.",
+                "מקום שאין המחשבה פוסלת – The Gemara (Hullin 39b) explains our Mishnah in that it should [understood] in this manner: just as thought-processes invalidate [something offered] in Holy matters through four forms of service, everything follows only [the thought-patterns of] the individual worshipper. Whereas concerning Hullin–ordinary meat, thought-processes only invalidate in two areas, does it not follow that everything follows after [the thought-processes of] the ritual slaughterer? In the place where thought-processes invalidate those sacrifices offered in the realm of the holy things with regard to four acts of divine worship: ritual slaughter, reception of the blood, sprinkling of the blood and the carrying of the portions of the sacrifice to the altar ascent, on which of these that he thought that on the condition that he would eat from the sacrifice at an inappropriate time, does it make the sacrifice rejected in consequence of an improper intention in the mind of the officiating priest? But even though there is this stringency, the thought-processes only follow after the individual worshipper. Regarding Hullin–ordinary meat, in the matter of idolatry, thought-processes do not invalidate in four aspects of worship but rather in only two: in slaughter and in sprinkling [of the blood]. And regarding these, it is written [in these verses] (Exodus chapter 22, verse 19): “Whoever sacrifices to a god [other than the LORD alone shall be proscribed]” [and] (Psalms 16 verse 4): “I will have no part of their bloody libations; [their names will not pass my lips].” But reception of the blood and the carrying of the portions of the sacrifice to the altar ascent are not written–mentioned in these verses. But burning on the altar, even though it is connected to idolatry, it is, however, not worship to lose an animal because of the burning of its fats on the altar for idolatrous worship where it is not slaughtered and where its blood is not sprinkled for idolatrous purposes, for even inside, the sacrifice is not invalidated if he thought about the eating of meat at the time of the burning of the fats, and since we found a leniency in thought-processes outside [the altar], it is the law that we can be lenient in this and that the matter will not be dependent upon anyone other than the actual slaughterer. And the Halakha follows [the opinion] of Rabbi Yosi."
+            ],
+            [
+                "השוחט לשם הרים וכו' שחיטתו פסולה – an idolatrous offering does not prohibit one from deriving benefit from it, since all of these [things] are not done for idolatrous [purposes], as it is written (Deuteronomy chapter 12, verse 2): “[You must destroy all the sites at which the nations you are to dispossess worshiped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not on the mountains of their gods. But however, it is prohibited to eat it, because it is similar to slaughter for the sake of idolatrous [purposes] by exchanging something [of their own in its place]. And specifically if he said: לשם הרים, לשם גבעות–in honor of mountains, in honor of hills (which is the language used in the Mishnah), but if he [the person making the offering] said: to the angel appointed on the mountains and on the hills, this is considered the sacrifices of the dead and it is prohibited to derive benefit [from them]."
+            ],
+            [
+                "אין שוחטין לתוך ימים – that he [who is performing the act of ritual slaughter] should not say, that to the Prince of the Sea he is performing the act of ritual slaughter.",
+                "ולא לתוך הכלים – that they should not say that he is sprinkling its blood for idolatrous purposes that he is worshiping.",
+                "",
+                "עוגה של מים – and specifically murky waters, but not in clear waters, lest people say that he is performing the act of ritual slaughter to the full face that appears in the water.",
+                "ובספינה – He may perform the act of ritual slaughter on the utensils and the blood will flow gently and descend into the sea. For he who sees it would say that he did it, in order to not soil the ship.",
+                "אין שוחטין לגומא כל עיקר – and even in the house, and the reason that in a hole [it is not permitted], is because it is seen as an imitation of the sectarians.",
+                "אבל עושה גומא – The Gemara explains that this is how it should read: One does not perform an act of ritual slaughter in a hole at all. But if one desires to bore into his courtyard, how would he do it. He would create a space outside of the hole and he would perform the act of ritual slaughter and the blood would gently flow and descend into its hole.",
+                "יחקה את המינים – He would strengthen their hands in their customs; יחקה–imitate is from the word חק– custom"
+            ],
+            [
+                "השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]",
+                "לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.",
+                "אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.",
+                "לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.",
+                "ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).",
+                "אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.",
+                "לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..",
+                "זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.",
+                "ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid."
+            ]
+        ],
+        [
+            [
+                "אלו טרפות. מיקב הושט – the gullet has two skins: the red outer one and the white inner one. If he punctured this one without the other, it is valid–fit; if he punctured both of them, even this one that does not correspond to that one, it is “torn” [and not kosher]. And each perforation is a little bit.",
+                "ופסוקת הגרגרת – through most of its width, and it is not torn until he tears most of the cavity. But the thickness of the tip–lobe doesn’t complete towards the majority. But especially, when it was torn in its width, it is disqualified–unfit in its majority., but in its length of the windpipe, even if there didn’t remain in it other than one limb–vertebra of the spinal column above to the side of the head and one vertebrae of the spinal column–limb below near the laps (i.e., extreme ends) of the lungs, it is kosher–fit, because all the time that the animal pulls its neck more, the slit becomes smaller and is not seen.",
+                "ניקב קרום של מוח – the brain has two membranes [surrounding it]. The upper one is attached to the bone of the skull and the second is adjacent to the brain. If the upper one is punctured and the second [membrane] that is adjacent to the brain is enduring, it is kosher–fit. If he punctures the second [membrane] that is adjacent to the brain even though the upper [membrane] endures, it (i.e., the animal) is torn–not kosher, and even though the bone is not punctured.",
+                "ניקב הלב לבית חללו – the heart has two cavities. The large one is to the right side of the animal. The smaller cavituy is to the left side. If the heart is perforated at all and the the perforation reaches to one of these two cavities, it is considered torn–unfit. And similarly, if it perforated the cartilage that is in the heart that is made like a canal–duct and it is called the stem of the heart, it is torn–unfit (i.e., not kosher).",
+                "נשברה השדרה – the vertebrae of the spine–backbone.",
+                "ונפסק החוט (the spinal cord is severed) – like a white cord that projects from the brain and passes through the entire length of the spine. And a thin membrane surrounds the [spinal] cord. But if the majority of what surrounds the width of this membrane, that is the [spinal] cord is severed and it is torn, even if the backbone is not broken, but rather, it (i.e., the Mishnah) took the usual incident, for most of the severing of the [spinal] cord is through the breaking of the backbone–spine.",
+                "ניטל הכבד ולא נשתייר הימנו כלום – it is torn–unfit (i.e., not kosher). Until there should remain an olive’s bulk in the place of the bile–gall and an olive’s bulk in the place that it lives from there, which is the place of its suspension when it is interwoven and attached under the kidneys. But if there remained in it less than two olives-bulk in these two places, or even more than two-olives’ bulk but not in these two places, it is torn–unfit (i.e., not kosher).",
+                "הריאה שניקבה – the lung has two thin membranes, if this one was punctured without that one, it is kosher–fit. If both were punctured and the wind–air comes out when we blow it up, it is torn–unfit (i.e., not kosher). And the reason for a punctured lung, they (i.e., the Rabbis) forbade all of the adhesions of the lobes of the lung to each other that are in the lung when they are in a place where they are made to be severed. Because there is no adhesion without a puncture, for the lung draws all kinds of liquids and the liquid becomes thick within it and goes out gradually through the puncture and it becomes thick and becomes a membrane. And when the adhesions are in a place where they don’t make to be severed, as, for example, a lobe with a lobe in their order (i.e.., the lung has five lobs – Talmud Hullin 47a), this one protects that one and returns to its health and the perforation is not revealed, but when they are in the place that they are made to be severed, the membrane breaks apart and the perforation is revealed.",
+                "או שחסרה – such as, for example when one of the five lobs that the lung has is missing. But if one of the three lobes on the right side is missing, there are those who say that the minor lobe of the lung completes it and it is kosher. But if the minor lobe the lung is missing, there are those who pronounce it fit for use, for this is not something missing, for many animals lack a minor lobe of the lung. Such is proven in the Gemara (Tractate Hullin 47a at the bottom).",
+                "עד שתנקב לבית הסמפונות (until the perforation of the lungs reaches the starting point of the ramified blood vessels–arteries or bronchia) – small branch sinews of the nervus ischiadicus–bronchial tubes that stretch out with the lung, all of which spill into the large arteries–bronchia. And the בית הסמפונות–bronchial tubes, as it is taught In this Mishnah, meaning to say, to the large bronchial tube from which all of the tubes pour into it. But the Halakha is not according to Rabbi Shimon.",
+                "ניקבה הקיבה – a puncture going all the way through into the cavity, a bit.",
+                "ניקבה המרה (if the gallbladder is pierced) – its pocket; to the place where the live does not close it off.",
+                "ניקבו הדקין – the intestines ., to a place where there aren’t other small bowels near the perforation to protect it, but the anus sphincter retracts and makes a puncture to its neighbor, its neighbor defends it (see Rashi, Tractate Hullin 48b – which surround it.",
+                "כרס הפנימי (innermost belly is pierced) – the entire belly–stomach is called the inner belly and its piercing is by a little bit. The outer belly, the flesh that covers most of the belly, and it is a thick membrane passing over all of the cavity from the chest to the thighs. But the belly, a small portion of which is hidden underneath the ribs of the chest. But most of it is under that same membrane. But if the majority of it was torn as stated, meaning that we say how much of the membrane corresponding to the majority of the stomach, if that membrane is torn, it is kosher.",
+                "הגדולה טפח (in the case of a large animal – a handbreadth) – with a large bull, if it is torn a handbreadth, it is [considered] “torn”–unfit (i.e., not kosher), even though it is not the majority, but with a small calf, when the greater part is torn, even though it is not a handbreadth. And the Halakha is according to Rabbi Yehuda.",
+                "המסס ובית הכוסות (the first stomach of ruminants and the second stomach of ruminants) – the end of the stomach is shaped like a hat and is called the second stomach of ruminants, and the first stomach of ruminants is attached to it. But surrounding their attachment, when one comes to separate them, there is a wall to this one and a wall to that one, and in the middle, they pour one into the other, and the food enters from the second stomach to the first stomach and from the first stomach to the maw and from the maw to the small intestines.",
+                "שניקבו לחוץ – that the perforation appears from the outside. Such as, for example, that they perforated either this one or that one, that is not in the place where they are attached. This excludes if they perforated at the place of their attachment, which is kosher, because the wall of the first stomach protects over the perforations of the second stomach, and the wall of the second stomach protects over the perforations of the first stomach.",
+                "נפלה מן הגג – and he slaughtered it immediately, it is [considered] “torn,”–unfit (i.e., not kosher0, if it could not walk on its legs after it fell, for we are concerned lest its limbs were crushed, but if it walked at its full height, it is [considered] fit–kosher and doesn’t require examination. But if it stood and couldn’t walk and he slaughtered it, it requires examination. And similarly, if he waited a period of twenty-four hours after it had fallen and he slaughtered it, even though it didn’t walk nor stand, it is kosher–it and requires examination. But this examination is in the inner cavities of the body to see if its limbs were crushed. But the womb and similarly the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and the gullet), there is no concern regarding crushing of the limbs.",
+                "נשתברו רוב צלעותיה – the animal has twenty-two large ribs which have marrow, eleven from here (i.e., one side) and eleven from there (i.e., the other side). If six were broken from here and six were broken from there, or eleven from here and one from here, this means that most of its ribs were broken. But this is when they were broken towards the spinal cord, because there is its life, and not from the half that are towards the side of the chest.",
+                "ודרוסת הזאב – who strikes the animal with its nails and places in it poison and burns it. For there is no attacking with paws or claws other than by hand, but not with the foot. And there is no attack–mauling other than with foreknowledge. And the attack with paws or claws that they spoke of, requires examination corresponding to the intestines, such as, for example, a doubtful attack with paws–claws or that he saw that it was mauled, but the place of the attack is not recognized from the outside, it requires examination of its back and its stomach and its sides and all that corresponds to [the place of] the intestines. But if the flesh is reddened there, it is “torn”–unfit (i.e., not kosher). But if it is definitely a mauled animal, one examines the place of the mauling and sees if the flesh is reddened, it is “torn,” and if not, it is kosher.",
+                "דרוסת הזאב בדקה – but with a large animal, its poison is not strong enough to burn it.",
+                "ודרוסת ארי בגסה – and all the more so, with a small animal. But Rabbi Yehuda comes to explain the words of the First Tanna–teacher, but not to dispute him. And the Halakha is according to him.",
+                "הנץ (hawk) – ASHPARVIR – in the foreign tongue.",
+                "בעוף הדק – doves and birds.",
+                "דרוסת הגס – ASHTOR.",
+                "בעוף הגס – geese and chickens.",
+                "זה הכלל – to include seven kinds of torn animals which are not mentioned in the Mishnah and these are: a) the thigh-bone that jumped from its place from the cavity in the bone of the fat-tail that is inserted into it, and that consumes its sinews; b) it smote even one kidney, and all the more so, in both of them. And its beating reached to the place of the indentation of the kidneys (Tractate Hullin 55b); c) spleen where a complete perforation was made in its thickest part. And if their remained there like the thickness of a golden Denar, it is kosher; d) the gullet and windpipe which are torn loose from the connection so that the larger portion of their circumference is detached (see Tractate Hullin 44a), meaning to say that they were detached in several places and w ere connected here and there a bit; e) a rib was uprooted completely from its root. For especially, they broke, as is taught I our Mishnah that we require the majority, but if one rib was uprooted from its root until half of the vertebrae of the spinal column, it is “torn”–unfit (i.e. not kosher); f) a skull that sustained many beatings on the skull and the membrane was not reduced in size nor perforated. If the larger portion of it was crushed (see Talmud Hullin 42b), that is, crushed, it is “torn” (not Kosher); g) and flesh hat covers the vast majority of the stomach, also is according to the one who sates that the Tanna–teacher brings it in [the words], “this is the general principle.” But it is not mentioned explicitly in the Mishnah, because they do not explain the outer stomach which is taught in the Mishnah which is flesh that covers most of the stomach, as I explain above. And similarly, the Tanna–teacher brings in “this is the general principle” an animal whose back legs were severed from the knee and its surrounding parts and above, it is “torn,” (i.e., not kosher). And a loss in the spine–backbone, if one vertebrae of the spinal column was missing, it is “torn,” (and not kosher). Skin flayed in consequence of bruises, scabs, etc. where the skin fell and completely stripped, or on account of boils or on account of work, is “torn.” And animal’s lungs that were shrunk, whose lungs had shriveled (see Tractate Hullin 55b) and became like dried palm branches on account of fear that humans are frightening the, specifically at the hand of Heaven as Is taught further on that the animal is kosher because of the adornment of the lung, but not by the hand of mankind. And all of these “torn” are included by the Tanna in “this is the general principle.”",
+                "כל שאין כמוה חיה (Any the like of which does not live) – that were struck with a blow, for the cattle were not struck – its example is able to live."
+            ],
+            [
+                "ניקבה הגרגרת (if the windpipe–gullet is pierced) – without a loss of an Issar as it is explained. But if it was pierced with many punctures, but not perforated throughout, and there is no loss, we view them when they are combined that there is with all of them a majority of the windpipe–gullet, it is “torn” (i.e., not kosher), but if there is in those punctures a loss or that they are missing long straps, we see that if when it is combined all that is missing is that it amounts to more than the measurement of an Issar, it is “torn,” but if equivalent to an Issar or less, it is Kosher, and that is the Halakha.",
+                "או שנסדקה (or was slit) – and that which remains from it in the windpipe above and below is a bit.",
+                "נפחתה הגלגולת (if the skull was hallowed out) – the bone was hallowed it, and we can see that the membrane of the brain was not pierced.",
+                "ניטלה הכבד ונשתייר הימנה כזית – and here would be an olive’s bulk in the place of the bile, and an olive’s bulk in the place which is interwoven–intertwined.",
+                "זה לתוך זה – that are adjacent and the walls of both of them are attached one to the other, and in their middle, they pour one to the other. But if they went back and pierced it in the place of the attachment of their walls, and the puncture is not visible towards the outside but rather only this within that, it is kosher, for they also pour into each other.",
+                "ניטל הטחול – it is not taught other than taken out–removed, but if it is punctured in the place of its thickness and there doesn’t remain in it like the thickness of a golden Denar, it is “torn,” as we have explained above (Mishnah 1).",
+                "ניטלו הכליות – whether they removed both of them or whether one of them was removed, it is kosher. And it did not teach [in the Mishnah] that it was removed, but a kidney that was made smaller on account of illness, with a small one until [the size of] a pea, and with a large one, until it is like an intermediate-size fruit on a tree–stalk of grapes, it is [considered] “torn,” (and not kosher). And if it became filled with decayed water, it is “torn,” but clear water, it is kosher.",
+                "ניטל לחי התחתון (if the lower jaw was removed) – from upon the flesh and the gullet and the windpipe are attached to the skin. But the law only applies when it can live through stuffing [to a point of the throat from which the animal can bring it back again to the mouth] where they pour the food into the mouth. But if it cannot live through stuffing, it is “torn” (and not kosher).",
+                "ניטלת האם – this is the womb, MATRITZ in the foreign tongue, where the fetus is lying.",
+                "וחרותה ביד שמים (if the animal’s lungs are shrunk – wood-like – through an accident) – that its lung shrank and dried out like the dried branches of a palm tree from the sound of thunder and lightning [one should say, the seeing of lightning], it is kosher. But by violence done to it (literally: “at the hands of man”), such as, for example, that a person frightened it or the rest of the creatures, such as the roar of a lion or the sound–voice of a lion, it is “torn” (non-kosher). And how do we know if it was at the hands of heaven (i.e., an accident) and kosher, or by violence done to it (literally: “at the hands of man”) and it is “torn?” In the summer, a person brings white earthenware utensilsand fills them with cold water and places the lung in them for a period of twenty-four hours, if it returns healthy–in its natural condition, it is kosher, but if it does return in its natural condition, it had violence done to it (literally, “at the hands of man”) and is “torn.” But in the winter, he brings black earthenware utensils that do not perspire like the the white, and the water does not become cold. But thee are those who explain that he brings copper utensils and fills them with tepid water and places the lung in them for a period of twenty-four hours, if it returns healthy, it is kosher, and if not, it is “torn” (and not kosher – see Tractate Hullin 55b).",
+                "הגלודה – that its skill was spread out from it. If there remained in its skin like the width of a Selah over the entire spine, that the vertebrae of the spinal column that were found were completely cover, then it is kosher. But if it was stretched from it the width over the width of the entire backbone, even though all the rest of its skin exists, it is “torn.” And such is the Halakhic decision."
+            ],
+            [
+                "חכתה חולדה על ראשה – that it (i.e., the weasel) bit it (i.e., the chicken) with its teeth. For had it been by hand (i.e., paw), there is an animal – a bird having been attacked by a beast (which are suspected of leaving a poisonous substance in the body) by a weasel- all corresponding to the cavity that it tears.",
+                "מקום שעושה אותה טרפה = for one suspects lest it punctured the membrane of the brain. How does it (i.e., the weasel) do this? It brings In its hand–paw into the mouth of the chicken and presses its finger upwards, if the brain breaks through and goes out, it is clearly known that the membrane was pierced and it is “torn.”",
+                "ניקב הקורקבן – (if the thick muscular stomach–craw–gizzard of fowl was pierced) – that the perforation in the skin of the thick muscular stomach–gizzard of the bird and in the pocket that is within where the food passes through, meaning, that the pocket and the skin are perforated one corresponding to the other. But if the thick stomach that was pierced and it pocket endures, or even if both of them were pierced, but not corresponding one to the other, it is Kosher.",
+                "ונחמרו בני מעיה (its bowels were affected by inhaling heat–parched) – they shrunk as a result of the heat and their appearance changed–was destroyed. The language of (Lamentations 1:20): “[See, O LORD, the distress I am in!] My heart (literally, ‘my intestines’) is (literally, ‘are’) in anguish.”",
+                "ירוקים פסולים – this is what he said: limbs whose custom is to be red, as, for example, the heart and the liver and the thick muscular stomach which customarily are red, in geese, and in chickens and turtle doves and pigeons and things similar to this, if they changed and became green on account of the fire, they are disqualified, but if they remained red as they were, they are kosher. And same law applies regarding the small intestines which were customarily green. If they changed from their natural state and turned red, they are ineligible. And similarly, the water fowl where their heart, their liver and their gizzard are green, if they fell into the fire and turned red, they are ineligible. For all that changed from their appearance on account of the fire are ineligible. And the measurement of the change of the appearance, is the smallest amount, like the perforation in the smallest amount.",
+                "דרסה – a person with his feet [tread on them].",
+                "או שטרפה בכותל – that he it against the wall.",
+                "או שרצצתה בהמה – that one should be worried for these three matters (i.e., fire, being trampled by humans and knocked against a wall) because of lesions of vital organs–internal injurie, and still making convulsive movements.",
+                "אם שהתה מעת לעת ושחטה כשרה – and it requires examination, as we have written above (Mishnah 1 of this chapter) concerning cattle For all “tears” that the Sages counted in cattle, corresponding to fowl. The fowl has more of them, these which are taught in the Mishnah."
+            ],
+            [
+                "ניקבה הגרגרת או שנסדקה – the perforation of the windpipe–gullet and its splitting in fowl, is like the perforation of the windpipe–gullet and its splitting in cattle. And we have explained this above (Mishnah 1 and Mishnah 3). If a perforation was made which has a loss, if the loss is like he measure of most of the cavity of the windpipe of that fowl, it is “torn,” and if not, it is kosher.",
+                "זפק (bird’s crop) – I is adjacent to the gullet. And all which goes with the gullet when the fowl pulls its neck, its law is like that of the gullet and its perforation is of the smallest amount, but if the rest of the bird’s crop was perforated, it is Kosher.",
+                "רבי אומר אפילו ניטל (even if It is removed)– But the Halakha is not according to Rebbe (i.e., Yehuda HaNasi).",
+                "יצאו בני מעיה – it was not taught other than that at the time when they entered into it (i.e., the intestines), he did not switch its upper part (of the intestines to the lower part, or this round part above from where it was, when he switched this one to the top and that one to the bottom. But if he reversed them, it is “torn,” for since one of them was reversed, it is not able to live.",
+                "נשתברו גפיה – the bones of the wings [were broken), and especially if they were broken, but the detaching of a wing in a fowl, makes it “torn,” we suspect, that perhaps, the lung was punctured. For since the lung is hidden between the ribs and the soft and thin membrane of the skin that is between each rib and when one detaches its wing, we tear loose the lung with the wing.",
+                "נשתברו רגליה – from the knee and its surrounding parts and below, or even above, if the bone did not protrude outwards, it is taught in (chapter 4 of Tractate Hullin), “A beast which was in hard labor,” that it is “torn,” and there we will explain it.",
+                "נמרטו כנפיה (if its wing feathers are plucked) – that is the large feathers–down that are on her body.",
+                "נוצה – this is the soft [feathers] on the skin, which lack on it reeds, for it is considered like a hide. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אחוזת הדם – that it (i.e., the animal) was attacked with congestion and became sick.",
+                "והמעושנת – that smoke entered into her body.",
+                "והמצוננת – sickness on account of cold. But Maimonides explained that אחוזת הדם is that the blood overcame her, and המעושנת is that the black secretion had overcome her; and המצוננת is that the white secretion has overcome her. But it did not mention he fourth secretion which is red, because it is not found so much with cattle.",
+                "הרדופני (creeper- the berries of which are injurious to animals) – it is a deathly drug of cattle, and similarly, the excrement of chickens, that animals–cattle that eat from eat die.",
+                "המים הרעים – revealed water.",
+                "סם המות – a thing that is a deadly drug to humans, but is not a deadly drug to animals."
+            ],
+            [
+                "הדורס (that attacks with paws or claws) – it grasps with its nails and lifts up from the ground what it eats. And there are those who explained it, that it doesn’t wait for the living prey until it dies but rather eats it while [it is] living.",
+                "אצבע יתירה – this is the high finger–digit (i.e., talon) that is behind the [other] fingers.",
+                "וקרקבנו נקלף – the pocket that is within the thick muscular stomach–craw peals from the flesh of the thick muscular stomach–craw . But not that every pure–clean fowl has all of these organs, but one organ alone is sufficient, but as long as we know about it (i.e., the animal) that it doesn’t attack with paws or claws and eat. But the Gaonim wrote that the tradition in their hands was that they don’t validate fowl that comes with one organ and even though it is known to us regarding it that it does not attack with paws or claws and eats, other than if that that organ whose thick muscular stomach can be pealed by hand, but if it cannot be peeled by hand even though it always has a crop or an extra finger–talon, they did not permit it.",
+                "החולק את רגליו – when he places it on a chord–sinew, it places its two fingers from there and two from there.",
+                "טמא – whereby it is known that it attacks with its claws or paws."
+            ],
+            [
+                "ובחגבים – this is the sign of their pu- ity.",
+                "כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים (see Leviticus 11:21- jointed legs) – they are two long legs outside of the four. And they are adjacent to its neck, above from its legs to leap with them when it wishes to jump, it strengthens itself with them.",
+                "רבי יוסי אומר ושמו חגב – even though it has these four distinguishing marks, it is not kosher, other than if it is known that its name is locust. And this is the Halakha.",
+                "כל שיש לו סנפיר וקשקשת – even if it doesn’t have it now, and will in the future will grow one after a while, or that it has one now, and it will, in the future will drop it when it leaves the water (see Tractate Hullin 66a), it is permitted.",
+                "וסנפירין הפורח בהם – that roam–swim with them over the face of the water."
+            ]
+        ],
+        [
+            [
+                "בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”",
+                "הרי הוא כילוד – and furthermore, he may not benefit from the ritual slaughter of its mother, and he requires a ritual slaughter of its own if he is found living. But if he (i.e., the offspring) is found dead, it is like something that died of itself.",
+                "חותך מעובר שבמעיה – and he left the piece within her, it is permitted with the ritual slaughter of the animal and is not forbidden because of “the limb from a living animal” (one of the seven Noahide commandments)."
+            ],
+            [
+                "מהבכרת המקשה לילד – with the first of her womb. It is permitted to cut it up limb by limb when it comes outfirst.",
+                "ומשליך לכלבים – for as long as its majority had not left [the womb], it is not holy.",
+                "יצא רובו – as one [complete animal], and [then] he cut it.",
+                "הרי זה יקבר – for with the exit of most, the sanctity takes effect upon it and we call it (Deuteronomy 15:19): “[You shall consecrate to the LORD your God all male firstlings] that are born [in your herd and in your flock.”",
+                "ונפטרה מן הבכורה – that which comes after him (i.e., the first-born male animal), is not a firstling, hether it first came out limb by limb, or whether the majority of it came out as one, for the second is not the first of the womb."
+            ],
+            [
+                "בבהמה טהורה טהור – from an a fortiori inference (see Tractate Hullin 70b), if [being inside] its mother is effective to permit it for consumption through its slaughter, even though it (i.e., the fetus) is dead, then should being inside its mother not also be effective to render it pure from the impurity of an animal carcass? And from where do we learn that the same applies regarding an unclean animal? For it states in Scripture (Leviticus 11:39): “If an animal that you may eat has died, anyone who touches its carcass shall be impure until evening.” [The phrase:” “If an animal…. has died,” this is an unclean animal; “that you may eat,” this is a clean–pure animal. A comparison of these juxtaposed “unclean animal” and “clean animal” – just as in a clean–pure animal, its fetus is pure, even in an unclean animal, its fetus is pure.",
+                "רבי יוסי הגלילי אומר בטמאה טמא – and he derives it from Scripture, as it is written (Leviticus 5:2): “Or when a person touches any impure thing -be it the carcass of an impure beast or the carcass of impure cattle,” Does the carcass of an impure beast defile and the carcass of a pure animal does not defile? But rather, which is it {that in an impure animal it defiles and that in a pure animal it doesn’t defile)? This is a [dead] fetus that is in the womb of an impure animal that is impure, and [a dead fetus] that is in a pure animal that is pure, from an a fortiori. But regarding the impure animal, there is no a fortiori [inference], and we don’t expound an analogy based upon biblical inference. But the Halakha is not according to Rabbi Yosi.",
+                "החיה טמאה טומאת שבעה – and it is from the Rabbis, as a decree lest the fetus bring forth its head outside the corridor–the lower end of the vagina or uterus, and he is like he was born and defiles and the midwife thinks that it (i.e., the fetus) is still in her womb and comes to be pure. But the shepherd who inserted his hand into the womb of the animal, as it is taught in our Mishnah is pure. We don’t make this decree, because the womb of the animal is revealed, and when it (i.e., the fetus) comes out, he sees it.",
+                "ואשה טהורה עד שיצא הולד – for the woman creates excitement for herself when it (i.e., the fetus) brings forth its head outside of the corridor–the lower end of the vagina or uterus, and he does not come to be purified (see Talmud Hullin 72a)."
+            ],
+            [
+                "הבשר טהור – the flesh–meat of the fetus is pure, for the animal does not receive impurity while living.",
+                "הבשר מגע נבילה – the flesh–meat of the fetus touched a limb from a living animal, which defiles like carrion.",
+                "מגע טריפה שחוטה – for the ritual slaughter, even though it does not permit the limb for consumption, purifies it from being carrion, and it is like something torn that is ritually slaughtered that does not defile from the Torah, but rather from the Rabbis with those things that are sanctified [for the Temple]: This is our reading.",
+                "אף שחיטת בהמה תטהר את העבר – and we don’t have the reading “of the fetus.”",
+                "לא אם טיהרה שחיטת טריפה אותה – this is according to the law, for it is a thing that is part of its body.",
+                "ומנין לטריפה ששחיטתה מטהרתה – for perhaps it does not purify it, and from the law, does not purify it, for an unclean–impure animal is prohibited for consumption and a torn animal is forbidden for consumption.",
+                "ומה טמאה אין שחיטתה מטהרתה – from being impure, for this is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus – see Leviticus 11:26,24: “among all the animals...that has true hoofs….whoever touches their carcasses shall be impure until evening” – all who touch them shall be impure, to include an unclean animal that its slaughter will not purify it.",
+                "תאמר בטריפה שהיתה לה שעת הכושר – for since it takes effect the law of ritual slaughtering, furthermore, it does not escape from it for it is within the general realm of the rest of sheep and cattle.",
+                "טול לך מה שהבאת – take from here this proof that you brought.",
+                "הרי שנולדה טריפה מן הבטן מנין – that it would make it pure.",
+                "שיש במינה שחיטה – therefore, it does not escape from the generalization of sheep and cattle. But a living animal [fetus] that is eight [months] old that was born from a living animal, we don’t have with what to purify it even it is slaughtered, because it is not included with cattle and sheep. And the Halakha is according to the Sages.",
+                "אין שחיטתה מטהרתו – from being carrion, for the ritual slaughter of an eight [month] fetus is of any benefit, but rather, when it is in the womb of its mother, it is permitted through the slaughter of its mother (as we will learn in the next Mishnah)."
+            ],
+            [
+                "ומוציא את דמו – and its fat alone is permitted, as it is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus), when it states, the fat and the two kidneys with a guilt-offering (see Leviticus 7:4: “the two kidneys and the fat that is on them at the loins”), and we don’t need to say that from an a fortiori we would derive it, for just as regarding an offering of well-being–peace offering that anything of their species requires the fat-tail, for they require the fat and two kidneys. The guilt offering, that all of its species requires the tail, is it not the law that it requires the fat and the two kidneys? And what does the inference teach us, but rather to tell us that just as fat and the two kidneys that are stated with the guilt offering is removed from the general category of the embryo, for you are not able to state that the fat of the embryo that is found in a guilt offering should be offered with a female animal, even all, even the sacrifices that come from a female, the fat that is mentioned regarding them one removes from the category of the embryo. But since the fat of the embryo is not offered with all the sacrifices, it is permitted for consumption. But its blood is not worse than the blood of the limbs and we hold that in the Tractate Keritot that the blood of the limbs one violates a negative commandment.",
+                "טעון שחיטה – for newborns indirectly to compare an animal by itself, and to nt to be included–to be derived by implication with all the cattle that you may eat.",
+                "וחייב באותו את בנו – that you should not slaughter it on the date that you ritually slaughter its mother.",
+                "וחכמים אומרים שחיטת אמו מטהרתו – that the newly born and giving birth is the cause of it.",
+                "ר' שמעון שזורי כו' – to the words of the Sages, since that it (i.e., the animal) walked on the ground, it requires ritual slaughter according to the Rabbis. For one might exchange it in order to eat an animal without ritual slaughter. Burt Rabbi Shimon Shezuri permits even after he it had a parted hoof on the",
+                "קרעה – [cut into] the animal without ritual slaughter."
+            ],
+            [
+                "בהמה שנתחכו – the hind–back [legs].",
+                "מן הארכובה ולמטה – there are three bones in the thigh. The lowest is the bone that is cut with the split hoofs when they flay the animal and this joint is called the knee that is sold with the head, and in the foreign tongue, we call that limb–joint YEENOKLAV, and in Arabic DUKBA. And above it there is the middle bone and the bunch of converging sinews in the thigh (see Talmud Hullin 76a) underneath it adjacent to the limb–joint of the knee that is sold with the head. And the uppermost is the thigh-bone which is inserted in the tail. And the joint which is between the end of the thigh-bone to the top of the middle bone is known and seen in a camel when it lies down more than the rest of the living creatures. And from the knee and below as it is taught in our Mishnah that it is kosher, which is from the beginning of the knee that is sold with the head and below. But from the knee and upward, which is from the end of the middle bone, which is the place of bunch of converging sinews in the thigh, in every place where the foot is cut, from there and above is “torn” (not kosher).",
+                "וכן שניטל צומת הגידין (if the juncture of the thigh sinews was removed – even if the foot was not cut off that the bone was not broken but the bunch of converging sinews in the thigh were removed, it is invalid–”torn.” So explained some of the Amoraim of the Mishnah in the Gemara (Talmud Hullin 76a-b). But this approach my teachers–Rabbis took hold of as essential and taught that in every place where the leg was cut off above from lower knee which they call Y’NUKLAV in the foreign tongue, whether in the place where the bunch of converging sinews or whether above from the bunch of converging sinews, it is [considered] “torn” (unfit, not kosher). But Maimonides and Rabbi Alfasi his teacher took hold as essential a different commentary–explanation – that from the knee and below is kosher and from the knee and above is unfit, for this is what he said: below from the upper knee which is the thigh-bone that is inserted in the tail, but not below immediately adjacent to it, but rather, below from the middle bone entirely, which is the lower bone, is definitely kosher. Above from the knee, which is the thigh-bone, is definitely “torn” (i.e., unfit, not kosher) in every place that he cut off. And similarly, if he removed the bunch of converging sinews, meaning to say, that in the middle bone, there is a place that is “torn” such as the bunch of converging sinews, and there is a place which is kosher, such as above from the bunch of converging sinew. But don’t be astonished how if he severed it above from the bunch on the middle bone, it is kosher, but when he lowers to cut the bunch, it is “torn,” that we can’t say that this torn part is similar to that one, for if one cuts from here and the animal dies, one cuts from there and the animal lives. And this animal is not forbidden because its leg was severed from this place, but rather because the bunch of sinews were cut, for their severing is within the general [definition] of those things that are torn. And the place of the bunch of the converging sinews begins from the place where they appear hard and white until the place that they begin to soften and redden.",
+                "וצומת הגידין – they are three white sinews in the animal that meet and are connected together. One of them is thick and the [other] two are thin. If the thick one alone is removed, this is not the removal of the bunch of converging sinews, for two of them remain. But if the two think wones are removed from their place, it is permitted, for the one that is thick and larger than the other two, for the entire bunch of converging sinews were not removed, only a minority of them. But if most of each of them were severed, it is “torn” (i.e., not kosher). And one does not need to state if all of them were severed or if all of them were removed. And with fowl, they are sixteen white sinews, even if only the majority of one of them was severed, it is “torn” (i.e., not kosher).",
+                "נשבר העצם – below from the knee in the place where it doesn’t make it “torn” (i.e., not kosher).",
+                "‘אם רוב הבשר קיים – which is the hide and flesh cover most of its thickness and most of its circumference of the break. For sometimes it is found this without that, such as when it widens from one side and is narrow from the other side, for the bone is not round. Therefore, it requires both.",
+                "שחיטתו מטהרתו – to the limb hanging down from the body, and it is permitted, even for consumption.",
+                "ואם לאו – that the hide and the flesh do not cover the majority, the slaughtering does not render it clean. But even though the animal is permitted, the limb is forbidden because of (Exodus 22:30): “you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” as we state (Tractate Hullin 73a), to include the limb and flesh hanging down from the body. But if the bone is broken form the knee and above to the place where it makes it “torn,” if most of the flesh exists, the limb and the animal are permitted. But if not, the limb and the animal are prohibited. And the law of the fowl is like the law of the animals of the field for this matter."
+            ],
+            [
+                "שליא (placenta–after-birth) – a jind of pocket where the fetus is placed into it.",
+                "נפש היפה – for it is not counted on in his mind (and therefore forbidden to handle) on account of its repulsiveness.",
+                "תאכלנה – but we don’t say that it is the limb from a living animal (i.e., one of the seven Noahide commandments), but also is a remnant from the ritual slaughtering of the mother [animal].",
+                "ואינה מטמאה – as it is not considered food.",
+                "ולא טומאת נבילות – if the animal died.",
+                "מטמאה טומאת אוכלין (if he gave thought to it – for use as food) – of it came in contact with defilement, that his thought considers it as food. But not the uncleanness of carrion, for it is not meat but rather, merely like the rest of food in general.",
+                "אסורה באכילה – and even though only a small part of it (i..e, the placenta–after-birth) came out, and it is obvious that all that all of the cleansing of the fetus was not there, we are concerned perhaps that with that particular piece, the head of the offspring came out and that is considered like it is born.",
+                "[הכי גרסינן] סימן ולד באשה. וסימן ולד בבהמה: המבכרת – this is her first issue of her womb.",
+                "ישליכנה לכלבים – for there is no sanctity in it. For even though there is no placenta–after-birth without a offspring, here, the majority is not sanctified, for perhaps it was a female, or it was an animal suspected of looking like one (i.e., a lamb looking like a kid and vice-versa – or a hybrid), and it is not holy (see Mishnah 1 of this chapter).",
+                "ובמוקדשין – as, for example, the cattle of peace-offering–well-being which expelled the after-birth–placenta.",
+                "תקבר – for since there is no after-birth–placenta without offspring, it is sanctified, for whether a male or a female that left from the animal that was sanctified to the Temple is holy.",
+                "בפרשת דרכים – a place where the paths separate into two. And the path of diviners to bury her there in order that she will not abort anymore.",
+                "דרכי האמורי – sorcery, as it is written (Exodus 23:24}: “[you shall not bow down to the gods in worship] or follow their practices.”"
+            ]
+        ],
+        [
+            [
+                "אותו ואת בנו – the mother and the male offspring, or the mother and the female offspring, but the father with the male offspring or with the female offspring is not forbidden [to be slaughtered on the same day], for (Leviticus 22:28): “[However, no animal from the herd or from the flock shall be slaughtered] on the same day with its young,” implies whomever’s offspring is clinging, excluding the male (i.e., the father) whose male offspring is not clinging.",
+                "בין בארץ בין בחוצה לארץ –since it is necessary to teach, whether with unconsecrated things whether with consecrated things, it (i.e., the Mishnah) teaches also “whether in the Land of Israel” or “whether outside the Land of Israel,” even though it is not necessary, for it is the obligation of personal duty (as opposed to laws connected with the soil of the Land of Israel), for personal duty applies whether in the Land of Israel or whether outside the Land of Israel.",
+                "בפני הבית – at the time when the Temple exists.",
+                "ושלא בפני הבית – you might think I would say, for since it is written regarding the matter of Holy Things, that when the Temple exists, we will apply it, when the Temple doesn’t exist, we will not apply it. Therefore, it comes to tell us the opposite.",
+                "בחולין ובמוקדשים – whether both (i.e., the mother and the offspring) are unconsecrated or both are sanctified, and from where in the Torah do we learn that it applies to that which is sanctified? As it is written (Leviticus 22:27): “When an ox or a sheep or a goat is born,[it shall stay seven days with its mother, and from the eight day on] it shall be acceptable as a gift to the LORD,” and afterwards it is written (Leviticus 22:28): “However no animal from the herd or from the flock shall be slaughtered on the same day with its young.”",
+                "בחוץ – outside of the Temple courtyard.",
+                "שניהם כשרים – because it was necessary to teach in the concluding clause [of the Mishnah] that both of them are disqualified, the first clause [of the Mishnah] teaches that both are fit.",
+                "והשני סופג את הארבעים – because of the negative commandment of “no animal…[shall be slaughtered on the same day] with its young” (Leviticus 22:28). And there is no difference whether he slaughtered the mother first, and makes no difference whether he slaughtered the offspring first. It makes no difference whether both were slaughtered by one person, and makes no difference if two people [slaughtered the mother and its young].",
+                "הראשון חייב כרת – because of slaughtering outside of the Temple. But the second [of the pair of the mother and its offspring] is exempt from extirpation, for since the mother was slaughtered, the offspring is further not worthy to be slaughtered today inside, for it is disqualified because of lacking time (i.e., an offering cannot be offered because its time to be offered has not yet arrived), for it is not appropriate to slaughter it and to offer it today, and he is not liable because of slaughtering outside [the Temple] unless it is appropriate inside, as it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting,” that which is appropriate [to be brought] to the entrance of the Tent of Meeting, he is liable for it outside, and if not, then not.",
+                "ושניהם סופגים את הארבעים – the first because of slaughtering outside, for all who are liable for violating laws of extirpation are flogged, and the second because of the negative commandment of “the mother and its young.”",
+                "חולין בפנים שנהים פסולין – because unconsecrated offerings which were slaughtered in the Temple courtyard.",
+                "והשני סופג – because of “the mother and its young.” But because of unconsecrated animals in the Temple courtyard, there is the warning of a positive commandment (Deuteronomy 12:21): “If the place [where there LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that the LORD gives you],” when there is a distance of place, you slaughter, but you do not slaughter when the place is close.",
+                "קדשים בפנים כו' והשני סופג – because of “the mother and its young.”",
+                "ופסול – because of lacking time."
+            ],
+            [
+                "חולין וקדשים בחוץ – specifically it [i.e., the Mishnah] took the first as unconsecrated produce and the second as Holy Things (i.e., belonging to the Temple). And similarly, all that is taught in the Mishnah, specifically it took them.",
+                "והשני סופג – because of (Leviticus 22:28): “an animal…with its young.”",
+                "קדשים – at first, and afterwards, unconsecrated produce outside.",
+                "והשני כשר – for consumption. But since it (i.e., the Mishnah) taught it was invalid, it taught, it was fit.",
+                "ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young” (Leviticus 22:28)",
+                "חולין וקדשים בפנים שניהם פסולים – the first because of unconsecrated animals that were slaughtered in the Temple courtyard, and the second because of lacking time (i.e., that the time to be offered has not yet arrived).",
+                "והשני סופג – because of “an animal with its young.”",
+                "חולין בחוץ ובפנים – the first slaughtered outside [the Temple courtyard] and the second within [the Temple courtyard].",
+                "קדשים בחוץ ובפנים הראשון בכרת – because of slaughtering outside[the Temple courtyard].",
+                "ושניהם פסולים – the first because it was slaughtered outside [the Temple courtyard] and the second because of lacking time (i.e., that the time to be offered has not yet arrived).",
+                "ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young.”",
+                "קדשים בפנים ובחוץ – for the second, one receives [forty – actually, thirty nine] lashes] because of “an animal with its young,” but because of slaughtering outside [the Temple courtyard], one is not flogged, for because of lacking time (i.e., that the time to be offered has not yet arrived, and he it is not accepted inside [the Temple courtyard]."
+            ],
+            [
+                "פרה חטאת – the red heifer, which is not for consumption.",
+                "ושור הנסקל – after its verdict has been announced, for we hold hat it is prohibited to derive benefit even when slaughtering it.",
+                "ועגלה ערופה – for he holds that it is forbidden while alive, and even if e slaughtered it, it is forbidden. But in the Gemara (Tractate Hullin 82a) reaches the definitive conclusion that the red heifer and the heifer whose neck is to be broken are not taught in our Mishnah. For regarding both of them, their slaughter is appropriate, and one must remove them from the Mishnah and Rabbi Shimon did not exempt them (for slaughter that is not appropriate for eating is not called slaughter).",
+                "וחכמים מחייבין – this that the Sages make him liable when slaughtering for idolatrous purposes, they did not teach other than when he slaughtered the first for idolatrous purposes and the second [animal] came and he slaughtered it for his table to eat it, but if the first was for his table and the second was for idolatrous purposes, that through the latter slaughtering is what makes him liable because of “an animal and its young” (Leviticus 22:28), the law of killing comes upon him, and he is exempt from lashes–flogging because he who has committed two offenses simultaneously, must be held answerable for the severer penalty which is death (i.e., for slaughtering for idolatrous purposes, but he is exempt from flogging for the slaughtering of the animal and her young in one day – see Talmud Hullin 81b) for two [punishments] we don’t do to him. But sometimes, that even when he slaughtered the first for his table and the second for idolatrous purposes, he is liable, as, for example, when they (i.e., witnesses) warned him because of “an animal and its young” (Leviticus 22:28), but they didn’t warn him because of idolatrous purposes, for since they did not warn him regarding idolatrous purposes, he is not killed, but he is flogged because of “an animal and its young.” But the Halakha is according to the Sages.",
+                "ונתנבלה בידו – inadvertently–unknowingly.",
+                "והנוחר – inserting the knife in its nostrils and cuts [the windpipe].",
+                "והמעקר – tearing loose the windpipe and gullet from the place where they are attached and he doesn’t slaughter them.",
+                "פטור – and even according to the Rabbis. But it is not similar to ritual slaughter of above, for there, it is an appropriate ritual slaughter, and another things causes it to be invalidated, but here, there isn’t ritual slaughter at all.",
+                "איזה שלקח ראשון ישחוט ראשון – if they came to the Jewish court, he who came first to slaughter and his fellow detains him and says: “I need it more than you,” we say to them, that the first purchaser should סperson and he detained for himself, the [original] purchaser would slaughter it. For such we taught in the Tosefta (Hullin, Chapter 5, Halakha 5), that he who purposes it from the owner, he precedes the owner, for on that account, he purchased it.",
+                "ואם קדם השני זכה – that he advanced himself in order that he not come to a prohibition, and he has the interval that he eats meat today.",
+                "סופג שמונים – for on every male offspring that he slaughters, he transgresses a negative commandment.",
+                "סופג את ארבעים – for there isn’t here a forbidden slaughtering other than one.",
+                "שחטה ואת בתה ואח\"כ את בת בתה – there are two [violations] of “an animal and its young.”",
+                "שחטה ואת בת בתה – there is [not] yet here a prohibition. ואח\"כ שחט את בתה – and there is in this slaughtering two prohibitions, “an animal and its young” because of its mother,” and an offspring and it because of its female offspring of that which has already been slaughtered.",
+                "סופג ארבעים – it is one negative commandment ‘violated] and one warning and one deed.",
+                "סומכוס אומר סופג שמונים – for Sumachos holds that he is liable for one warning and with one negative commandment, two [punishments of] stripes. And the same law applies with the first clause [of the Mishnah] which teaches that if he slaughtered its two offspring and afterwards slaughtered her (i.e., the mother), he receives forty (actually thirty-nine) lashes. According to Sumachos, he receives eighty lashes. Such it is in the Tosefta (Hullin, Chapter 5, Halakha 7), if he slaughters her five offspring and afterwards slaughter it (i.e., the mother), Sumachos states in the name of Rabbi Meir that he is liable because of [the violation] of five negative commandments.",
+                "בארבעה פרים בשנה – it is the manner of Israel to make meals on these four seasons [of the year], for a person who simply purchases an animal does not purchase it other than to slaughter it immediately, therefore, a person who sells an animal to his fellow and he sells first its mother or its female offspring on that selfsame day, he must state to the second [person]: “Know for yourself that I sold its mother for slaughter” or “I sold its female offspring for slaughter” lest it was already slaughtered.",
+                "ביום טוב האחרון של חג – they would increase in joy because it is a festival of its own and was beloved to them. And this did not consider the eve of the first day of the Festival, because the entire world is preoccupied with [the building of] the Sukkah and [acquiring] a Lulav [and Etrog], and they don’t have free time to make a large slaughtering.",
+                "אף ערבי יום הכיפורים בגלילי – but not in Judea and not in the rest of the lands, for they would not eat on the Eve of Yom Kippur anything other than meat, children and–or fish as is proven in Bereshit Rabbah, regarding a particular tailor who sold a fish.",
+                "בזמן שאין לו ריוח – interruption between them, that he sold the mother [animal] today.",
+                "אבל יש לו ריוח – that he sold the first yesterday and the second today.",
+                "אין צריך להודיעו – for I say: “Yesterday, I slaughtered it first.” Another explanation: At the time when he doesn’t have space of time that he is in haste and hurries to purchase that shows that he wants to slaughter today. But if he has a space of time that he is not in haste to purchase it, he is not required to inform him, for lest it was for the need of another day that he purchases it. But Rabbi Yehuda, he comes to explain the matter of the first Tanna–teacher and not to dispute it.",
+                "ומודה ר' יהודה – even hough that he purchased this [animal] today and that [animal] on the morrow, And regarding the second explanation, even though he is not in haste and hurried to purchase.",
+                "את האם לחת ואת הבת לכלה – it is a usual incident, for it is the custom of the world to make a large meal at the house of the groom from the house of the bride; therefore, the mother fo the grow who is larger, and the offspring which is smaller to the bride."
+            ],
+            [
+                "משחיטין את האטבח בעל כרחו – if he received a Denar from the purchaser, he must give him a Denar’s worth of meat.",
+                "פילו שור שוה אלף זוז – he slaughters it against his will, even though he has no purchasers for the rest of the meat. For according ot the words of the Torah, money purchases, and from the time that the seller receives the Denar, the purchaser acquired the meat. But the Sages did not establish that taking possession by drawing towards one’s self the object to be acquired effects acquisition (see Tractate Kiddushin, Chapter 1, Mishnah 4, for example) and not money as a decree lest the seller say to the purchaser: “Your wheat burned in the attic [through a fire]”. For if they had established that produce would be the responsibility of the purchaser from when he gave the money, if a fire took place in the house of the seller where the produce is, and he did not take the trouble to save them, but after he has “pulled,” undefined, when it reaches his house [then the purchase takes full effect]. And in these four seasons of the year, the Sages preserved their words over the law of the Torah that money purchases.",
+                "לפיכך אם מת מת ללוקח – And he loses his Denar, for it died when it was in his domain–possession.",
+                "אינו כן – for we require “pulling” and all the while that he didn’t “pull,” the butcher can retract."
+            ],
+            [
+                "יום אחד האמור באותו ואת בנו כו' – because the portion of “the animal and its young” (Leviticus 22:28) is adjacent to the sacrifice, and it is written (Leviticus 22:27): “[ad from the eighth day on] it shall be acceptable as a gift to [the LORD],” and adjacent to it, “the animal and its young” (Leviticus 22:28). But with Holy Things, the night follows after the day, as it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” So we see that the night that is after it is called the “on the day...until morning.” It is possible that even this is the case [it is stated here, “one day”] and it is stated in the Creation story (Genesis 1:5): “[And there was evening and there was morning] the first day.”"
+            ]
+        ],
+        [
+            [
+                "כיסוי הדם כו' – because it was necessary to teach [in the Mishnah] with non-consecrated–profane things but not with sanctified–dedicated things, it took all of them.",
+                "במוקדשין – the sin-offering of fowl and the burnt-offering of fowl, and similarly things sanctified for the repair of the Temple, if he transgressed and slaughtered them, they do not require covering [of the blood].",
+                "ונוהג בחיה ובעוף – to exclude cattle as you would not say that the cattle is included among wildlife, and we derive it from what it is written regarding a firstborn having a blemish (Deuteronomy 15:23): “ [Only you must not partake of its blood;] you shall pour it out on the ground like water.” Just as water does not require covering, even the blood of cattle do not require covering.",
+                "במזומן – fowl that grows in the house.",
+                "ונוהג בכוי – it is a creature of its own and the Sages did not determine if it is [a kind of] wildlife that would require covering [of the blood], [or] if it is cattle and does not require covering [of its blood].",
+                "ואין שוחטין אותו ביו\"ט – because perhaps it requires covering [of its blood] and out of doubt, we don’t violate [the sanctity] of the Yom Tov–Jewish holy day.",
+                "ואם שחטו ביו\"ט אין מכסים את דמו – and even if there was dust prepared or ashes, lest the person who sees it will say that it is definitely wildlife and therefore, he covered its blood on the Jewish holy day, and he will come to permit its fat."
+            ],
+            [
+                "רבי מאיר מחייב – for he holds that ritual slaughter that is inappropriate is called ritual slaughter.",
+                "וחכמים פוטרים – as they hold that [inappropriate ritual slaughter] is not called ritual slaughter, and the Halakha is according to the Sages."
+            ],
+            [
+                "ואחרים רואין אותם – for in that manner, their ritual slaughter was fit.",
+                "חייבים לכסות – those others that see them are liable to cover [the blood] as it is taught further on. If he ritually slaughtered and did not cover [the blood] and another saw him, he is liable to cover [the blood].",
+                "פטור מלכסות – Rabbi Meir said regarding it that he holds that the ritual slaughter of a deaf-mute, imbecile and–or a minor, among themselves, is complete carrion–not slaughtered according to the ritual rules, since most of their acts are corrupted. But the Rabbis dispute that of Rabbi Meir whether at the beginning [of the Mishnah] or at the end [of the Mishnah], but rather they observe him until he completes the matter and then return to dispute him, for the Rabbis think that it is doubtful carrion–not slaughtered according to the ritual rules, but not verifiable carrion. Therefore, regarding the matter of covering [the blood], they are obligated to cover [the blood], and they don’t do ritual slaughter after them of the animal and its young (see Leviticus 22:28), lest it is a good–valid ritual slaughtering. But the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "שחט חיה יכסנה ואחר כך ישחוט את העוף – as it is written (Leviticus 17:13): “[And if any Israelite or any stranger who resides among them hunts down] an animal or a bird [that may be eaten, he shall pour out its blood and cover it with earth],” he interrupts from this one to the other one to put on a covering for each and every one. But the Rabbis think this or they require him to divide it, for it not, I would have said that there is no need to cover [the blood] unless he ritually slaughtered both of them. But everyone admits that regarding the blessing, he doesn’t recite other than one blessing, but the Halakha is not according to Rabbi Yehuda.",
+                "וראהו אחר חייב לכסות – as it is written in the portion of the covering of the blood, [and I say] (Leviticus 17:12): “[Therefore I say] to the Israelite people: [No person among you shall partake of blood],” this Mitzvah–commandment applies to all the Israelite people.",
+                "כסהו הרוח חייב לכסות – this Mishnah was learned only that he returned and it was revealed–exposed, but if he did not return and it was revealed, he is exempt from covering [the blood]."
+            ],
+            [
+                "נתערב ביין – which is red and the appearance of the blood is not recognized in it.",
+                "רואין אותו – [we view that] wine as if [it is] water, for if the appearance of blood was recognized in the water according to this measurement, he would be liable to cover [the blood].",
+                "נתערב בדם בהמה – which is not something covered, and the majority of it is the blood of a cattle.",
+                "או בדם חיה – the blood bled by an animal–beast of chase or deer.",
+                "רואין אותו – that it is not required to cover [the blood], as if it were water, but if this blood is from the ritual slaughter of an animal–beast of chase and fowl and it is recognized, one is required to cover it.",
+                "אין דם מבטל דם – and even if the appearance of blood is not recognized in the water like the blood of this cattle, the blood of animals–beasts of chase are not nullified, for he holds that a mixture of homogeneous things (of which one is forbidden), the rule of neutralization by quantity takes no effect (see Talmud Hullin 100a). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "דם הניתז – on the back of the wall.",
+                "אימתי – it comes to explain but not to dispute."
+            ]
+        ],
+        [
+            [
+                "גיד הנשה. ובמוקדשים – even a burnt offering which is burnt entirely, he removes the nervus ischiadicus (i.e., sinew of the hip, the sciatic nerve) and casts it upon the ashes of the communal altar that is called “pile” (the place on the altar where the ashes are piled up) and it is not offered up with the meat.",
+                "שאין לו כף – it does not have a hollow [of the thigh or a spoon-shaped hip] similar to that of man which is round, but the rather, the meat that is upon the thigh-bone of the fowl is in its width. And if fowl is found that has a round sole, its sciatic nerve is prohibited.",
+                "ונוהג בשליל – a living [embryo] nine [months old] that is found in the animal.",
+                "רבי יהודה אומר יאנו נוהג בשליל – but the Halakha is not according to Rabbi Yehuda.",
+                "וחלבו – of the embryo is permitted. Another interpretation: and the fat of the sinew, meaning to say, the permitted fat of animals (as opposed to forbidden fat) is permitted according to al, but the Jewish people which is holy practiced a prohibition regarding it.",
+                "ואין הטבחים נאמנים – [the butchers are not believed] to state we take it because of the trouble it is for them to hollow it out. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "שולח אדם ירך לנכרי וכו' – and we don’t take into consideration lest a Jew should see it when he sends it to him and he returns and purchases it from the heathen and eat it with its sinew. For since it is whole, the place of the sciatic nerve is known if it was hollowed out from it and the purchaser understands that it was not removed, and he removes it.",
+                "שיטול את כולו – he will hollow it out afterwards.",
+                "לקיים בו מצות נטילה – he peels the fat off even (see Talmud Hullin 92b) from the top and that is enough."
+            ],
+            [
+                "אכלו ואין בו כזית חייב – because it is a living creature, he is liable for whatever the amount, like one who eats an ant of whatever the amount is liable.",
+                "מזה כזית – from the right thigh an olive’s bulk and similarly from the left thigh.",
+                "אינו סופג אלא ארבעים – for Rabbi Yehuda holds that this is not practiced other than with the right [thigh] for he expounds (Genesis 32:33): “[the socket] of the hip,” that means the strongest of the hips (i.e., the right” (see Talmud Hullin 91a). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כבשר בלפת – we view it as if the thigh is broken and the nerve is meat, and whereas if it provided a flavor in the meat like the size of the nerve–sinew, like turnips, [like the measurement of] the thigh, it is prohibited, for the measurement is a traditional law dating from Moses as delivered from Sinai, and we derive that in this we estimate, even though it if it were a cabbage or a leek with a head–porret, one would need less, or more, and that of our Mishnah would be superseded and is not the Halakha and we hold that there isn’t in the sinews–nerve for imparting a flavor, for whether it is cooked or whether it is salted or whether it is roasted, we cast it aside and it is permitted. But especially it, but its fat, it imparts a flavor and if he didn’t carry off the fat, it prohibits, and the imparting of a flavor that is mentioned with it must be of the same species, for a person cannot distinguish, we estimate it as one-sixtieth."
+            ],
+            [
+                "גיד הנשה שנתבשל עם הגידים – [of those thighs] that are permitted.",
+                "בזמן שמכירו – he casts it outside, and there is nothing here other than its remnants.",
+                "בנותן טעם – if the prohibited nerve–sinew imparts a taste of flavor in all of these, they are all prohibited.",
+                "ואם לאו – that he doesn’t recognize that all of them are forbidden, and in each one, one can say that this is it, but it is not neutralized through a majority for it is considered like a living creature and a living creature cannot be neutralized.",
+                "בזמן שמכירין – for the forbidden pieces, we estimate with the imparting of a flavor and if there isn’t enough in order to impart a flavor, it is something permitted, and the rest is permitted.",
+                "ואם אין מכירין – all the pieces are forbidden for each one of them, one can suspect and state that perhaps this is it, and it is not nullified in a majority, since it is appropriate to be adorned before the guests.",
+                "והרוטב מותר – if there isn’t among the forbidden pieces in order to impart a flavor to the broth–juice and the sediment of boiled meat and the pieces and the Halakha in practice is that something forbidden that was mixed with something permitted, a species that is combined with something that is not its species, that one can establish it by taste, if it is priest’s due–heave offering that we combined with profane–unconsecrated produce, a Kohen should taste it. And if it is a forbidden thing, then a heathen professional baker should taste it. If he states that this mixture does not contain the taste of heave offering or the taste of something prohibited, everything is permitted, and the Rabbis believed the heathen professional baker, because it is his craft, he doesn’t lie so that he doesn’t lose his profession. And if there was a mixture of one species with something from the same species where it is not possible to establish the taste–flavor, or if it was one species with something from another species, and there was no Kohen present, or a heathen upon whom one can rely, if the prohibited [substance] is from fat and blood of animals that died of themselves (i.e., carrion) and torn animals, forbidden animals and reptiles, we estimate it with being [one-part] in sixty. If there are sixty [parts] of permitted [food] corresponding to the prohibited [part], it is all permitted, and if not, everything is prohibited. And similarly, the permitted fat of the sciatic nerve, we estimate it corresponding to the sixty [parts] of permissible [fat] but the udder that was cooked with the meat, we estimate it with sixty parts, and the udder is part of the number, because it’s prohibition is from the words of the Scribes; and an egg which has a chick [within] that was cooked with the rest of the permitted eggs, it requires sixty-one parts corresponding to it, but if the prohibited [part] is priest’s due–heave offering, Hallah and First-Fruits, if it is one species with material from the same species, or one species with material from another species, and there isn’t a Kohen or a heathen who can taste it, we estimate it with one-hundred [parts] of unconsecrated produce. But if it is fruit of trees of the first three years or mixed seats in the vineyard, we estimate it with two-hundred parts and all of these measures, we estimate with what is in the pot with the broth and the pieces and the spices and the sediments of boiled meat, and this is the smallest of the bowels at the rim–bottom of the pot, and what comes before us, we estimate, but we don’t estimate what the pot absorbed from that which is permitted, for even that which is prohibited is absorbed and reduced from the amount that was, for that which was permitted was absorbed, but that which was forbidden was not absorbed."
+            ],
+            [
+                "ואינו נוהג בטמאה – for if he ate the sciatic nerve of prohibited [meat], the one who states that there is the imparting of a flavor by the nerve–sinew is flogged because it is a ritually impure, and not because of the sinew–nerve, and the one who states that the sinew–nerves have no flavor, is exempt from everything, for a pure piece of wood is what the Torah obligates him, but one that is impure, is not practiced.",
+                "מבני יעקב נאסר – and yet that which is impure is permitted to them, until the Giving of the Torah.",
+                "אמרו לו – this Biblical verse that they warned him at Sinai it was stated at Sinai, but until Sinai, they were not warned about it.",
+                "אלא שנכתב במקומו – after it was stated at Sinai, when Moses came to arrange the Torah, he wrote this Biblical passage about the event, therefore, the children of Israel were warned afterwards that they should not eat the sciatic nerve [to known for which reason it was prohibited to them], but the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל הבשר אסור לבשל בחלב – there are those of them, from the words of the Torah, such as the flesh–meat of cattle. But there are those of them from words of the Scribes, such as the meat–flesh of fowl.",
+                "חוץ מבשר דגים וחגבים – which are not either from the words of the Torah nor from the words of the Scribes.",
+                "ואסור להעלותן עם הגבינה על השלחן – and even the flesh–meat of fowl whose eating is forbidden [with cheese] from the words of the Sages, it is forbidden to bring them up with the cheese on the table. It is a decree lest one brings cheese with the flesh–meat of cattle in a boiling tightly-covered pot, which is forbidden from the Torah, which is considered cooking.",
+                "הנודר מן הבשר – in vows, he went after the language of human beings. And for every type of meat that a person calls “meat”, except for the meat of fish and locusts."
+            ],
+            [
+                "ובלבד שלא יהיו נוגעים זה בזה – for if they (i.e., meat and cheese) touch–come in contact, even though it is something cold with something cold, they require rinsing.",
+                "שני אכסנאין אוכלין על שלחן אחד – specifically if they don’t know one another, but if they know each other, it is forbidden, for perhaps one of them will take from that of his colleague and will eat it. But the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "טיפת חלב שנפלה – into the pot of one of the pieces for all of it is outside of the sauce, and he did not stir the pot nor did he cover it. The taste of the drop [of milk] was not divided–spread other than upon that piece alone.",
+                "אם יש בנותן טעם באותה חתיכה – meaning to say, if there is not in that piece alone sixty [parts] to nullify the drop, the piece [of meat] is immediately forbidden and prohibits [the pieces] next to it, and it requires sixty [parts] corresponding the entire [piece of] meat.",
+                "ניער את הקדרה – that he stirred it immediately, before the piece actually absorbed the taste from the drop [of milk], for now, the drop [of milk] has been mixed with everything.",
+                "אם יש בנותן אעם באותה קדרה – meaning to say, there isn’t power in the drop [of milk] to prohibit all of it, other than if it has the flavor to give to the entire pot.",
+                "הכחל – the nipples [of the breast] of the cow.",
+                "קורעו ומוציא את חלבו – tears it by its warp (i.e., longitudinal direction) and woof (i.e., latitudinal direction) and squeeze it–fasten it into the wall and he is permitted afterwards to cook it with the meat in the pot.",
+                "לא קרעו אינו עובר עליו – of he cooked it alone in the pot, and it is permissible to do this even ab initio, but since it (i.e., the Mishnah) is required to teach the concluding clause regarding the heart, if he didn’t tear it, he doesn’t violate anything regarding it, but nevertheless, there is a prohibition, it is also taught in the opening clause, that he doesn’t violate anything, but if he cooked it with the meat without tearing it, we estimate it by sixty [parts], and the nipple itself is part of the count, but the nipple remains always forbidden.",
+                "הלב קורעו ומוציא את דמו. לא קרעו אינו עובר עליו – to be in extirpation, and in Tractate Keritot [22a], it establishes it with the heart of a fowl that does not have an olive’s bulk of blood, but the heart of cattle, one is liable for extirpation if he did not eat it and did not tear it after cooking it. But the flesh of the heart is not forbidden, for the heart is part but does not absorb.",
+                "אינו עובר לבא תעשה – he cannot come to [the violation of] a negative commandment, meaning to say, one should not worry lest he eat it and transgress it; or alternatively he consumes it and does not transgress the negative commandment."
+            ],
+            [
+                "מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.",
+                "פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.",
+                "נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "קיבה – congealed milk that is within the maw.",
+                "נכרי ושל נבלה – this is what he said, the maw [of the stomach] slaughtered by a heathen is carrion and this is prohibited.",
+                "המעמיד – milk.",
+                "בעור של קיבה – which is meat.",
+                "אם יש בה – to impart a flavor with milk, it is prohibited, and if not, it is permitted, and even though he curdles [milk] since the flesh itself is of something permitted, and its prohibition is not other than on account of another matter that was combined with it, and we don’t say in this that everything follows after the curdling. But if he curdled the cheese in the flesh of the maw of a carrion, even if it doesn’t have what to impart a flavor in the milk, it is prohibited because the curdling is prohibited, and its prohibition is on account of itself. Therefore, [the Rabbis] prohibited the heathen cheeses because they curdle it in the skin of the maw of a carrion. But the rennet itself which is the congealed milk that is within the maw. We wind up that there isn’t a prohibition at all, that it is a mere secretion (see Tractate Hullin 116b). Maimonides wrote this, but Rashi wrote that the milk that is found congealed in the skin of the maw that we salt it in its hide. I would be wont to permit it until this point, for as long as no other milk is placed in it. But I would err in this for I would think as we state [in Talmud Avodah Zarah 29b -see Mishnah Avodah Zarah, Chapter 2, Mishnah 5) regarding the rennet from a whole [burnt] offering of a Kohen who is not squeamish sucks it out raw, we learn from it that it is a mere secretion and it is not forbidden. But it is not complete milk, as it is taught in our Mishnah that it is fit, when one sucked it from an animal with an organic inflicted disease, it is prohibited, we learn from it that it is milk. And the rennet of a burnt offering which is permitted, because it is not part of its body but rather that which is quaffed from its mother, and it is an entrance into the bowels like it is placed into a dish and it is permitted."
+            ],
+            [
+                "שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.",
+                "וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.",
+                "משא\"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.",
+                "אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”"
+            ]
+        ],
+        [
+            [
+                "העור והרוטב (the hide and the juice of meat) – because it is taught in the Mishnah in the chapter [four]: “A beast which was in hard labor” regarding the placenta–after-birth, and that it does not defile the defilement of foods nor the defilement of carrions, it (i.e., the Mishnah) teaches, “The Hide and the Juice of Meat” – chapter 9). But this that separates–divides, because it (i.e., the Mishnah) teaches in the chapter “A beast which was in hard labor” (in Mishnah 5): “[If] he found a live nine-months’ birth, it requires slaughtering and he is liable for to the ruling of ‘it and its young’,” it (i.e., the Mishnah) taught afterwards [the chapter] “It and its young.” But since it (chapter 5) is speaking about ritual slaughtering that is not appropriate, it (i.e., the Mishnah) teaches after it (chapter 6), “the requirement to cover up its blood,” and since it (i.e., the Mishnah) teaches in “the requirement to cover up its blood,” and that it applies to wild beasts and fowl, it (i.e., the Mishnah) teaches “The sinew of the hip–the sciatic nerve” (Chapter 7) which applies to wild animals but not to fowl. But since it teaches in “The sinew of the hip–the sciatic nerve” with the thigh that was cooked with the sinew of the hip [with forbidden swallowing], it teaches “Every [kind of] flesh” (Chapter 8), and after it, it returns to the first matter of the placenta–after-birth, or that doesn’t become defiled with the defilement of foods.",
+                "העור והרוטב – the hide of the ritually slaughtered animal, such as, for example, less than an egg’s bulk of flesh and its hide is attached to it, it combines, because it protects the flesh, and the guards combine for a light defilement which is defilement of food, as It is written regarding it (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, [it is pure],” in he manner that people find for sowing, wheat in its husk and barley in its husk and lentils in their husks. But even though that in this verse (Leviticus 11:37 referenced above), it is written that “it is pure,” the reason is that it did not become susceptible, but adjacent to it (Leviticus 11:38): “but if water is put on the seed, [and any part of a carcass falls upon it]” that it becomes susceptible, it is impure.(i.e., “it is impure for you”).",
+                "והרוטב – that it is congealed–becomes solid in that it is the manner to eat it with the meat–flesh, and combines to complete the measurement, like the bulk of an egg. But it is not able to receive defilement on its own.",
+                "והקיפה – spices. But they are not considered to be food on their own, but rather, to be combined with foods.",
+                "האלל (fatty substance of meat) – sinews of the spine and of the neck, and it is wide, white and hard, and we call it KAPILO in the foreign tongue. And its example is in Job [13:4]: “[If you invent lies,] All of you are quacks.” For once it is split–broken in two, it has no remedy to be attached once again, so you [as well], a thing that has no remedy, you say to provide a remedy. Alternatively, the Tanna–teacher [of the Mishnah] calls it אלל–fatty substance of meat–flesh which the knife has taken off (see Talmud Hullin 121a), when they flay the animal, sometimes when the knife removes from the flesh near the hide, and it is not considered food, but combines with the food.",
+                "והקרנים והטלפים (and the horns and the hooves) – all that they sever them and blood comes out from them near their roots from below which are soft. But however, on their own, they are not food.",
+                "מצטרפין – because it protects.",
+                "לטמא טומאת אוכלין – to complete the measurement like the bulk of an egg, for impure foods do not defile with less than an egg’s bulk.",
+                "אבל לא טומאת נבילות – if they are carrion [meat], they do not defile, and they don’t combine to the equivalent of an olive’s bulk to complete the measurement of a carrion to defile a person and he clothing that are upon him, as it is written (Leviticus 11:39): “[If an animal that you may eat has died,] anyone who touches its carcass [shall be impure until evening],” and not on the hide which does not have the equivalent of an olive’s bulk of flesh and the hide completes the equivalent of an olive’s bulk, for the person who comes in contract with it is not ritually impure, because the guarding does not combine to defilement of carrions. And similarly, the spices and the juice of the meat that becomes congealed are not a species of carrion. And the fatty substance of meat and the sinews are not meat–flesh. But we consume them generally with flesh–meat.",
+                "כיוצא בו – [there is] that which defiles the defilement of foods, to receive defilement from the unclean reptile and it defiles other foods, but does not defile of its own accord the defilement of carrion to defile others.",
+                "השוחט בהמה טמאה לנכרי – a Jew who slaughtered an impure animal for the needs of a heathen, and it is still moves convulsively, even though It is not fit for a heathen, for ritual slaughter is not permitted to the children of Noah until it dies, even so, since an Israelite did a ritual slaughter, it is as good–valid slaughter, for since that slaughter is permitted regarding that an Israelite with a ritually pure animal, his intention–thought is considered as food with a ritual slaughter, even with something ritually impure for a heathen. But a heathen, regarding ritual slaughter does not consider it in his thought as food, and we do not find it as slaughter concerning him. But something ritually impure for a Jew is not considered as food for him., for his intention is void.",
+                "אבל לא טומאת נבילות עד שתמות – for this [verse] (Leviticus 11:39): “If an animal that you may eat has die.”",
+                "או עד שיתיז את ראשה – which would be an animal body maimed to disfigurement and a carrion while alive, and it is considered as dead, and even if it is maimed to disfigurement.",
+                "ריבה הכתוב לטמא טומאת אוכלים = for all of these has regarding food, tat they are food but it is not called carrion even though that it is belonging to it.",
+                "האלל המכונס (flayed off meat that is collected) – this fatty substance of the concluding segment [of the Mishnah], for everyone, it is flesh that the knife has taken off in flaying near the hide.",
+                "המכונס – that is gathered in one place. For its intention is not abolished, and the flesh is considered carrion, and he is liable for it if he came in contact or entered in the Temple or ate Holy food. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.",
+                "ועוד חזיר של ישוב – because it is soft and they eat it.",
+                "אף עור חזיר הבר – for he holds that this also is soft–tender. But the Halakha is not according to Rabbi Yehuda (actually, it should read, Rabbi Yosi, here, as Rabbi Yehuda’s comment in the Mishnah does not come until much later in the text).",
+                "חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.",
+                "עגל הרך – all the while that it nurses.",
+                "ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.",
+                "בית הבושת (pudenda) – the sides of the womb of the female.",
+                "ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.",
+                "האנקה (hedgehog) – RITZU",
+                "והלטאה (a species of lizard) – LEVIYARDA.",
+                "חומט (snail) – LUGMA.",
+                "הלטאה כחולדה (the lizard is equivalent to the weasel) – its hide is smoother than its skin, but the Halakha is not according to Rabbi Yehuda.",
+                "וכולן שעיבדן (and all of them which one tanned) – all of these which they stated that defile like he meat, if he tanned them, they became hide and were abolished from the law of flesh and are pure.",
+                "או שהלך בהן – that he stretched them in order to trample them, which is a bit like tanning them (and do not impart food uncleanness).",
+                "חוץ מעור אדם – it is the law of the Torah that the skin of man, after it is tanned, it is pure, and what is the reason that they said tha the skin of man that is tanned is impure, as a decree lest a person work the skins of his mother and–or his mother into mats–rugs to sit and–or to lie upon them.",
+                "יש להן עורות – and not one of them (i.e., the eight reptiles described in Leviticus 11:29-30) that 8ts hide will defile like its skin–meat. And it is not like the First Tanna–teacher who considers that four of them – their hides are like their meat–skin. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "בטהורה ובטמאה – whether it (i.e., the animal – beast or wild animal) is ritually slaughtered as a pure animal and the one who flays it is impure, or whether it is a impure carrion and the one who flays it is pure, if he flays it to make from the hide a spread–mat, that is, a mattress to spread out on top of the bed or on top of a table, as for example, when he tears and severs the hide completely lengthwise from the head of the animal until its tail, and he begins to flay the hide, there would be a connecting handle to remove the defilement from the carrion if a pure individual comes in contact with the hide, to bring in the defilement to the meat if it is pure.",
+                "עד כדי אחיזה (enough for a hold [on the carcass]) – which are two handbreadths, but more than this it is not handle to bring in or to remove defilement, but if the meat is pure and defilement touched it with more than these two handbreadths, the meat was not defiled, but if the meat was carrion and something pure that is more than two handbreadths touched it, these did not defile the pure [meat].",
+                "ולחמת (waterskin) – if he did not sever the hide lengthwise from the beginning, but rather flays it double for the needs of the waterskin, he begins from the neck and turns it over towards its tail.",
+                "עד שיפשיט את החזה (until he will flay the breast) – which is the connector. And one who touches the hide is like one who touches the meat–skin – whether to become impure–contract uncleanness or whether to make impure–impart it, because the breast is the hardest to flay from all of the limbs.",
+                "המרגיל (one who flays the animal from the foot upwards (the entire skin is considered as connected with the flesh – as long as the process lasts – for purposes of Levitical uncleanness) – that he begins from the feet of the animal to flay and he flays it double for the needs of the waterskin.",
+                "כולו חבור – because e he breast is the end of his flaying. Therefore, it is all connected until the breast, and a person who touches the flayed hide, l=is like touching the skin–meat whether to impart uncleanness or to become unclean.",
+                "עור שעל הצואר – and it was flayed of itself. Therefore, it is not connected to do the first playing that is connected in the manner that the breast makes.",
+                "וחכמים אומרים וכו' – and the Halakha is according to the Sages."
+            ],
+            [
+                "עור שיש עליו כזית בשר – in one place [of carrion meat].",
+                "הנוגע בציב היוצא ממנו (the tassel–shred that proceeds from it – the tassel-like ends of the hide) – a strip and a wart that goes out from the same flesh and is suspended and connected in part. And with that tassel, there isn’t an olive’s handbreadth, but it is from its hide of an olive’s handbreadth.",
+                "ובשערה – that is on the hide opposite that skin–meat.",
+                "טמא – for the hair is a protection.",
+                "מטמא במשא – for it carries an olive’s bulk of carrion.",
+                "ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.",
+                "לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.",
+                "ומודה ר\"ע – and even though there isn’t an olive’s bulk from its hide in one place, in the same manner as for example, when he inserts two halves of olives on a spindle–chip, meaning to say, on a thin piece of wood, and shook them, that it is ritually impure. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "קולית (marrow-bone) – every bone that has in marrow is called a marrow-bone. And the marrow-bone of a corpse, one who touches it, whether it is stopped up or whether it is hollowed out, is ritually impure, for a bone like a barley corn of a corpse defiles through contact and carrying, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,] or human bone [or a grave, shall be impure seven days].”",
+                "וקולית המוקדשים – the sacrifice that is rejected in consequence of improper intention in the mind of the officiating priest and the portions of the sacrifices left over beyond the legal time and bound to be burnt defile the hands, for the Rabbis decreed regarding them because of suspected Kohanim (of willfully unfitting a sacrifice in order to spite the owner) and–or Kohanim who shirked their duties, and they decreed even with the bones hat were used for the portions of the sacrifices left over beyond the legal time.",
+                "קולית נבלה – the marrow-bone of a carrion – its bones do not defile, as it is written (Leviticus 11:39): “[If an animal that you may eat has died, anyone who touches] its carcass [shall be impure until evening],” and not the bones, and similarly for the moving creatures–reptiles. Therefore, those that are stopped up are pure, even from being defiled by carrying, and all the more so, through contact, for it is impossible for it to touch the bone-marrow that is inside. But even though the guard brings in and removes defilement, these words refer to a thing where it is possible to touch the defilement itself, even if only the guard touched it, it is impure, but where it is impossible to touch the defilement itself, the guard does not defile it.",
+                "נקובים כל שהוא (hollowed out in any amount whatsoever) – een like the thread of hair where it is possible to bring into it a thread of hair of his head or his beard, for he becomes defiled through thins.",
+                "מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying."
+            ],
+            [
+                "ביצת השרץ – there are eight moving creatures–creeping things that attach eggs, such as the toad, the sand lizard and the lizard (see Leviticus 11:29-30: “The following shall be impure for you among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard, and the chameleon.”).",
+                "המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.",
+                "טהורה – because it is impossible to touch the chick–young bird that is inside.",
+                "ניקבה כל שהוא טמאה (if it is pierced in any measure, it is impure) – and even though he didn’t touch it, for the guard brings it and removes the defilement in something that is possible to touch.",
+                "עכבר שחציו בשר – there is a species of mouse which is not “fruitful and multiply” but rather, from itself, it is formed from the ground, like garbage that breeds worms, and if it still has not completed the creation of the mouse, other than from one side – the right or the left, he who touches the flesh is ritually impure. The earth over against the flesh is pure.",
+                "רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האבר והבשר המדולדלים בבהמה – the limb is detached from it, which are the flesh, and sinews and bones, or only the flesh is detached from it, but they still are stirred up in it slightly. But there is a difference between a limb from a living animal to flesh from a living animal For the limb defiles man and utensils like a carrion, but the flesh which is not a limb, is pure from nothing, as we derive from Scripture as it is written (Leviticus 11:39): “If an animal that you may eat has died,” from part of he animal, as, for example, a limb from it, but the end of the Biblical verse, “anyone who touches its carcass shall be impure [until evening],” but since it is written, “if [an animal hat you may eat] has died,” implies that we require something similar to death that does not make an exchange–substitution, excluding flesh that makes substitutions that if one tears off flesh from the animal, other flesh will rise up under it (i.e., in its place).",
+                "מטמאין טומאת אוכלין – if he thought about them to feed them to a heathen, they would be food that received defilement and [are able] to defile others, for their own defilement isn’t within them until he tears out all of them (i.e., the flesh, sinews and bones), but one receives defilement from the creeping thing and through it, they defile the others.",
+                "וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.",
+                "נשחטה הבהמה – they were purified from defiling more because of being carrion. But even though they are forbidden for consumption because of (Exodus 22:30): “[you must not eat] flesh torn by beasts in the field,” through carrion they became purified, for ritual slaughter does not make a limb detached from the body (see Leviticus 11:32 – and Talmud Hullin 74a – the natural death of an animal causes the hanging limb to be considered as if detached – in life-time, so that it does not come under the law of carrion – but slaughtering does not – and the dangling limb is considered as a part of the slaughtered animal – see also Talmud Hullin 129a).",
+                "הוכשרו בדמיה – to be able to receive defilement without other preparation, like the law of the beast that was slaughtered and blood came out from it when its flesh had been preparated with that same blood.",
+                "מתה הבהמה הבשר – that was dangling. צריך הכשר – to be susceptible for ritual impurity from the creeping animal if it had not been prepared once its skin was dangling. For it lacks the defilement of the carrion, for death makes the falling off of a limb detached from the body and it is considered as if that limb fell or that dangling flesh, and it is not made a carrion with it in its death, but rather, it separated from life, it and the flesh that separates from the pure life.",
+                "האבר מטמא משום אבר מן החי – for death makes the hanging limb to be considered as if detached as we have explained, and does not make a carrion with it. Therefore, it does not defile because of carrion. But there is a difference between a limb from a living animal and a limb from a carrion, for flesh that separates from the limb of a living animal does not defile, for even flesh that separates from the living does not defile all the more so, flesh that separates from the limb of a living animal, whereas flesh that separates from a limb from a carrion defiles like the flesh that separates the carrion itself.",
+                "ורבי שמעון מטהר – for it is impossible to maintain the words of Rabbi Shimon with this concluding phrase, for whichever way you turn, if death makes the hanging limb to be considered as if detached to become defiled because of the limb from a living animal, but does not make a hanging limb to be considered as if detached to be defiled because of a limb from a carrion. Therefore, by force, Rabbi Shimon refers to the opening clause [of the Mishnah] - the limb and flesh that are dangling on the animal defile food defilement in their place, but Rabbi Shimon purifies the limb all the while that hat it is from its hide in living creatures that does not defile through food defilement. But the reason of Rabbi Shimon, that stated the Biblical verse (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water],” food that you can feed to heathens with permission is called fod and it defiles the defilement of food, excluding the limb and the dangling flesh that are forbidden to a heathen because of the limb of a living animal and flesh from a living animal. They are not called food and they do not make the defilement of food. But the Halakha is according to Rabbi Meir in both of these."
+            ],
+            [
+                "המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.",
+                "מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.",
+                "האבר מטמא משום אבר מן החי – but the law of the limb that separates from the living human is what defiles, all the while that it is complete limb, it defiles through contact, and carrying and through tent-defilement. But an olive’s bulk of flesh that separated from him, or a bone the size of a barley-corn that separated from him, is pure–clean."
+            ]
+        ],
+        [
+            [
+                "הזרוע והלחיים. בארץ ובחוץ לארץ (the shoulder and the cheeks [and the stomach] – because it was needed to teach [in the Mishnah] with regard to unconsecrated products but not with that which is dedicated [to the Temple], he teaches all of them.",
+                "בפני הבית – at the time when the Temple existed.",
+                "ואתן אותם – (Leviticus 7:34: “and given them [to Aaron the priests and to his sons as their due from the Israelites for all time].”) – it is written regarding the shoulder and the cheeks. They are a a limitation: Dקואthe shoulder and the cheeks, yes; anything else, no."
+            ],
+            [
+                "כל הקדשים שקדם מדם קוע להקדישן – behold they are like one who dedicates–sanctifies wood and stones, and there isn’t in them an object which is consecrated as such.",
+                "ונפדו חייבין בככורות – if they gave birth after hey were redeemed, but not prior to redemption, for that which is consecrated for its value is superseded from the first born [animal] for holiness does not takes effect on something already possessing holiness.",
+                "וולדן וחלבן מותר לאחר פדיונן – but he dedicates–sanctifies [animals[ without physical blemish but if they became physically blemished and were redeemed, their offspring are forbidden as mentioned above. But whether regarding the first clause [of the Mishnah] where it is taught that is permitted or the latter clause [of the Mishnah] where it is taught that is forbidden, we are dealing with a case where the animal became pregnant prior to its redemption and that it gave birth after its redemption, and its milk also, when we sanctify [animals] without physical blemish and they were redeemed, he derives them that they are prohibited, as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “[But whatever you desire], you may slaughter and eat meat [in any of your settlements],’ you may slaughter, but not shear, you may eat, but not for your dogs, meat, but not milk–forbidden fat.",
+                "ואין עושין תמורה – [and you don’t make an exchange of one sacrificial animal for another] even prior to their redemption. [An animal] that is good initially one can make an exchange of one sacrificial animal for another, and even I it becomes bad after one has sanctified it, but an animal that is initially bad, one does not do an exchange of one sacrificial animal for another.",
+                "ואם מתו יפדו – and even though they ae not appropriate other than for dogs and we hold that we don’t redeem Holy Things to feed them to dogs. These are like mere wood and they do not remove the object which is consecrated which is irredeemable.",
+                "חוץ מן הבכור והמעשר – and even though their physical blemishes preceded their dedication–sanctification, complete holiness takes effect for all their things, urt they are not fit to be sacrificed, for the All-Merciful assigned the firstborn in the womb, and it makes no difference whether it is pure or whether there is a physical defect, it is holy. He pure animal is offered up, but the one with a physical defect, the Kohen consumes with its defect, and the tithing of cattle is also written concerning it (Leviticus 27:32-33): “[All tithes of the herd or flock – of all that passes under the shepherd’s staff,] every thenty one -shalll be holy to the LOD. He must not look out for good as against bad, [or make substitution for it].” “Good” is an unblemished bull; bad is a bull with a physical defect.",
+                "מום עובר קודם לשהקדישו – a passing physical defect is like he lacks it.",
+                "פטורים מן הבכורה – as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “ [The unclean and the clean alike may partake of it,] as of the gazelle and the deer.” Just as the gazelle and the deer are exempt from the law appertaining to first-born animals, because it is written (Deuteronomy 15:19): }You shall.consecrate to the LORD your God all male firstlings that are born in your herd and in your flock,” even consecrated animals that are disqualified that were redeemed even if they were born after they were redeemed, they are exemot from the law appertaining to the first-born.",
+                "המתנות – the shoulder, the cheeks and the stomach.",
+                "וולדן וחלבן – we are speaking of when it became pregnant before its redemption and gave birth after its redemption, as was explained above. If it became pregnant and gave birth after its redemption, its offspring is a deer and a ram. But if it did not give birth prior to its redemption, even if its physical defect preceded its dedication–sanctification, also, its offspring are forbidden.",
+                "והשוחטן בחוץ חייב – and even though they are not worthy for the entrance to the Tent of Meeting because they have physical defects, and it is taught in the Mishnah (actually a Baraita, Tractate Yoma 63b and Tractate Temurah 6b): That which is worthy for the entrance to the Tent of Meeting, we are liable for [if slaughtered] outside [the Temple courtyard], and that which is not worthy inside, we are not liable for [if slaughtered] outside, Our Mishnah establishes it as a veiled or withered spot in the eye–cataract and that it is [the opinion of] Rabbi Akiva who stated (see Tractate Zevakhim, Chapter 9, Mishnah 3) that [regarding animals that are blemished], if they have gone up, they should not go down; therefore, for since they are inside, they do not go down, and we are liable for them outside if he slaughtered them prior to their redemption.",
+                "ועושין תמורה – prior to their redemption, as it is written (Leviticus 27:10): “[One may not exchange or substitute another for it,] either good for bad, or bad for good; [if one does substitute one animal for another, the thing vowed and its substitute shall both be holy].”",
+                "ואם מתו – from their own accord.",
+                "יקברו – and we don’t redeem the Holy Things to feed them to the dogs."
+            ],
+            [
+                "בכור שנתערב במאה – Our Mishnah is dealing with a firstling that came into the hand of a Kohen and a physical defect befell it while in the Kohen’s hand and he sold it to an Israelite with its physical defect. For if it had been a firstling in the hand of an Israelite prior to his giving it to the Kohen, why would we exempt all of them from priestly gifts? The Kohen should say to him: “If it is a firstling, all of it is mine, and if it is not a firstling, give me my gifts.” But, if had already come into the hand of the Kohen and he sold it with its physical defect to an Israelite, and it became mixed up with one hundred [unconsecrated animals], we exempt all of them from [being given] as priestly gifts, for each and every [person] can set himself aside and say to the Kohen: “Mine is the firstling, that he Kohen sold” and he is exempt from the gifts, and from the firstling, we don’t give gits for there can be no sanctity that occur to something [already] holy.",
+                "אחד שוחט את כולן פוטרים לו אחד – that it is impossible that the firstiling would not be one of them, and he is able to say, “this is it.”",
+                "צריך שירשום – that he should make on it a sign, that everyone will understand that the Kohen or the heathen have a joint-ownership in it.",
+                "ואם אמר לו – if the Kohen told the Israelite: “I am selling you this cow, except for the [priestly] gifts that are within it.",
+                "פטור – the Israelite [is exempt] from giving the [priestly] gifts.",
+                "אמר לו – An Israelite [said] to his fellow, a slaughterer: “See me the intestines of this cow.",
+                "והיו בהן מתנות -, the stomach, which is one of the [priestly] gifts.",
+                "נותנו – takes this to the Kohen.",
+                "ואין המוכר מנכה לו מן הדמים – for the purchaser knows that the [priestly] gifts are there, and this one did not sell him the stomach.",
+                "לקח הימנו במשקל – So many Litra (pounds)., and he weighed for him the stomach and the purchaser gave it to the Kohen, for it was something stolen with him and he needed to return it, and the butcher would deduct for him from the monies, for he sold a thing that is not his. But if the ritual slaughterer sinned and did not give the [priestly] gifts from the animal,the eat is not forbidden for eating. But we excommunicate him. For even a Kohen who is exempt from the [priestly] gifts, if he is a butcher, that slaughters and sells it in the marketplace, we wait for him two or three weeks, and from then onwards, we remove from it the [priestly] gifts and give them to other Kohanim. But if he established a butcher house, we don’t wait for him, but rather remove it from him immediately bbut if he did not want to give them, we excommunicate him."
+            ],
+            [
+                "מן הפרק של ארכובה (from the joint of the knee to the shoulder-blade of the forefoot) – which is sold with the head.",
+                "עד כף של יד (until the palm of the hand) – a wide bone of the shoulder that we call ASPALDONE. And they are two bones. The middle bone which is from the joint of the knee to the shoulder blade of the forefoot which is sold with the head until the place that is opposite in the known camel. And the upper bone that is attached to the body. And the right foreleg alone is what they give to the Kohen, as it is written (Deuteronomy 18:3): “[he] must give the shoulder, [the cheeks and the stomach] to the priest,”ץ the dexterous part of the forearm.",
+                "והוא של נזיר – meaning to say, and similarly (Numbers 6:19): “[The priest shall take] the shoulder [of the ram] when it has been boiled,” that is mentioned regarding the Nazir, such is taken",
+                "וכנגדו ברגל שוק – that is stated regarding the offering of well-being–peace offering – these are two bones from the joint of the knee to the shoulder blade of the forefoot until the thickest part of the flank (i.e., the thigh, hip) which is all of the thigh.",
+                "סובך של רגל (the fleshy part of the leg–calf) – that is the joint that is between the thigh-bone and the middle bone. But the Halakha is not according to Rabbi Yehuda.",
+                "הפרק של לחי – near the temples and cuts it towards downward.",
+                "עד פיקח של גרגרת (protruding thyroid cartilage) – until the thyroid cartilage–Adam’s Apple which is the upper ring and the opening of the windpipe which is the lower jaw with the tongue. Another explanation: thyroid cartrilage is a large ring of the windpipe that is made round like a protruding cartilage, and the protruding cartilage is round like a ball and within it is a hole hat the women insert in the spindle to make it heavy when they spin with it."
+            ]
+        ],
+        [
+            [
+                "ראשית הגז – Whomever shears his sheep and even if he shears them one-hundred times, he gives from the shearing a gift to the Kohen.",
+                "נוהג בארץ ובחוצה לארץ – but today, the practice, of the world according to Rabbi Elai, who said, that the first of the fleece is not practiced other than in the Land [of Israel]. For it derives [through an analogy], from the laws of Terumah–heave offering (see Talmud Hullin 136a: See Deuteronomy 18:4: “You shall also give him….the first shearing of your sheep–וראשית גז צאנך תתן-לו and the fact that Terumah must take place in the land of Israel – Deuteronomy 26:2: “which you harvest from the land that the LORD your God is giving you”–אשר תביא מארצך אשר ה' אלהיך נתן לך ). Just as Terumah–heave-offering is not practiced other than in the Land [of Israel], so the first of the fleece is not practiced other than in the Land [of Israel]. But my teachers–masters taught that the gifts also are not practiced other than in the Land [of Israel], for the first of the fleece and the gifts are equivalent. But the rest of the Sages of that generation did not agree with them.",
+                "במקודשים – even the offerings for Temple repair, because it is written (Deuteronomy 18:4): “the shearing of your sheep,” but not that of which is dedicated to the Temple.",
+                "נוהגים בבקר ובצאן – as it is written (Deuteronomy 18:3): “[Everyone who offers a sacrifice,] whether an ox or a sheep, [must give he shoulder, the cheeks, and the stomach to the priest].”",
+                "ובמועט – even if he only slaughtered one [animal].",
+                "אלא ברחלות – It is written here (Deuteronomy 18:4): “the shearing of your sheep” and it is written there (Job 31:20): “As he warmed himself with the shearing of my sheep.” Just as there it is sheep, even here it is sheep."
+            ],
+            [
+                "ושתי צאן – so we see that two are called sheep.",
+                "שנאמר חמש צאן עשןיות – that they order their husbands say to him: “Arise and perform a new Commandment that was not commanded upon him that is less than this. And this corresponding per force, the first shearing, as it is written [in the Torah] regarding (Deuteronomy 18:4): “[the first shearing of] your sheep,” which implies many, whereas regarding the ox it is written (Numbers 18:17): “But the firstlings of cattle–בכור שור, [sheep or goats ]” (singular construction in the Hebrew) which implies even one. And similar gifts (Deuteronomy 18:3): “whether an ox or a sheep–אם שור אם שה .”",
+                "מנה מנה ופרס – each one is a Maneh and one-half. But less than this is not considered shearing, for this is the least of shearing.",
+                "בכל שהוא – not exactly, for since with less than sixty Selaim, he is not liable for the first of the fleece, but rather, since Rabbi Dosa [ben Harkinas] gives a large measure, the Tanna–teacher [of the Mishnah] calls for a small measurement according to the Rabbis of “however much they produce.” But the Selah – its weight is twenty-four Ma’ah. And the weight of each Ma’ah is sixteen stones–kernels of barley.",
+                "כמה הוא נותן לו – he comes to divide the first of the fleece that is in his hand, he should not give less than the weight of five Selaim of wool to each Kohen.",
+                "מלובן – but the Israelite will not be liable to bleach it, but rather, he will give him a measure from the dirty wool, which is that it is not bleached until the Kohen will, that is, which is not bleached until that the Kohen will bleach it, he will estimate the weight of five Selaim of bleached wool.",
+                "כדי שיוכל לעשות ממנו בגד קטן – that is worthy for service [in the Temple]. And what is it? A belt–אבנט . Because the Biblical verse supported [by being adjacent to] after [the law of] the first shearing (Deuteronomy 18:5): “For the LORD your God has chosen him and his descendants, out of all your tribes, to be in attendance for service [in the name of the LORD for all time[.” We learn from it, that this is what it says: Give him from the first shearing of your sheep in order that he can make clothing to be in attendance for service. And the smallest of the clothing that is appropriate for [Divine] service is the belt, and it iis made from five Selaim of bleached wool. But the first shearing has no fixed measure from the Torah. But from the words of the Scribes, it should not be less than one sixtieth. But there is no obligation for the first shearing until he shears five sheep, and that the shearing of each one of these five, there is not less than twelve Selah, for if there was one of them less than twelve Selah, even though the five of them (i.e., sheep), shears more than sixty Selaim, this would be execmpt.",
+                "עד שצבאו – its owners [would dye it] prior to giving it.",
+                "פטור – from giving him more. For it was acquired through change, and it is like he damages the gifts of priesthood or that he consumes them, that he is exempt.",
+                "ולא צבאו – this is not a change, and yet, in its natural form.",
+                "הלוקח גז צאנו של נכרי – when it is attached to the sheep, he is exempt, for it is written (Deuteronomy 18:4): “the first shearing of your sheep.” But this sheep is not his, and the All-Merciful was stringent with sheep, and not on its shearing.",
+                "אם שייר המוכרת המוכר חייב – for the purchaser said to him, the gift of the Kohanim is with you.",
+                "ואם לאו הלוקח חייב – for the seller said to him, “I have not sold you the gift for the Priest.”",
+                "שחופות – neither black nor white.",
+                "זה נותן לעצמו – the purchaser gives to himself on what he purchased, and the seller gives to him on what remains with him. For the shearing of the white–bleached ones is better than that of indistinct color–grey. And similarly, regarding males and females, the shearing of the males is hard and that of the females is soft."
+            ]
+        ],
+        [
+            [
+                "שלוח הקן. אבל לא במקודשין –consecrated [birds] are found, for if they were non-holy, they would be liable for letting [the dam] go forth from the nest, such as the example where he had a bird and he consecrated it while it was in his domain for keeping the Temple in repair, but it escaped and he found it afterwards lying on the nest and he recognized it. Alternatively, such as the example when he consecrated pigeons of [his dove-cote] to the Altar for a free-will burnt offering, and afterwards when these pigeons grew up, they escaped and built a nest in another place, for at the outset, when he sanctified them, they were his, and sacred Temple property takes effect upon them, and now that he found them, they are not designated–at his disposal–captive but if they were profane, they would be נו",
+                "ואינו נוהג אלא בשאינו מזומן – as it is written (Deuteronomy 22:5): “[If, along the road,] you chance upon [a bird’s nest], excluding one that is at your disposal [in your courtyard](see Sifre Deuteronomy 227).",
+                "שקננו בפרדס – that they rebelled and went out from the house, and they don’t return to the house and they become belonging to the desert. And an orchard is not designated because they can flee–escape.",
+                "הרדסיות – for it is their manner to be raised with people and in the name of King Herod who was engaged in raising them, they are called, Herodian doves, by his name."
+            ],
+            [
+                "עוף טמא פטור מלשלח – as it is written (Deuteronomy 22:6): “a bird’s nest.” A “bird” implies whether pure or impure, a pure bird, not an impure one.",
+                "עוף טמא רובץ על ביצי עוף טהור – even though that this species of pigeons are ones that are sent out from the nest], he is exempt, for we require, “a bird’s nest” (Deuteronomy 22:5) that the mother who makes a nest is pure.",
+                "ועוף טהור הרבץ על ביצי עוף טמא – for Scripture states (Deuteronomy 22:7): “and take only the young,” for you, but not for your dogs.",
+                "קורא – In Arabic, we call him “Sonar,” and in the foreign language, “Pardiz,” for it is the manner of the male [bird] to lie down on the eggs like the female [bird], therefore, Rabbi Eliezer obligates to send away the male [bird], but with other birds, Rabbi Eliezer admits that the male is exempt, for the All Merciful stated, “mother” (Deuteronomy 22:7), and not the father, but the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "בזמן שכנפיה נוגעות בקן חייב לשלח – as Scripture states (Deuteronomy 22:6), “sitting over [the fledglings or the eggs]” but not flying. But since it is written, “sitting over,” and it didn’t write, “sitting,” we learn from it that if its wings touch the nest, she is liable to be sent away.",
+                "שנאמר שלח – and it implies, forever.",
+                "נטל את הבנים – for since he took the fledglings, he had a designated–captive nest."
+            ],
+            [
+                "לקה ואינו משלח – even though this Is a prohibition that after its violation is transformed into a positive commandment, flogging is not administered. Here this is the reason, as Rabbi Yehuda holds that sending away is implied from the outset, but what are you able to do when you find the nest? You send away the mother bird, and there is not here a negative prohibition that after its violation is transformed into a positive commandment, but rather, you have violated a positive commandment and a negative commandment, but the Halakha is not according to Rabbi Yehuda.",
+                "אין לוקין עליה – if he fulfilled the positive commandment that is in it, but if he did not fulfill the positive commandment, such as when one takes the mother from the fledglings and slaughters it, it dies while under his control, he is flogged."
+            ],
+            [
+                "מצוה שהיא כאיסר – that there is no loss of money in it, other than a small amount."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..3580e7851e6d34be4a9f0469b55ef63a1b4d14f7
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/Sefaria Community Translation.json	
@@ -0,0 +1,48 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Chullin",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה חולין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "He slaughters the meat against his will: That if he accepts a Dinar from the buyer, he gives him a Dinar's worth of meat.",
+                ".."
+            ]
+        ],
+        [],
+        [
+            [
+                "",
+                "",
+                "",
+                "And the Halacha is not like R. Yehuda."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..d660b7c7e67fb119353ad1ada2b93392c9f37b98
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/English/merged.json	
@@ -0,0 +1,710 @@
+{
+    "title": "Bartenura on Mishnah Chullin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Chullin",
+    "text": [
+        [
+            [
+                "הכל שוחטין – There is a refutation in the Gemara [that the words] הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” [refer to the case] ab initio [and the words] ושחיטתן –”their slaughtering” [refers to a case] de facto, since from the beginning [of the Mishnah] [these words] imply that what we include from [the words]הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” ab initio and from the conclusion [of the Mishnaic phrase] implies that when we include from [the word] הכל–”everyone” post facto, we [in fact] extend it, but ab initio, we do not extend [what is included in] it; and that we cannot say that our Mishnah withholds something ab initio and that one thing [only] is taught. And since [the Mishnah] teaches הכל שוחטין–everyone may [perform the act of ritual] slaughter [of animals], it is obvious that is fit [i.e. kosher] and that the upshot is [that] our Mishnah is explained as such in the Gemara. [The words] שוחטין–” [imply that] everyone may [perform the act of ritual] slaughter [of animals]” [means] that everyone who are specialists who know the laws of ritual slaughter [of animals] [may perform the act of] slaughter[ing] animals [ritually] even though they are not [necessarily] presumed for it, for they have not slaughtered [ritually] in the presence of us [i.e. the judges] three times to see if they have the [inner] fortitude not to be overcome (i.e., his hand not trembling – see Hullin 3b] while slaughtering and cause a pausing in the act of slaughtering [which would nullify their act ritually]. What case are we referring to? That they are considered specialists at the time that those who deliver to him [an animal] to ritually slaughter know and recognize in him that he knows the laws of ritual slaughter, but if they do not know concerning him if he [indeed] knows the laws of ritual slaughter, he should not [perform] a ritual slaughter, and if he did slaughter [an animal ritually], we examine him, and if he knows the laws of ritual slaughter, his [act of] slaughter[ing] is [considered] kosher–fit.",
+                "חוץ מחרש שוטה וקטן – For even post facto, and [even if] they (i.e., the deaf-mute, imbecile and minor] know the laws of ritual slaughter, it is forbidden to eat from their slaughtering, since they are always presumed to ruin it since they lack [mature] awareness.",
+                "וכולן ששחטו – Since it [our Mishnah] does not teach [the words] “ואם שחטו–and if they slaughtered” but rather [taught the words] “וכולן ששחטו–and everyone who slaughtered” implies that it [the words] do not [refer to] the deaf-mute, imbecile and minor alone, but even regarding those who they [i.e. the judges] do not know if [the individual] knows the laws of ritual slaughter since the first part of the Mishnah refers to [the fact] that they examine him or bring him before them to examine him and he slaughters and others seem him and bring him before them to examine him, his slaughtering is [considered] kosher–fit but the law does not follow this Mishnah but rather, even though others do not see him and bring him [i.e. the slaughterer] before them to examine him, his slaughtering is [considered] kosher–fit, since most [people who are engaged] in ritual slaughter are specialists and even ab initio, may slaughter, even if though others do not see him [perform this act].",
+                "שחיטת עובד כוכבים – even [if the act of a ritual slaughter performed by an idolater] if it is done according to Jewish law with a Jew standing over him, it [his act of slaughtering] is considered to be like that of a carrion (an animal who died naturally) but it is not prohibited to derive benefit from [his act of slaughtering] since specifically the act of slaughtering of a person who holds fast to his idolatrous beliefs, [a Jew] is prohibited to derive benefit [from his acts], but not regarding the thinking of a heretic regarding idolatrous practices, but the idolater spoken of here is from those actions follow the behavior of his ancestors.",
+                "ומטמאה במשא – As it is written (Leviticus 11:40): “[anyone who eats of its carcass shall wash his clothes and remain clean until evening;] and anyone who carries his carcass shall wash his clothes and remain clean until evening.” And even though he had not touched it. For the Mishnah did not have to teach this, for since it is something that died of itself (i.e., “neveilah”), it is known that an animal that died of itself defiles [an individual] by carrying it (i.e., a dead carcass), but it (the Mishnah) comes to inform you, that this defiles only via carrying alone, and there are others which defile even through content in the tent (where it is found). And which is this? An offering to an idol (Avodah Zarah 32b).",
+                "השוחט בלילה וכן הסומא – The Mishnah teaches that an individual who slaughters [an animal] at night is compared to a blind individual. Just as a blind person in a dark place [should not engage in ritual slaughter], so too an individual who engages in ritual slaughtering at night in a dark place, and in this matter it [our Mishnah] teaches [through the use of the word] \"השוחט\"–he who performs ritual slaughter – post facto, yes, but not ab initio., but when there is a torch before him, even ab initio, he may perform acts of ritual slaughter at night.",
+                "השוחט בשבת – Even though that if he acted (by performing an act of ritual slaughter on Shabbat) willfully, he would make himself liable [to the death penalty], his [act of] ritual slaughter is [considered] fit; but however, it would be forbidden to consume it on that day, and for this reason, it [the Mishnah] teaches “[he who ritually slaughters] on the Sabbath and on the Day of Atonement” in order to make an analogy between the Sabbath and the Day of Atonement. Just as it forbidden to eat [it] on Yom Kippur the entire day because [of the requirement] of “afflicting [of one’s soul],” so too on the Sabbath it is forbidden in eating it the entire day. But on Saturday night (i.e., the aftermath of the Sabbath), it is permitted [to be consumed] whether by him or by others. And a person who performs an act of ritual slaughtering on Shabbat for an infirm individual has acted in a permissible manner, and it is permitted for a healthy individual to eat from that [what had been slaughtered] raw meat, but not cooked, lest he increase it for him."
+            ],
+            [
+                "מגל יד – It has two edges (the מגל יד is an implement combining knife and saw) – one smooth like a knife and the other which has notches; and on the side which is smooth, one should not ab initio engage in ritual slaughter [with it] as a preventative measure lest one perform a ritual slaughter with the side that is defective. And therefore, the Tanna taught [the word] \"השוחט\"–”he who performs a ritual slaughtering” and it implies, that de facto, one may slaughter [with this utensil] but not ab initio. And we learn from this that a defective knife, which contains enough to ritually slaughter with from the defect and beyond, it is prohibited to perform ritual slaughtering with it ab initio, other than if one wraps the defective part in a garment or in bulrushes–reed-grass so that now it would not be possible to decree that perhaps he might come to slaughter in the place of defect.",
+                "בצור ובקנה – Our Mishnah is speaking about a flint and–or a reed which are detached and later they were attached and one performed a ritual slaughter with them when they were attached, and de facto, one may use [it–them] but ab initio, one may not [use it–them], but if it was initially attached, even de facto it is prohibited. And that which is completely detached, even ab initio, is permitted [for use].",
+                "צור – A sharp rock. And it is a Biblical expression [being used here] (Exodus 4:25): “[So Zipporah] took a flint and cut off [her son’s foreskin…].”",
+                "הכל שוחטין – To include a non-observant–non-conformist Jew in one area of transgression, or even for many transgressions – in that it is permitted to eat of his ritual slaughtering. And [as long as] that individual is not an apostate for idolatry or someone who violates the Sabbath in public. And a worthy (observant) Jew checks the knife and gives it to him, since he (the potential ritual-slaughterer) is considered as one who has not bothered to check [the knife] and afterwards performs the act of ritual slaughtering just for himself, and the [observant] Jew returns and checks his knife after the ritual slaughter, and if it [the knife] is fine, his ritual slaughter is considered valid. But those Sadducees whom we call Karaites who do not believe in the Oral Torah, their ritual slaughter is [considered] invalid, unless there was a Jew who would stand and watch the slaughtering from the beginning until the end.",
+                "ולעולם שוחטין – Whether during the daytime or whether at night by the light of a torch, whether on the top of a roof, and we don’t worry lest people say that he [the ritual slaughterer] went up to the hosts of heaven to [perform] ritual slaughtering. And similarly, one can perform ritual slaughtering at the top of a ship, the matter is proven that he needs to chisel his ship and that he is not slaughtering for the Chief of the Sea.",
+                "ובכל שוחטין – Whether [one uses] glass or uses the skin-like, scaly envelope of reed, which is tall grass in the lake which cuts like a knife. But the reed itself, one should not perform ritual slaughtering with it ab initio, on account of fibers that separate from it and perforate the organs and one might have [accidentally] passed the knife under cover (which invalidates a ritual slaughtering).",
+                "מגל קציר – which is used to cut grain, as its notches bend slanting in one direction.",
+                "מגירה – a knife filled with notches and each notch has projecting points in each direction which are knives having notches–indentations (see Hullin 17b – which catch the passing nail of the examiner).",
+                "שינים – (teeth) which are inserted into the jawbone of the animal. And especially when there are two or more (teeth).",
+                "והצפורן – Which is attached [to the finger].",
+                "שהן חונקין – As they do not cut, but rather tear on account of the indentations [therein]. And these (a saw) produce anguish as if by choking (instead of cutting); this refers to the others, but not to the nail, and the reason concerning the nail is that it is attached.",
+                "מגל קציר – It heads are very bent and its [cutting] process does not tear.",
+                "בית שמאי אומרים נבילה – And it defiles by carrying, by which [the School of Shammai] decreed that walking it leads to bring it. And the School of Hillel does not make this decree, as the defilement does not increase as a result of this decree. But, they admit that it is eating it is prohibited, lest by walking with it, one will bring it (and it leads to someone consuming it)."
+            ],
+            [
+                "השוחט מתוך הטבעת – In the large ring [of the trachea] which is above all of them, is [what the Mishnah] is speaking of.",
+                "ושייר בה מלא החוט של פני כולה – on the side of the head, for he did not incline the knife to exit from the ring to the side of the head until he completed [cutting] the entire ring, it is considered valid.",
+                "מלוא החוט – that is to say, a bit, but if it was before he completed the entire [ring], he slanted the knife to the side of the head and completed the ritual slaughter above from the ring which was not the place of the ritual slaughter, which is הגרמה (cutting the animal’s throat in a slanting direction – letting the knife slide beyond the space ritually designed for cutting), even though most of the windpipe was cut at the place of the ritual slaughter, the Rabbis invalidated it, since it concluded with a disqualification.",
+                "רבי יוסי בר' יהודה אומר מלוא החוט על פני רובה – If he left in it as much as the breadth of a thread of the hair from the ring [of the trachea] at the side of the head over the majority of the ring, that is to say, he cut most of the windpipe within the ring, but the minority of it was cut in a slanted direction and it left its [body] at the side of its head, and he completed the slaughter above it, it is considered valid, as he slaughtered most it in a valid manner, but the other part, he slaughters by cutting mere skin. And the legal decision is that a person who slaughters above the large ring, where the thyroid cartilage (Adam’s apple) begins to protrude and above it is considered invalid, whereas from the thyroid cartilage and below is considered valid. And that means that he left glands, that he slaughtered these two glands of the flesh that are above the large ring but below the thyroid cartilage, and he left a bit of them at the side of the head."
+            ],
+            [
+                "השוחט מן הצדדים – at the side of the [front-of-the] neck–throat",
+                "שחיטתו כשרה – and even also ab initio, and since it is required to teach [in the Mishnah] \"המולק מן הצדדים\"–”He who pinches the bird’s neck with the fingernail from the side”, it also teaches, \"השוחט\" –”he who ritually slaughters” – post facto.",
+                "המולק מן הצדדים מליקתו פסולה – that concerning the pinching of the bird’s head, it is written (Leviticus 5:8): “[He shall bring them to the priest, who shall offer first the one for the sin-offering,] pinching its head at the nape [without severing it],” that is from its back.",
+                "השוחט מן העורף שחיטתו פסולה – And these words [indicate] that he (the ritual slaughter) did not restore the organs (i.e. the windpipe and the gullet) at the back of the neck but rather cut the nape [up to a point] where he reached to the organs (the windpipe and esophagus), for prior to his arriving at the organs, it [an animal] has been made organically defective [ritually for use] with the breaking of the neck, and even though that with the pinching of a bird’s neck, it is fit for use, there, it is such that all of it, from the beginning to the end is from the pinching of the bird’s neck [only – and not from any other ritual act of slaughtering] and it is like a ritual slaughterer who perforates the gullet little by little until he completes his act of ritual slaughter. But if one slaughtered from the back of the neck, since that [act of] slaughtering is not perfect, one cannot have the breaking of the neck from the slaughter, and it is ritually unfit–defective [literally, considered “torn”]. But, one who performs ritual slaughter from the sides, as is taught at the beginning of the Mishnah, even without restoring the organs, has performed the ritual slaughtering well prior to severing the neck.",
+                "המולק מן העורף – not really the neck, that is what there is from the slanting of the head from the back [of the neck] with the face, for it is written (Leviticus 5:8): “at the nape” (see above), but rather, opposite one who sees the neck, that is, behind the neck, he pinched the bird with a finger-nail and cut the flesh and the neck until he reached the organs (i.e. windpipe and esophagus).",
+                "מליקתו כשרה – As this is, ab initio, the commandment of pinching of the bird’s neck. And since the Mishnah teaches \"השוחט מן העורף פסולה\" –whomever performs the act of ritual slaughter from the back of the neck is invalid, and even post facto, it [the Mishnah] also teaches [concerning] one who pinches [the bird’s neck] post facto.",
+                "השוחט מן הצואר – under the throat is called the neck, and that is the method of most ritual slaughtering.",
+                "שכל העורף – all of the edge which sees the back of the neck (but not the back of the neck itself)."
+            ],
+            [
+                "כשר בתורין פסול בבני יונה – that turtle-doves imply large but not small. Pigeons [refers to] small ones f brightening plumage (but not large ones. That we don’t dislocate the Biblical verse [from its natural flow] and write: “from the small turtle doves and from the doves, and since it is written [In the Bible] in all cases, “turtle doves and pigeons” we learn from this, it is to be an indispensable condition–absolute necessity.",
+                "תחילת הציהוב – when it (speaking of either and–or both the turtle dove and the pigeon) is in the incipient stage of brightening plumage around its neck, both of them are invalid. The pigeons are invalid because of their large size and the turtle-dove because of its small size, since they have left the general category of being small, but to the category of “large,” they have not come. However, regarding, the smallest pigeons, when a wing is detached from them and bleeding does not occur, are invalid due to their tiny size."
+            ],
+            [
+                "כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].",
+                "כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.",
+                "טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.",
+                "טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.",
+                "החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones."
+            ],
+            [
+                "התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.",
+                "תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.",
+                "עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.",
+                "ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.",
+                "משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.",
+                "האחין השותפין – brothers who were partners in their inheritance.",
+                "שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבון\\קולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].",
+                "וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.",
+                "ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.",
+                "כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.",
+                "אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”",
+                "וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.",
+                "אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.",
+                "כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word \"איש\"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].",
+                "כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].",
+                "אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.",
+                "יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).",
+                "ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].",
+                "חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.",
+                "כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).",
+                "רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day."
+            ]
+        ],
+        [
+            [
+                "השוחט אחד בעוף – Because in that ab initio, it was necessary to slaughter two organs (i.e, both the windpipe and the esophagus) even with fowl, the Mishnah teaches \"השוחט\" –” he who ritually slaughters”, which implies that [only] one organ, for fowl [is required] de facto, but not ab initio. But two [organs are required] for cattle, ab initio, for how far does one go to slaughter [ritually]. Alternatively, because it was necessary to teach most of one [organ must be ritually slaughtered] like it, specifically de facto, for ab initio one must intend to slaughter the entire organ. And one [organ] in regard to fowl, fulfills one’s duty that it is fit, is from a Biblical verse, as it is written (Leviticus chapter 11, verse 46): “These are the instruction concerning animals, birds, all living creatures that move in the water [and all creatures that swarm on the earth],” the Bible attached [the category of] fowl between cattle and fish, to obligate [the ritual slaughter of] two organs, it is impossible that there was [already] an analogy made with fish; to exempt him [from doing any slaughtering] was impossible, since it was already compared to cattle. How was this accomplished? They (the Rabbis) made it ritually valid (for fowl) with one organ. And the act of ritual slaughter from the neck and and with two organs. Five things invalidate the act of ritual slaughter: שהייה–pausing during the act of slaughtering, דרסה–pressing the knife (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back (Hullin 20b), חלדה–pressing the life under cover; הגרמה–cutting the animal’s throat in a slanting direction (letting the knife slide beyond the space ritually designated for cutting); and עיקור–tearing loose the windpipe and esophagus before cutting, all of them are derived in the Gemara, regarding the esophagus and the windpipe and on the majority of one organ for fowl and on the majority of two organs for cattle.",
+                "עד שישחוט את הוורידים – like kinds of sinews upon the two sides of the windpipe, and regarding the foul alone, Rabbi Yehuda speaks, in order to remove its blood, since he roasted it entirely as one. And ritual slaughter, as stated by Rabbi Yehuda, not exactly, but rather that he should perforate the jugular vein prior to a skin–cover–membrane forms over the blood. For further blood will not come out, even though salting; but the Halakha does not follow Rabbi Yehuda.",
+                "רוב איד בעוף וכו' – And even though it is taught at the beginning of the Mishnah that most of one organ is like it, the Mishnah retracted here by teaching that one organ [is required] for fowl, etc., whether one is speaking about non-sacred meat or with meat dedicated for sacrificial purposes., for if we would teach only about non-sacred meat, I might say that it is enough for most [of one organ] because it was not for the blood that he needed it, but for the Holy Things (i.e. Sacrifices) for which the blood was necessary, it would not suffice to slaughter most of the organ; hence it comes to teach us that this was not the case."
+            ],
+            [
+                "שנים אוחזין בסכין ושוחטין – one animal",
+                "אפילו אחד למעלה ואחד למטה – that one is holding at one edge of the knife and his fellow is holding at the other side."
+            ],
+            [
+                "התיז את הראש – like a person who decapitates a reed or a gourd, when he pushes the [slaughtering] knife with force and divides it. And this is דרסה–cutting the throat of an animal by pressing (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back).",
+                "היה שוחט – through pulling [the slaughtering knife] and he decapitated the head with [either] the drawing home [of the slaughtering knife] or the drawing of the slaughterer’s knife in a forward direction alone. But for the slaughter of the [two] organs in the appropriate measure, it is called severing the head.",
+                "אם יש בסכין מלא צואר – other than neck of the animal or fowl that he is ritually slaughtering.",
+                "כשרה – if there is on the knife [the ability to slaughter] through pulling and not through cutting the throat through the use of muscular force, . But if the length of the knife is only as long as thickness of the neck, or just beyond the neck a bit, it is considered [as if] one had used muscular force, for the organs (i.e., the windpipe and esophagus) are not just through just this pulling, if not for the use of muscular force.",
+                "אם יש בסכין מלוא צואר אחד – outside of these two necks, that is the measurement of three necks.",
+                "איזמל – a very small, thin razor. And we don’t enact a prohibition regarding one that lacks hornlike projections as an ornament for the sake of a knife which does have hornlike projections as an ornament. For an איזמל–knife which has hornlike projections, for it normally [customary] to make hornlike projections as an ornaments on its back bending towards its head, and since it [the knife] is very small, it was detached from the neck, and when [the knife is] passed towards and back, there is a fear lest the hornlike projections will pass the slaughtering knife under cover (i.e. חלדה ) [which is forbidden].",
+                "נפלה סכין ושחטה – The reason that it [i.e., the knife] fell (then, the slaughtering is invalid); but if he threw it down [and it slaughtered the animal in an appropriate manner], it is valid, even though he did not intend to perform the act of ritual slaughtering, for we don’t require spiritual intention in the act of ritual slaughtering. And since it is necessary for the mentioning of the Biblical verse, regarding the ritual slaughtering of animals for the sacrificial purposes [of the Temple] (Leviticus 22:29): “[When you sacrifice a thanksgiving offering to the LORD, sacrifice it so that] it may be acceptable in your favor,” with your knowledge you shall sacrifice it, that is to say, with knowledge and spiritual intention (for purposes of the ritual sacrifices in the Temple). We learn from this that for חולין–non-consecrated animals (profane things), we do not require spiritual intentionality.",
+                "נפלה סכין והגביהה – and he paused during the act of slaughtering [which makes the animal so cut unfit to eat) while it was lifted up.",
+                "כליו – his clothing",
+                "או שהשחיז את הסכין – prior to [engaging in] the act of slaughtering.",
+                "ועף – he became tired and weary as a result of the sharpening–whetting of the knife, and when he began to ritually slaughter [the animal], he did not have the strength and stopped his slaughter, and his fellow came and slaughtered.",
+                "כדי שחיטה אחרת – in order that he would slaughter most of the two [organs] in another animal like it, while it is lying down, a large animal next to a large animal and a small animal next to a small animal. and it is also necessary that he lift it up and lie it down, and they did not practice in such a manner.",
+                "כדי בקור – For the interval that the ritual slaughterer checks and examines his knife (to determine its fitness). But the Halakha does not follow [the opinion] of Rabbi Shimon."
+            ],
+            [
+                "ופסק את הגרגרת – that is עיקור–tearing loose the windpipe before cutting; and we are referring to cattle.",
+                "תחת השני – under the second organ. When he inserted the knife between the organ and the neck.",
+                "החליד – he covered, which is the language of חלדה– passing the knife under cover (Hullin 27a); like a weasel–mole who lives in the foundations of the house in a concealed location].",
+                "ופסקו – from below to above",
+                "נבלה – and which defiles through carrying it.",
+                "טריפה – which does not defile",
+                "ודבר אחר גרם לה להפסל – such as one of the animals torn by a beast of prey (or an animal afflicted with a fatal organic disease) which is taught in the [Mishnah of chapter 3} “Which are those who are considered torn?”"
+            ],
+            [
+                "בידים מסואבות – without the ritual washing of the hands, for the Rabbis decreed that “hands” are [naturally considered] “second” degree of Levitical uncleanness and we are dealing with unconsecrated food that was made on the purification of food dedicated for sacred purposes for something that is “second” degree of Levitical uncleanness makes something else “third” degree of Levitical uncleanness, for had we been dealing with unconsecrated meat alone, if they had been made fit [ for Levitical uncleanness] by contact with blood, something that is second degree of Levitical uncleanness does not make something else third degree of Levitical uncleanness.",
+                "לפי שלא הוכשרו בדם – since food does not receive susceptibility for ritual uncleanness until water comes upon it, or one of the seven liquids which are: water, wine, olive oil, milk and bees’ honey, blood and dew (see also Leviticus 11:34: “ As to any food that may be eaten, it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel.”).",
+                "הוכשרו בשחיטה – for since ritual slaughter is permissible for this meat, anything like a limb from a living animal is also compared to food regarding defilement, but the Halakha does not follow Rabbi Shimon."
+            ],
+            [
+                "השוחט את המסוכנת – All the while that we stand it [the animal] up and she cannot stand as a result of her illness, she is considered מסוכנת–to be in danger; and even if she has strength in her teeth to eat the terminal buds of a palm (cabbage tree) or to bite wood from trees (Hullin 37b).",
+                "עד שתפרכס – [See Mishnah Ohalot 1:6 for parallel about this situation.] if it [the animal] did not move convulsively, we suspect that its soul was taken before the completion of the ritual slaughtering.",
+                "אם זינקה – in the manner that animals’ throats become swollen and (its) blood gushes forth and squirts with force (when its jugular arteries were cut – see Hullin 38a).",
+                "השוחט בלילה – it is necessary for an endangered animal to move convulsively, and he [the ritual slaughterer] does not know if it convulsed, and on the morrow when he arose early, he found that the walls of the cavity of the ritual slaughter of throat were filled with blood, it is fit (i.e., kosher) because the blood had squirted out, according to the approach of Rabbi Eliezer who validates blood squirting out (which proves that the animal did not expire prior to the ritual slaughtering); Rabbi Shimon said [that he who performs ritual slaughter at night – and in on the morrow rises early and finds that the walls of the throat are filled with blood, it is valid], and the Halakha is not like [the opinion of] Rabbi Eliezer.",
+                "אחד בהמה דקה ואחד בהמה גסה – which requires the convulsion of the animal if it was endangered.",
+                "שפשטה ידה – at the conclusion of the ritual slaughtering",
+                "ולא החזירה פסולה – if it (i.e., the animal) was endangered. For this is not considered moving convulsively but such is its manner at the time when its soul leaves it. But this is not the manner for large animal. But whether it extended its paw but did not bend it [back] or bent it back but did not extend it, it is [considered] valid–kosher [to be eaten]."
+            ],
+            [
+                "ורבי אליעזר פוסל – if the animal belongs to a heathen. For even though it is a Jew who is performing the slaughtering, it benefits the thought-processes of the heathen, since the unexpressed thought of the heathen is directed to idolatry.",
+                "חצר כבד – the large lobe of the liver",
+                "אמר רבי יוסי קל וחומר – Since there is no benefit for the thought-processes of its owner, since a Jew performs the slaughter.",
+                "ומה במקום שמחשבה פוסלת – that is, with regard to Holy things, as it states (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable;] it shall not count for him who offered it. It is an offensive thing [and the person who eats of it shall bear his guilt”]. It [the Biblical verse] is read “he shall not think” -that is to say, he should not think about eating it outside of the appropriate time since it will be a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest.",
+                "אין הכל הולך אלא אחר העובד – as it is written (Leviticus 7:18) “it shall not count for him who offered it” – but the owners are not invalidated by their thoughts for the individual who offers it is the priest.",
+                "מקום שאין המחשבה פוסלת – The Gemara (Hullin 39b) explains our Mishnah in that it should [understood] in this manner: just as thought-processes invalidate [something offered] in Holy matters through four forms of service, everything follows only [the thought-patterns of] the individual worshipper. Whereas concerning Hullin–ordinary meat, thought-processes only invalidate in two areas, does it not follow that everything follows after [the thought-processes of] the ritual slaughterer? In the place where thought-processes invalidate those sacrifices offered in the realm of the holy things with regard to four acts of divine worship: ritual slaughter, reception of the blood, sprinkling of the blood and the carrying of the portions of the sacrifice to the altar ascent, on which of these that he thought that on the condition that he would eat from the sacrifice at an inappropriate time, does it make the sacrifice rejected in consequence of an improper intention in the mind of the officiating priest? But even though there is this stringency, the thought-processes only follow after the individual worshipper. Regarding Hullin–ordinary meat, in the matter of idolatry, thought-processes do not invalidate in four aspects of worship but rather in only two: in slaughter and in sprinkling [of the blood]. And regarding these, it is written [in these verses] (Exodus chapter 22, verse 19): “Whoever sacrifices to a god [other than the LORD alone shall be proscribed]” [and] (Psalms 16 verse 4): “I will have no part of their bloody libations; [their names will not pass my lips].” But reception of the blood and the carrying of the portions of the sacrifice to the altar ascent are not written–mentioned in these verses. But burning on the altar, even though it is connected to idolatry, it is, however, not worship to lose an animal because of the burning of its fats on the altar for idolatrous worship where it is not slaughtered and where its blood is not sprinkled for idolatrous purposes, for even inside, the sacrifice is not invalidated if he thought about the eating of meat at the time of the burning of the fats, and since we found a leniency in thought-processes outside [the altar], it is the law that we can be lenient in this and that the matter will not be dependent upon anyone other than the actual slaughterer. And the Halakha follows [the opinion] of Rabbi Yosi."
+            ],
+            [
+                "השוחט לשם הרים וכו' שחיטתו פסולה – an idolatrous offering does not prohibit one from deriving benefit from it, since all of these [things] are not done for idolatrous [purposes], as it is written (Deuteronomy chapter 12, verse 2): “[You must destroy all the sites at which the nations you are to dispossess worshiped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not on the mountains of their gods. But however, it is prohibited to eat it, because it is similar to slaughter for the sake of idolatrous [purposes] by exchanging something [of their own in its place]. And specifically if he said: לשם הרים, לשם גבעות–in honor of mountains, in honor of hills (which is the language used in the Mishnah), but if he [the person making the offering] said: to the angel appointed on the mountains and on the hills, this is considered the sacrifices of the dead and it is prohibited to derive benefit [from them]."
+            ],
+            [
+                "אין שוחטין לתוך ימים – that he [who is performing the act of ritual slaughter] should not say, that to the Prince of the Sea he is performing the act of ritual slaughter.",
+                "ולא לתוך הכלים – that they should not say that he is sprinkling its blood for idolatrous purposes that he is worshiping.",
+                "",
+                "עוגה של מים – and specifically murky waters, but not in clear waters, lest people say that he is performing the act of ritual slaughter to the full face that appears in the water.",
+                "ובספינה – He may perform the act of ritual slaughter on the utensils and the blood will flow gently and descend into the sea. For he who sees it would say that he did it, in order to not soil the ship.",
+                "אין שוחטין לגומא כל עיקר – and even in the house, and the reason that in a hole [it is not permitted], is because it is seen as an imitation of the sectarians.",
+                "אבל עושה גומא – The Gemara explains that this is how it should read: One does not perform an act of ritual slaughter in a hole at all. But if one desires to bore into his courtyard, how would he do it. He would create a space outside of the hole and he would perform the act of ritual slaughter and the blood would gently flow and descend into its hole.",
+                "יחקה את המינים – He would strengthen their hands in their customs; יחקה–imitate is from the word חק– custom"
+            ],
+            [
+                "השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]",
+                "לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.",
+                "אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.",
+                "לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.",
+                "ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).",
+                "אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.",
+                "לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..",
+                "זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.",
+                "ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid."
+            ]
+        ],
+        [
+            [
+                "אלו טרפות. מיקב הושט – the gullet has two skins: the red outer one and the white inner one. If he punctured this one without the other, it is valid–fit; if he punctured both of them, even this one that does not correspond to that one, it is “torn” [and not kosher]. And each perforation is a little bit.",
+                "ופסוקת הגרגרת – through most of its width, and it is not torn until he tears most of the cavity. But the thickness of the tip–lobe doesn’t complete towards the majority. But especially, when it was torn in its width, it is disqualified–unfit in its majority., but in its length of the windpipe, even if there didn’t remain in it other than one limb–vertebra of the spinal column above to the side of the head and one vertebrae of the spinal column–limb below near the laps (i.e., extreme ends) of the lungs, it is kosher–fit, because all the time that the animal pulls its neck more, the slit becomes smaller and is not seen.",
+                "ניקב קרום של מוח – the brain has two membranes [surrounding it]. The upper one is attached to the bone of the skull and the second is adjacent to the brain. If the upper one is punctured and the second [membrane] that is adjacent to the brain is enduring, it is kosher–fit. If he punctures the second [membrane] that is adjacent to the brain even though the upper [membrane] endures, it (i.e., the animal) is torn–not kosher, and even though the bone is not punctured.",
+                "ניקב הלב לבית חללו – the heart has two cavities. The large one is to the right side of the animal. The smaller cavituy is to the left side. If the heart is perforated at all and the the perforation reaches to one of these two cavities, it is considered torn–unfit. And similarly, if it perforated the cartilage that is in the heart that is made like a canal–duct and it is called the stem of the heart, it is torn–unfit (i.e., not kosher).",
+                "נשברה השדרה – the vertebrae of the spine–backbone.",
+                "ונפסק החוט (the spinal cord is severed) – like a white cord that projects from the brain and passes through the entire length of the spine. And a thin membrane surrounds the [spinal] cord. But if the majority of what surrounds the width of this membrane, that is the [spinal] cord is severed and it is torn, even if the backbone is not broken, but rather, it (i.e., the Mishnah) took the usual incident, for most of the severing of the [spinal] cord is through the breaking of the backbone–spine.",
+                "ניטל הכבד ולא נשתייר הימנו כלום – it is torn–unfit (i.e., not kosher). Until there should remain an olive’s bulk in the place of the bile–gall and an olive’s bulk in the place that it lives from there, which is the place of its suspension when it is interwoven and attached under the kidneys. But if there remained in it less than two olives-bulk in these two places, or even more than two-olives’ bulk but not in these two places, it is torn–unfit (i.e., not kosher).",
+                "הריאה שניקבה – the lung has two thin membranes, if this one was punctured without that one, it is kosher–fit. If both were punctured and the wind–air comes out when we blow it up, it is torn–unfit (i.e., not kosher). And the reason for a punctured lung, they (i.e., the Rabbis) forbade all of the adhesions of the lobes of the lung to each other that are in the lung when they are in a place where they are made to be severed. Because there is no adhesion without a puncture, for the lung draws all kinds of liquids and the liquid becomes thick within it and goes out gradually through the puncture and it becomes thick and becomes a membrane. And when the adhesions are in a place where they don’t make to be severed, as, for example, a lobe with a lobe in their order (i.e.., the lung has five lobs – Talmud Hullin 47a), this one protects that one and returns to its health and the perforation is not revealed, but when they are in the place that they are made to be severed, the membrane breaks apart and the perforation is revealed.",
+                "או שחסרה – such as, for example when one of the five lobs that the lung has is missing. But if one of the three lobes on the right side is missing, there are those who say that the minor lobe of the lung completes it and it is kosher. But if the minor lobe the lung is missing, there are those who pronounce it fit for use, for this is not something missing, for many animals lack a minor lobe of the lung. Such is proven in the Gemara (Tractate Hullin 47a at the bottom).",
+                "עד שתנקב לבית הסמפונות (until the perforation of the lungs reaches the starting point of the ramified blood vessels–arteries or bronchia) – small branch sinews of the nervus ischiadicus–bronchial tubes that stretch out with the lung, all of which spill into the large arteries–bronchia. And the בית הסמפונות–bronchial tubes, as it is taught In this Mishnah, meaning to say, to the large bronchial tube from which all of the tubes pour into it. But the Halakha is not according to Rabbi Shimon.",
+                "ניקבה הקיבה – a puncture going all the way through into the cavity, a bit.",
+                "ניקבה המרה (if the gallbladder is pierced) – its pocket; to the place where the live does not close it off.",
+                "ניקבו הדקין – the intestines ., to a place where there aren’t other small bowels near the perforation to protect it, but the anus sphincter retracts and makes a puncture to its neighbor, its neighbor defends it (see Rashi, Tractate Hullin 48b – which surround it.",
+                "כרס הפנימי (innermost belly is pierced) – the entire belly–stomach is called the inner belly and its piercing is by a little bit. The outer belly, the flesh that covers most of the belly, and it is a thick membrane passing over all of the cavity from the chest to the thighs. But the belly, a small portion of which is hidden underneath the ribs of the chest. But most of it is under that same membrane. But if the majority of it was torn as stated, meaning that we say how much of the membrane corresponding to the majority of the stomach, if that membrane is torn, it is kosher.",
+                "הגדולה טפח (in the case of a large animal – a handbreadth) – with a large bull, if it is torn a handbreadth, it is [considered] “torn”–unfit (i.e., not kosher), even though it is not the majority, but with a small calf, when the greater part is torn, even though it is not a handbreadth. And the Halakha is according to Rabbi Yehuda.",
+                "המסס ובית הכוסות (the first stomach of ruminants and the second stomach of ruminants) – the end of the stomach is shaped like a hat and is called the second stomach of ruminants, and the first stomach of ruminants is attached to it. But surrounding their attachment, when one comes to separate them, there is a wall to this one and a wall to that one, and in the middle, they pour one into the other, and the food enters from the second stomach to the first stomach and from the first stomach to the maw and from the maw to the small intestines.",
+                "שניקבו לחוץ – that the perforation appears from the outside. Such as, for example, that they perforated either this one or that one, that is not in the place where they are attached. This excludes if they perforated at the place of their attachment, which is kosher, because the wall of the first stomach protects over the perforations of the second stomach, and the wall of the second stomach protects over the perforations of the first stomach.",
+                "נפלה מן הגג – and he slaughtered it immediately, it is [considered] “torn,”–unfit (i.e., not kosher0, if it could not walk on its legs after it fell, for we are concerned lest its limbs were crushed, but if it walked at its full height, it is [considered] fit–kosher and doesn’t require examination. But if it stood and couldn’t walk and he slaughtered it, it requires examination. And similarly, if he waited a period of twenty-four hours after it had fallen and he slaughtered it, even though it didn’t walk nor stand, it is kosher–it and requires examination. But this examination is in the inner cavities of the body to see if its limbs were crushed. But the womb and similarly the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and the gullet), there is no concern regarding crushing of the limbs.",
+                "נשתברו רוב צלעותיה – the animal has twenty-two large ribs which have marrow, eleven from here (i.e., one side) and eleven from there (i.e., the other side). If six were broken from here and six were broken from there, or eleven from here and one from here, this means that most of its ribs were broken. But this is when they were broken towards the spinal cord, because there is its life, and not from the half that are towards the side of the chest.",
+                "ודרוסת הזאב – who strikes the animal with its nails and places in it poison and burns it. For there is no attacking with paws or claws other than by hand, but not with the foot. And there is no attack–mauling other than with foreknowledge. And the attack with paws or claws that they spoke of, requires examination corresponding to the intestines, such as, for example, a doubtful attack with paws–claws or that he saw that it was mauled, but the place of the attack is not recognized from the outside, it requires examination of its back and its stomach and its sides and all that corresponds to [the place of] the intestines. But if the flesh is reddened there, it is “torn”–unfit (i.e., not kosher). But if it is definitely a mauled animal, one examines the place of the mauling and sees if the flesh is reddened, it is “torn,” and if not, it is kosher.",
+                "דרוסת הזאב בדקה – but with a large animal, its poison is not strong enough to burn it.",
+                "ודרוסת ארי בגסה – and all the more so, with a small animal. But Rabbi Yehuda comes to explain the words of the First Tanna–teacher, but not to dispute him. And the Halakha is according to him.",
+                "הנץ (hawk) – ASHPARVIR – in the foreign tongue.",
+                "בעוף הדק – doves and birds.",
+                "דרוסת הגס – ASHTOR.",
+                "בעוף הגס – geese and chickens.",
+                "זה הכלל – to include seven kinds of torn animals which are not mentioned in the Mishnah and these are: a) the thigh-bone that jumped from its place from the cavity in the bone of the fat-tail that is inserted into it, and that consumes its sinews; b) it smote even one kidney, and all the more so, in both of them. And its beating reached to the place of the indentation of the kidneys (Tractate Hullin 55b); c) spleen where a complete perforation was made in its thickest part. And if their remained there like the thickness of a golden Denar, it is kosher; d) the gullet and windpipe which are torn loose from the connection so that the larger portion of their circumference is detached (see Tractate Hullin 44a), meaning to say that they were detached in several places and w ere connected here and there a bit; e) a rib was uprooted completely from its root. For especially, they broke, as is taught I our Mishnah that we require the majority, but if one rib was uprooted from its root until half of the vertebrae of the spinal column, it is “torn”–unfit (i.e. not kosher); f) a skull that sustained many beatings on the skull and the membrane was not reduced in size nor perforated. If the larger portion of it was crushed (see Talmud Hullin 42b), that is, crushed, it is “torn” (not Kosher); g) and flesh hat covers the vast majority of the stomach, also is according to the one who sates that the Tanna–teacher brings it in [the words], “this is the general principle.” But it is not mentioned explicitly in the Mishnah, because they do not explain the outer stomach which is taught in the Mishnah which is flesh that covers most of the stomach, as I explain above. And similarly, the Tanna–teacher brings in “this is the general principle” an animal whose back legs were severed from the knee and its surrounding parts and above, it is “torn,” (i.e., not kosher). And a loss in the spine–backbone, if one vertebrae of the spinal column was missing, it is “torn,” (and not kosher). Skin flayed in consequence of bruises, scabs, etc. where the skin fell and completely stripped, or on account of boils or on account of work, is “torn.” And animal’s lungs that were shrunk, whose lungs had shriveled (see Tractate Hullin 55b) and became like dried palm branches on account of fear that humans are frightening the, specifically at the hand of Heaven as Is taught further on that the animal is kosher because of the adornment of the lung, but not by the hand of mankind. And all of these “torn” are included by the Tanna in “this is the general principle.”",
+                "כל שאין כמוה חיה (Any the like of which does not live) – that were struck with a blow, for the cattle were not struck – its example is able to live."
+            ],
+            [
+                "ניקבה הגרגרת (if the windpipe–gullet is pierced) – without a loss of an Issar as it is explained. But if it was pierced with many punctures, but not perforated throughout, and there is no loss, we view them when they are combined that there is with all of them a majority of the windpipe–gullet, it is “torn” (i.e., not kosher), but if there is in those punctures a loss or that they are missing long straps, we see that if when it is combined all that is missing is that it amounts to more than the measurement of an Issar, it is “torn,” but if equivalent to an Issar or less, it is Kosher, and that is the Halakha.",
+                "או שנסדקה (or was slit) – and that which remains from it in the windpipe above and below is a bit.",
+                "נפחתה הגלגולת (if the skull was hallowed out) – the bone was hallowed it, and we can see that the membrane of the brain was not pierced.",
+                "ניטלה הכבד ונשתייר הימנה כזית – and here would be an olive’s bulk in the place of the bile, and an olive’s bulk in the place which is interwoven–intertwined.",
+                "זה לתוך זה – that are adjacent and the walls of both of them are attached one to the other, and in their middle, they pour one to the other. But if they went back and pierced it in the place of the attachment of their walls, and the puncture is not visible towards the outside but rather only this within that, it is kosher, for they also pour into each other.",
+                "ניטל הטחול – it is not taught other than taken out–removed, but if it is punctured in the place of its thickness and there doesn’t remain in it like the thickness of a golden Denar, it is “torn,” as we have explained above (Mishnah 1).",
+                "ניטלו הכליות – whether they removed both of them or whether one of them was removed, it is kosher. And it did not teach [in the Mishnah] that it was removed, but a kidney that was made smaller on account of illness, with a small one until [the size of] a pea, and with a large one, until it is like an intermediate-size fruit on a tree–stalk of grapes, it is [considered] “torn,” (and not kosher). And if it became filled with decayed water, it is “torn,” but clear water, it is kosher.",
+                "ניטל לחי התחתון (if the lower jaw was removed) – from upon the flesh and the gullet and the windpipe are attached to the skin. But the law only applies when it can live through stuffing [to a point of the throat from which the animal can bring it back again to the mouth] where they pour the food into the mouth. But if it cannot live through stuffing, it is “torn” (and not kosher).",
+                "ניטלת האם – this is the womb, MATRITZ in the foreign tongue, where the fetus is lying.",
+                "וחרותה ביד שמים (if the animal’s lungs are shrunk – wood-like – through an accident) – that its lung shrank and dried out like the dried branches of a palm tree from the sound of thunder and lightning [one should say, the seeing of lightning], it is kosher. But by violence done to it (literally: “at the hands of man”), such as, for example, that a person frightened it or the rest of the creatures, such as the roar of a lion or the sound–voice of a lion, it is “torn” (non-kosher). And how do we know if it was at the hands of heaven (i.e., an accident) and kosher, or by violence done to it (literally: “at the hands of man”) and it is “torn?” In the summer, a person brings white earthenware utensilsand fills them with cold water and places the lung in them for a period of twenty-four hours, if it returns healthy–in its natural condition, it is kosher, but if it does return in its natural condition, it had violence done to it (literally, “at the hands of man”) and is “torn.” But in the winter, he brings black earthenware utensils that do not perspire like the the white, and the water does not become cold. But thee are those who explain that he brings copper utensils and fills them with tepid water and places the lung in them for a period of twenty-four hours, if it returns healthy, it is kosher, and if not, it is “torn” (and not kosher – see Tractate Hullin 55b).",
+                "הגלודה – that its skill was spread out from it. If there remained in its skin like the width of a Selah over the entire spine, that the vertebrae of the spinal column that were found were completely cover, then it is kosher. But if it was stretched from it the width over the width of the entire backbone, even though all the rest of its skin exists, it is “torn.” And such is the Halakhic decision."
+            ],
+            [
+                "חכתה חולדה על ראשה – that it (i.e., the weasel) bit it (i.e., the chicken) with its teeth. For had it been by hand (i.e., paw), there is an animal – a bird having been attacked by a beast (which are suspected of leaving a poisonous substance in the body) by a weasel- all corresponding to the cavity that it tears.",
+                "מקום שעושה אותה טרפה = for one suspects lest it punctured the membrane of the brain. How does it (i.e., the weasel) do this? It brings In its hand–paw into the mouth of the chicken and presses its finger upwards, if the brain breaks through and goes out, it is clearly known that the membrane was pierced and it is “torn.”",
+                "ניקב הקורקבן – (if the thick muscular stomach–craw–gizzard of fowl was pierced) – that the perforation in the skin of the thick muscular stomach–gizzard of the bird and in the pocket that is within where the food passes through, meaning, that the pocket and the skin are perforated one corresponding to the other. But if the thick stomach that was pierced and it pocket endures, or even if both of them were pierced, but not corresponding one to the other, it is Kosher.",
+                "ונחמרו בני מעיה (its bowels were affected by inhaling heat–parched) – they shrunk as a result of the heat and their appearance changed–was destroyed. The language of (Lamentations 1:20): “[See, O LORD, the distress I am in!] My heart (literally, ‘my intestines’) is (literally, ‘are’) in anguish.”",
+                "ירוקים פסולים – this is what he said: limbs whose custom is to be red, as, for example, the heart and the liver and the thick muscular stomach which customarily are red, in geese, and in chickens and turtle doves and pigeons and things similar to this, if they changed and became green on account of the fire, they are disqualified, but if they remained red as they were, they are kosher. And same law applies regarding the small intestines which were customarily green. If they changed from their natural state and turned red, they are ineligible. And similarly, the water fowl where their heart, their liver and their gizzard are green, if they fell into the fire and turned red, they are ineligible. For all that changed from their appearance on account of the fire are ineligible. And the measurement of the change of the appearance, is the smallest amount, like the perforation in the smallest amount.",
+                "דרסה – a person with his feet [tread on them].",
+                "או שטרפה בכותל – that he it against the wall.",
+                "או שרצצתה בהמה – that one should be worried for these three matters (i.e., fire, being trampled by humans and knocked against a wall) because of lesions of vital organs–internal injurie, and still making convulsive movements.",
+                "אם שהתה מעת לעת ושחטה כשרה – and it requires examination, as we have written above (Mishnah 1 of this chapter) concerning cattle For all “tears” that the Sages counted in cattle, corresponding to fowl. The fowl has more of them, these which are taught in the Mishnah."
+            ],
+            [
+                "ניקבה הגרגרת או שנסדקה – the perforation of the windpipe–gullet and its splitting in fowl, is like the perforation of the windpipe–gullet and its splitting in cattle. And we have explained this above (Mishnah 1 and Mishnah 3). If a perforation was made which has a loss, if the loss is like he measure of most of the cavity of the windpipe of that fowl, it is “torn,” and if not, it is kosher.",
+                "זפק (bird’s crop) – I is adjacent to the gullet. And all which goes with the gullet when the fowl pulls its neck, its law is like that of the gullet and its perforation is of the smallest amount, but if the rest of the bird’s crop was perforated, it is Kosher.",
+                "רבי אומר אפילו ניטל (even if It is removed)– But the Halakha is not according to Rebbe (i.e., Yehuda HaNasi).",
+                "יצאו בני מעיה – it was not taught other than that at the time when they entered into it (i.e., the intestines), he did not switch its upper part (of the intestines to the lower part, or this round part above from where it was, when he switched this one to the top and that one to the bottom. But if he reversed them, it is “torn,” for since one of them was reversed, it is not able to live.",
+                "נשתברו גפיה – the bones of the wings [were broken), and especially if they were broken, but the detaching of a wing in a fowl, makes it “torn,” we suspect, that perhaps, the lung was punctured. For since the lung is hidden between the ribs and the soft and thin membrane of the skin that is between each rib and when one detaches its wing, we tear loose the lung with the wing.",
+                "נשתברו רגליה – from the knee and its surrounding parts and below, or even above, if the bone did not protrude outwards, it is taught in (chapter 4 of Tractate Hullin), “A beast which was in hard labor,” that it is “torn,” and there we will explain it.",
+                "נמרטו כנפיה (if its wing feathers are plucked) – that is the large feathers–down that are on her body.",
+                "נוצה – this is the soft [feathers] on the skin, which lack on it reeds, for it is considered like a hide. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אחוזת הדם – that it (i.e., the animal) was attacked with congestion and became sick.",
+                "והמעושנת – that smoke entered into her body.",
+                "והמצוננת – sickness on account of cold. But Maimonides explained that אחוזת הדם is that the blood overcame her, and המעושנת is that the black secretion had overcome her; and המצוננת is that the white secretion has overcome her. But it did not mention he fourth secretion which is red, because it is not found so much with cattle.",
+                "הרדופני (creeper- the berries of which are injurious to animals) – it is a deathly drug of cattle, and similarly, the excrement of chickens, that animals–cattle that eat from eat die.",
+                "המים הרעים – revealed water.",
+                "סם המות – a thing that is a deadly drug to humans, but is not a deadly drug to animals."
+            ],
+            [
+                "הדורס (that attacks with paws or claws) – it grasps with its nails and lifts up from the ground what it eats. And there are those who explained it, that it doesn’t wait for the living prey until it dies but rather eats it while [it is] living.",
+                "אצבע יתירה – this is the high finger–digit (i.e., talon) that is behind the [other] fingers.",
+                "וקרקבנו נקלף – the pocket that is within the thick muscular stomach–craw peals from the flesh of the thick muscular stomach–craw . But not that every pure–clean fowl has all of these organs, but one organ alone is sufficient, but as long as we know about it (i.e., the animal) that it doesn’t attack with paws or claws and eat. But the Gaonim wrote that the tradition in their hands was that they don’t validate fowl that comes with one organ and even though it is known to us regarding it that it does not attack with paws or claws and eats, other than if that that organ whose thick muscular stomach can be pealed by hand, but if it cannot be peeled by hand even though it always has a crop or an extra finger–talon, they did not permit it.",
+                "החולק את רגליו – when he places it on a chord–sinew, it places its two fingers from there and two from there.",
+                "טמא – whereby it is known that it attacks with its claws or paws."
+            ],
+            [
+                "ובחגבים – this is the sign of their pu- ity.",
+                "כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים (see Leviticus 11:21- jointed legs) – they are two long legs outside of the four. And they are adjacent to its neck, above from its legs to leap with them when it wishes to jump, it strengthens itself with them.",
+                "רבי יוסי אומר ושמו חגב – even though it has these four distinguishing marks, it is not kosher, other than if it is known that its name is locust. And this is the Halakha.",
+                "כל שיש לו סנפיר וקשקשת – even if it doesn’t have it now, and will in the future will grow one after a while, or that it has one now, and it will, in the future will drop it when it leaves the water (see Tractate Hullin 66a), it is permitted.",
+                "וסנפירין הפורח בהם – that roam–swim with them over the face of the water."
+            ]
+        ],
+        [
+            [
+                "בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”",
+                "הרי הוא כילוד – and furthermore, he may not benefit from the ritual slaughter of its mother, and he requires a ritual slaughter of its own if he is found living. But if he (i.e., the offspring) is found dead, it is like something that died of itself.",
+                "חותך מעובר שבמעיה – and he left the piece within her, it is permitted with the ritual slaughter of the animal and is not forbidden because of “the limb from a living animal” (one of the seven Noahide commandments)."
+            ],
+            [
+                "מהבכרת המקשה לילד – with the first of her womb. It is permitted to cut it up limb by limb when it comes outfirst.",
+                "ומשליך לכלבים – for as long as its majority had not left [the womb], it is not holy.",
+                "יצא רובו – as one [complete animal], and [then] he cut it.",
+                "הרי זה יקבר – for with the exit of most, the sanctity takes effect upon it and we call it (Deuteronomy 15:19): “[You shall consecrate to the LORD your God all male firstlings] that are born [in your herd and in your flock.”",
+                "ונפטרה מן הבכורה – that which comes after him (i.e., the first-born male animal), is not a firstling, hether it first came out limb by limb, or whether the majority of it came out as one, for the second is not the first of the womb."
+            ],
+            [
+                "בבהמה טהורה טהור – from an a fortiori inference (see Tractate Hullin 70b), if [being inside] its mother is effective to permit it for consumption through its slaughter, even though it (i.e., the fetus) is dead, then should being inside its mother not also be effective to render it pure from the impurity of an animal carcass? And from where do we learn that the same applies regarding an unclean animal? For it states in Scripture (Leviticus 11:39): “If an animal that you may eat has died, anyone who touches its carcass shall be impure until evening.” [The phrase:” “If an animal…. has died,” this is an unclean animal; “that you may eat,” this is a clean–pure animal. A comparison of these juxtaposed “unclean animal” and “clean animal” – just as in a clean–pure animal, its fetus is pure, even in an unclean animal, its fetus is pure.",
+                "רבי יוסי הגלילי אומר בטמאה טמא – and he derives it from Scripture, as it is written (Leviticus 5:2): “Or when a person touches any impure thing -be it the carcass of an impure beast or the carcass of impure cattle,” Does the carcass of an impure beast defile and the carcass of a pure animal does not defile? But rather, which is it {that in an impure animal it defiles and that in a pure animal it doesn’t defile)? This is a [dead] fetus that is in the womb of an impure animal that is impure, and [a dead fetus] that is in a pure animal that is pure, from an a fortiori. But regarding the impure animal, there is no a fortiori [inference], and we don’t expound an analogy based upon biblical inference. But the Halakha is not according to Rabbi Yosi.",
+                "החיה טמאה טומאת שבעה – and it is from the Rabbis, as a decree lest the fetus bring forth its head outside the corridor–the lower end of the vagina or uterus, and he is like he was born and defiles and the midwife thinks that it (i.e., the fetus) is still in her womb and comes to be pure. But the shepherd who inserted his hand into the womb of the animal, as it is taught in our Mishnah is pure. We don’t make this decree, because the womb of the animal is revealed, and when it (i.e., the fetus) comes out, he sees it.",
+                "ואשה טהורה עד שיצא הולד – for the woman creates excitement for herself when it (i.e., the fetus) brings forth its head outside of the corridor–the lower end of the vagina or uterus, and he does not come to be purified (see Talmud Hullin 72a)."
+            ],
+            [
+                "הבשר טהור – the flesh–meat of the fetus is pure, for the animal does not receive impurity while living.",
+                "הבשר מגע נבילה – the flesh–meat of the fetus touched a limb from a living animal, which defiles like carrion.",
+                "מגע טריפה שחוטה – for the ritual slaughter, even though it does not permit the limb for consumption, purifies it from being carrion, and it is like something torn that is ritually slaughtered that does not defile from the Torah, but rather from the Rabbis with those things that are sanctified [for the Temple]: This is our reading.",
+                "אף שחיטת בהמה תטהר את העבר – and we don’t have the reading “of the fetus.”",
+                "לא אם טיהרה שחיטת טריפה אותה – this is according to the law, for it is a thing that is part of its body.",
+                "ומנין לטריפה ששחיטתה מטהרתה – for perhaps it does not purify it, and from the law, does not purify it, for an unclean–impure animal is prohibited for consumption and a torn animal is forbidden for consumption.",
+                "ומה טמאה אין שחיטתה מטהרתה – from being impure, for this is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus – see Leviticus 11:26,24: “among all the animals...that has true hoofs….whoever touches their carcasses shall be impure until evening” – all who touch them shall be impure, to include an unclean animal that its slaughter will not purify it.",
+                "תאמר בטריפה שהיתה לה שעת הכושר – for since it takes effect the law of ritual slaughtering, furthermore, it does not escape from it for it is within the general realm of the rest of sheep and cattle.",
+                "טול לך מה שהבאת – take from here this proof that you brought.",
+                "הרי שנולדה טריפה מן הבטן מנין – that it would make it pure.",
+                "שיש במינה שחיטה – therefore, it does not escape from the generalization of sheep and cattle. But a living animal [fetus] that is eight [months] old that was born from a living animal, we don’t have with what to purify it even it is slaughtered, because it is not included with cattle and sheep. And the Halakha is according to the Sages.",
+                "אין שחיטתה מטהרתו – from being carrion, for the ritual slaughter of an eight [month] fetus is of any benefit, but rather, when it is in the womb of its mother, it is permitted through the slaughter of its mother (as we will learn in the next Mishnah)."
+            ],
+            [
+                "ומוציא את דמו – and its fat alone is permitted, as it is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus), when it states, the fat and the two kidneys with a guilt-offering (see Leviticus 7:4: “the two kidneys and the fat that is on them at the loins”), and we don’t need to say that from an a fortiori we would derive it, for just as regarding an offering of well-being–peace offering that anything of their species requires the fat-tail, for they require the fat and two kidneys. The guilt offering, that all of its species requires the tail, is it not the law that it requires the fat and the two kidneys? And what does the inference teach us, but rather to tell us that just as fat and the two kidneys that are stated with the guilt offering is removed from the general category of the embryo, for you are not able to state that the fat of the embryo that is found in a guilt offering should be offered with a female animal, even all, even the sacrifices that come from a female, the fat that is mentioned regarding them one removes from the category of the embryo. But since the fat of the embryo is not offered with all the sacrifices, it is permitted for consumption. But its blood is not worse than the blood of the limbs and we hold that in the Tractate Keritot that the blood of the limbs one violates a negative commandment.",
+                "טעון שחיטה – for newborns indirectly to compare an animal by itself, and to nt to be included–to be derived by implication with all the cattle that you may eat.",
+                "וחייב באותו את בנו – that you should not slaughter it on the date that you ritually slaughter its mother.",
+                "וחכמים אומרים שחיטת אמו מטהרתו – that the newly born and giving birth is the cause of it.",
+                "ר' שמעון שזורי כו' – to the words of the Sages, since that it (i.e., the animal) walked on the ground, it requires ritual slaughter according to the Rabbis. For one might exchange it in order to eat an animal without ritual slaughter. Burt Rabbi Shimon Shezuri permits even after he it had a parted hoof on the",
+                "קרעה – [cut into] the animal without ritual slaughter."
+            ],
+            [
+                "בהמה שנתחכו – the hind–back [legs].",
+                "מן הארכובה ולמטה – there are three bones in the thigh. The lowest is the bone that is cut with the split hoofs when they flay the animal and this joint is called the knee that is sold with the head, and in the foreign tongue, we call that limb–joint YEENOKLAV, and in Arabic DUKBA. And above it there is the middle bone and the bunch of converging sinews in the thigh (see Talmud Hullin 76a) underneath it adjacent to the limb–joint of the knee that is sold with the head. And the uppermost is the thigh-bone which is inserted in the tail. And the joint which is between the end of the thigh-bone to the top of the middle bone is known and seen in a camel when it lies down more than the rest of the living creatures. And from the knee and below as it is taught in our Mishnah that it is kosher, which is from the beginning of the knee that is sold with the head and below. But from the knee and upward, which is from the end of the middle bone, which is the place of bunch of converging sinews in the thigh, in every place where the foot is cut, from there and above is “torn” (not kosher).",
+                "וכן שניטל צומת הגידין (if the juncture of the thigh sinews was removed – even if the foot was not cut off that the bone was not broken but the bunch of converging sinews in the thigh were removed, it is invalid–”torn.” So explained some of the Amoraim of the Mishnah in the Gemara (Talmud Hullin 76a-b). But this approach my teachers–Rabbis took hold of as essential and taught that in every place where the leg was cut off above from lower knee which they call Y’NUKLAV in the foreign tongue, whether in the place where the bunch of converging sinews or whether above from the bunch of converging sinews, it is [considered] “torn” (unfit, not kosher). But Maimonides and Rabbi Alfasi his teacher took hold as essential a different commentary–explanation – that from the knee and below is kosher and from the knee and above is unfit, for this is what he said: below from the upper knee which is the thigh-bone that is inserted in the tail, but not below immediately adjacent to it, but rather, below from the middle bone entirely, which is the lower bone, is definitely kosher. Above from the knee, which is the thigh-bone, is definitely “torn” (i.e., unfit, not kosher) in every place that he cut off. And similarly, if he removed the bunch of converging sinews, meaning to say, that in the middle bone, there is a place that is “torn” such as the bunch of converging sinews, and there is a place which is kosher, such as above from the bunch of converging sinew. But don’t be astonished how if he severed it above from the bunch on the middle bone, it is kosher, but when he lowers to cut the bunch, it is “torn,” that we can’t say that this torn part is similar to that one, for if one cuts from here and the animal dies, one cuts from there and the animal lives. And this animal is not forbidden because its leg was severed from this place, but rather because the bunch of sinews were cut, for their severing is within the general [definition] of those things that are torn. And the place of the bunch of the converging sinews begins from the place where they appear hard and white until the place that they begin to soften and redden.",
+                "וצומת הגידין – they are three white sinews in the animal that meet and are connected together. One of them is thick and the [other] two are thin. If the thick one alone is removed, this is not the removal of the bunch of converging sinews, for two of them remain. But if the two think wones are removed from their place, it is permitted, for the one that is thick and larger than the other two, for the entire bunch of converging sinews were not removed, only a minority of them. But if most of each of them were severed, it is “torn” (i.e., not kosher). And one does not need to state if all of them were severed or if all of them were removed. And with fowl, they are sixteen white sinews, even if only the majority of one of them was severed, it is “torn” (i.e., not kosher).",
+                "נשבר העצם – below from the knee in the place where it doesn’t make it “torn” (i.e., not kosher).",
+                "‘אם רוב הבשר קיים – which is the hide and flesh cover most of its thickness and most of its circumference of the break. For sometimes it is found this without that, such as when it widens from one side and is narrow from the other side, for the bone is not round. Therefore, it requires both.",
+                "שחיטתו מטהרתו – to the limb hanging down from the body, and it is permitted, even for consumption.",
+                "ואם לאו – that the hide and the flesh do not cover the majority, the slaughtering does not render it clean. But even though the animal is permitted, the limb is forbidden because of (Exodus 22:30): “you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” as we state (Tractate Hullin 73a), to include the limb and flesh hanging down from the body. But if the bone is broken form the knee and above to the place where it makes it “torn,” if most of the flesh exists, the limb and the animal are permitted. But if not, the limb and the animal are prohibited. And the law of the fowl is like the law of the animals of the field for this matter."
+            ],
+            [
+                "שליא (placenta–after-birth) – a jind of pocket where the fetus is placed into it.",
+                "נפש היפה – for it is not counted on in his mind (and therefore forbidden to handle) on account of its repulsiveness.",
+                "תאכלנה – but we don’t say that it is the limb from a living animal (i.e., one of the seven Noahide commandments), but also is a remnant from the ritual slaughtering of the mother [animal].",
+                "ואינה מטמאה – as it is not considered food.",
+                "ולא טומאת נבילות – if the animal died.",
+                "מטמאה טומאת אוכלין (if he gave thought to it – for use as food) – of it came in contact with defilement, that his thought considers it as food. But not the uncleanness of carrion, for it is not meat but rather, merely like the rest of food in general.",
+                "אסורה באכילה – and even though only a small part of it (i..e, the placenta–after-birth) came out, and it is obvious that all that all of the cleansing of the fetus was not there, we are concerned perhaps that with that particular piece, the head of the offspring came out and that is considered like it is born.",
+                "[הכי גרסינן] סימן ולד באשה. וסימן ולד בבהמה: המבכרת – this is her first issue of her womb.",
+                "ישליכנה לכלבים – for there is no sanctity in it. For even though there is no placenta–after-birth without a offspring, here, the majority is not sanctified, for perhaps it was a female, or it was an animal suspected of looking like one (i.e., a lamb looking like a kid and vice-versa – or a hybrid), and it is not holy (see Mishnah 1 of this chapter).",
+                "ובמוקדשין – as, for example, the cattle of peace-offering–well-being which expelled the after-birth–placenta.",
+                "תקבר – for since there is no after-birth–placenta without offspring, it is sanctified, for whether a male or a female that left from the animal that was sanctified to the Temple is holy.",
+                "בפרשת דרכים – a place where the paths separate into two. And the path of diviners to bury her there in order that she will not abort anymore.",
+                "דרכי האמורי – sorcery, as it is written (Exodus 23:24}: “[you shall not bow down to the gods in worship] or follow their practices.”"
+            ]
+        ],
+        [
+            [
+                "אותו ואת בנו – the mother and the male offspring, or the mother and the female offspring, but the father with the male offspring or with the female offspring is not forbidden [to be slaughtered on the same day], for (Leviticus 22:28): “[However, no animal from the herd or from the flock shall be slaughtered] on the same day with its young,” implies whomever’s offspring is clinging, excluding the male (i.e., the father) whose male offspring is not clinging.",
+                "בין בארץ בין בחוצה לארץ –since it is necessary to teach, whether with unconsecrated things whether with consecrated things, it (i.e., the Mishnah) teaches also “whether in the Land of Israel” or “whether outside the Land of Israel,” even though it is not necessary, for it is the obligation of personal duty (as opposed to laws connected with the soil of the Land of Israel), for personal duty applies whether in the Land of Israel or whether outside the Land of Israel.",
+                "בפני הבית – at the time when the Temple exists.",
+                "ושלא בפני הבית – you might think I would say, for since it is written regarding the matter of Holy Things, that when the Temple exists, we will apply it, when the Temple doesn’t exist, we will not apply it. Therefore, it comes to tell us the opposite.",
+                "בחולין ובמוקדשים – whether both (i.e., the mother and the offspring) are unconsecrated or both are sanctified, and from where in the Torah do we learn that it applies to that which is sanctified? As it is written (Leviticus 22:27): “When an ox or a sheep or a goat is born,[it shall stay seven days with its mother, and from the eight day on] it shall be acceptable as a gift to the LORD,” and afterwards it is written (Leviticus 22:28): “However no animal from the herd or from the flock shall be slaughtered on the same day with its young.”",
+                "בחוץ – outside of the Temple courtyard.",
+                "שניהם כשרים – because it was necessary to teach in the concluding clause [of the Mishnah] that both of them are disqualified, the first clause [of the Mishnah] teaches that both are fit.",
+                "והשני סופג את הארבעים – because of the negative commandment of “no animal…[shall be slaughtered on the same day] with its young” (Leviticus 22:28). And there is no difference whether he slaughtered the mother first, and makes no difference whether he slaughtered the offspring first. It makes no difference whether both were slaughtered by one person, and makes no difference if two people [slaughtered the mother and its young].",
+                "הראשון חייב כרת – because of slaughtering outside of the Temple. But the second [of the pair of the mother and its offspring] is exempt from extirpation, for since the mother was slaughtered, the offspring is further not worthy to be slaughtered today inside, for it is disqualified because of lacking time (i.e., an offering cannot be offered because its time to be offered has not yet arrived), for it is not appropriate to slaughter it and to offer it today, and he is not liable because of slaughtering outside [the Temple] unless it is appropriate inside, as it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting,” that which is appropriate [to be brought] to the entrance of the Tent of Meeting, he is liable for it outside, and if not, then not.",
+                "ושניהם סופגים את הארבעים – the first because of slaughtering outside, for all who are liable for violating laws of extirpation are flogged, and the second because of the negative commandment of “the mother and its young.”",
+                "חולין בפנים שנהים פסולין – because unconsecrated offerings which were slaughtered in the Temple courtyard.",
+                "והשני סופג – because of “the mother and its young.” But because of unconsecrated animals in the Temple courtyard, there is the warning of a positive commandment (Deuteronomy 12:21): “If the place [where there LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that the LORD gives you],” when there is a distance of place, you slaughter, but you do not slaughter when the place is close.",
+                "קדשים בפנים כו' והשני סופג – because of “the mother and its young.”",
+                "ופסול – because of lacking time."
+            ],
+            [
+                "חולין וקדשים בחוץ – specifically it [i.e., the Mishnah] took the first as unconsecrated produce and the second as Holy Things (i.e., belonging to the Temple). And similarly, all that is taught in the Mishnah, specifically it took them.",
+                "והשני סופג – because of (Leviticus 22:28): “an animal…with its young.”",
+                "קדשים – at first, and afterwards, unconsecrated produce outside.",
+                "והשני כשר – for consumption. But since it (i.e., the Mishnah) taught it was invalid, it taught, it was fit.",
+                "ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young” (Leviticus 22:28)",
+                "חולין וקדשים בפנים שניהם פסולים – the first because of unconsecrated animals that were slaughtered in the Temple courtyard, and the second because of lacking time (i.e., that the time to be offered has not yet arrived).",
+                "והשני סופג – because of “an animal with its young.”",
+                "חולין בחוץ ובפנים – the first slaughtered outside [the Temple courtyard] and the second within [the Temple courtyard].",
+                "קדשים בחוץ ובפנים הראשון בכרת – because of slaughtering outside[the Temple courtyard].",
+                "ושניהם פסולים – the first because it was slaughtered outside [the Temple courtyard] and the second because of lacking time (i.e., that the time to be offered has not yet arrived).",
+                "ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young.”",
+                "קדשים בפנים ובחוץ – for the second, one receives [forty – actually, thirty nine] lashes] because of “an animal with its young,” but because of slaughtering outside [the Temple courtyard], one is not flogged, for because of lacking time (i.e., that the time to be offered has not yet arrived, and he it is not accepted inside [the Temple courtyard]."
+            ],
+            [
+                "פרה חטאת – the red heifer, which is not for consumption.",
+                "ושור הנסקל – after its verdict has been announced, for we hold hat it is prohibited to derive benefit even when slaughtering it.",
+                "ועגלה ערופה – for he holds that it is forbidden while alive, and even if e slaughtered it, it is forbidden. But in the Gemara (Tractate Hullin 82a) reaches the definitive conclusion that the red heifer and the heifer whose neck is to be broken are not taught in our Mishnah. For regarding both of them, their slaughter is appropriate, and one must remove them from the Mishnah and Rabbi Shimon did not exempt them (for slaughter that is not appropriate for eating is not called slaughter).",
+                "וחכמים מחייבין – this that the Sages make him liable when slaughtering for idolatrous purposes, they did not teach other than when he slaughtered the first for idolatrous purposes and the second [animal] came and he slaughtered it for his table to eat it, but if the first was for his table and the second was for idolatrous purposes, that through the latter slaughtering is what makes him liable because of “an animal and its young” (Leviticus 22:28), the law of killing comes upon him, and he is exempt from lashes–flogging because he who has committed two offenses simultaneously, must be held answerable for the severer penalty which is death (i.e., for slaughtering for idolatrous purposes, but he is exempt from flogging for the slaughtering of the animal and her young in one day – see Talmud Hullin 81b) for two [punishments] we don’t do to him. But sometimes, that even when he slaughtered the first for his table and the second for idolatrous purposes, he is liable, as, for example, when they (i.e., witnesses) warned him because of “an animal and its young” (Leviticus 22:28), but they didn’t warn him because of idolatrous purposes, for since they did not warn him regarding idolatrous purposes, he is not killed, but he is flogged because of “an animal and its young.” But the Halakha is according to the Sages.",
+                "ונתנבלה בידו – inadvertently–unknowingly.",
+                "והנוחר – inserting the knife in its nostrils and cuts [the windpipe].",
+                "והמעקר – tearing loose the windpipe and gullet from the place where they are attached and he doesn’t slaughter them.",
+                "פטור – and even according to the Rabbis. But it is not similar to ritual slaughter of above, for there, it is an appropriate ritual slaughter, and another things causes it to be invalidated, but here, there isn’t ritual slaughter at all.",
+                "איזה שלקח ראשון ישחוט ראשון – if they came to the Jewish court, he who came first to slaughter and his fellow detains him and says: “I need it more than you,” we say to them, that the first purchaser should סperson and he detained for himself, the [original] purchaser would slaughter it. For such we taught in the Tosefta (Hullin, Chapter 5, Halakha 5), that he who purposes it from the owner, he precedes the owner, for on that account, he purchased it.",
+                "ואם קדם השני זכה – that he advanced himself in order that he not come to a prohibition, and he has the interval that he eats meat today.",
+                "סופג שמונים – for on every male offspring that he slaughters, he transgresses a negative commandment.",
+                "סופג את ארבעים – for there isn’t here a forbidden slaughtering other than one.",
+                "שחטה ואת בתה ואח\"כ את בת בתה – there are two [violations] of “an animal and its young.”",
+                "שחטה ואת בת בתה – there is [not] yet here a prohibition. ואח\"כ שחט את בתה – and there is in this slaughtering two prohibitions, “an animal and its young” because of its mother,” and an offspring and it because of its female offspring of that which has already been slaughtered.",
+                "סופג ארבעים – it is one negative commandment ‘violated] and one warning and one deed.",
+                "סומכוס אומר סופג שמונים – for Sumachos holds that he is liable for one warning and with one negative commandment, two [punishments of] stripes. And the same law applies with the first clause [of the Mishnah] which teaches that if he slaughtered its two offspring and afterwards slaughtered her (i.e., the mother), he receives forty (actually thirty-nine) lashes. According to Sumachos, he receives eighty lashes. Such it is in the Tosefta (Hullin, Chapter 5, Halakha 7), if he slaughters her five offspring and afterwards slaughter it (i.e., the mother), Sumachos states in the name of Rabbi Meir that he is liable because of [the violation] of five negative commandments.",
+                "בארבעה פרים בשנה – it is the manner of Israel to make meals on these four seasons [of the year], for a person who simply purchases an animal does not purchase it other than to slaughter it immediately, therefore, a person who sells an animal to his fellow and he sells first its mother or its female offspring on that selfsame day, he must state to the second [person]: “Know for yourself that I sold its mother for slaughter” or “I sold its female offspring for slaughter” lest it was already slaughtered.",
+                "ביום טוב האחרון של חג – they would increase in joy because it is a festival of its own and was beloved to them. And this did not consider the eve of the first day of the Festival, because the entire world is preoccupied with [the building of] the Sukkah and [acquiring] a Lulav [and Etrog], and they don’t have free time to make a large slaughtering.",
+                "אף ערבי יום הכיפורים בגלילי – but not in Judea and not in the rest of the lands, for they would not eat on the Eve of Yom Kippur anything other than meat, children and–or fish as is proven in Bereshit Rabbah, regarding a particular tailor who sold a fish.",
+                "בזמן שאין לו ריוח – interruption between them, that he sold the mother [animal] today.",
+                "אבל יש לו ריוח – that he sold the first yesterday and the second today.",
+                "אין צריך להודיעו – for I say: “Yesterday, I slaughtered it first.” Another explanation: At the time when he doesn’t have space of time that he is in haste and hurries to purchase that shows that he wants to slaughter today. But if he has a space of time that he is not in haste to purchase it, he is not required to inform him, for lest it was for the need of another day that he purchases it. But Rabbi Yehuda, he comes to explain the matter of the first Tanna–teacher and not to dispute it.",
+                "ומודה ר' יהודה – even hough that he purchased this [animal] today and that [animal] on the morrow, And regarding the second explanation, even though he is not in haste and hurried to purchase.",
+                "את האם לחת ואת הבת לכלה – it is a usual incident, for it is the custom of the world to make a large meal at the house of the groom from the house of the bride; therefore, the mother fo the grow who is larger, and the offspring which is smaller to the bride."
+            ],
+            [
+                "He slaughters the meat against his will: That if he accepts a Dinar from the buyer, he gives him a Dinar's worth of meat.",
+                "..",
+                "לפיכך אם מת מת ללוקח – And he loses his Denar, for it died when it was in his domain–possession.",
+                "אינו כן – for we require “pulling” and all the while that he didn’t “pull,” the butcher can retract."
+            ],
+            [
+                "יום אחד האמור באותו ואת בנו כו' – because the portion of “the animal and its young” (Leviticus 22:28) is adjacent to the sacrifice, and it is written (Leviticus 22:27): “[ad from the eighth day on] it shall be acceptable as a gift to [the LORD],” and adjacent to it, “the animal and its young” (Leviticus 22:28). But with Holy Things, the night follows after the day, as it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” So we see that the night that is after it is called the “on the day...until morning.” It is possible that even this is the case [it is stated here, “one day”] and it is stated in the Creation story (Genesis 1:5): “[And there was evening and there was morning] the first day.”"
+            ]
+        ],
+        [
+            [
+                "כיסוי הדם כו' – because it was necessary to teach [in the Mishnah] with non-consecrated–profane things but not with sanctified–dedicated things, it took all of them.",
+                "במוקדשין – the sin-offering of fowl and the burnt-offering of fowl, and similarly things sanctified for the repair of the Temple, if he transgressed and slaughtered them, they do not require covering [of the blood].",
+                "ונוהג בחיה ובעוף – to exclude cattle as you would not say that the cattle is included among wildlife, and we derive it from what it is written regarding a firstborn having a blemish (Deuteronomy 15:23): “ [Only you must not partake of its blood;] you shall pour it out on the ground like water.” Just as water does not require covering, even the blood of cattle do not require covering.",
+                "במזומן – fowl that grows in the house.",
+                "ונוהג בכוי – it is a creature of its own and the Sages did not determine if it is [a kind of] wildlife that would require covering [of the blood], [or] if it is cattle and does not require covering [of its blood].",
+                "ואין שוחטין אותו ביו\"ט – because perhaps it requires covering [of its blood] and out of doubt, we don’t violate [the sanctity] of the Yom Tov–Jewish holy day.",
+                "ואם שחטו ביו\"ט אין מכסים את דמו – and even if there was dust prepared or ashes, lest the person who sees it will say that it is definitely wildlife and therefore, he covered its blood on the Jewish holy day, and he will come to permit its fat."
+            ],
+            [
+                "רבי מאיר מחייב – for he holds that ritual slaughter that is inappropriate is called ritual slaughter.",
+                "וחכמים פוטרים – as they hold that [inappropriate ritual slaughter] is not called ritual slaughter, and the Halakha is according to the Sages."
+            ],
+            [
+                "ואחרים רואין אותם – for in that manner, their ritual slaughter was fit.",
+                "חייבים לכסות – those others that see them are liable to cover [the blood] as it is taught further on. If he ritually slaughtered and did not cover [the blood] and another saw him, he is liable to cover [the blood].",
+                "פטור מלכסות – Rabbi Meir said regarding it that he holds that the ritual slaughter of a deaf-mute, imbecile and–or a minor, among themselves, is complete carrion–not slaughtered according to the ritual rules, since most of their acts are corrupted. But the Rabbis dispute that of Rabbi Meir whether at the beginning [of the Mishnah] or at the end [of the Mishnah], but rather they observe him until he completes the matter and then return to dispute him, for the Rabbis think that it is doubtful carrion–not slaughtered according to the ritual rules, but not verifiable carrion. Therefore, regarding the matter of covering [the blood], they are obligated to cover [the blood], and they don’t do ritual slaughter after them of the animal and its young (see Leviticus 22:28), lest it is a good–valid ritual slaughtering. But the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "שחט חיה יכסנה ואחר כך ישחוט את העוף – as it is written (Leviticus 17:13): “[And if any Israelite or any stranger who resides among them hunts down] an animal or a bird [that may be eaten, he shall pour out its blood and cover it with earth],” he interrupts from this one to the other one to put on a covering for each and every one. But the Rabbis think this or they require him to divide it, for it not, I would have said that there is no need to cover [the blood] unless he ritually slaughtered both of them. But everyone admits that regarding the blessing, he doesn’t recite other than one blessing, but the Halakha is not according to Rabbi Yehuda.",
+                "וראהו אחר חייב לכסות – as it is written in the portion of the covering of the blood, [and I say] (Leviticus 17:12): “[Therefore I say] to the Israelite people: [No person among you shall partake of blood],” this Mitzvah–commandment applies to all the Israelite people.",
+                "כסהו הרוח חייב לכסות – this Mishnah was learned only that he returned and it was revealed–exposed, but if he did not return and it was revealed, he is exempt from covering [the blood]."
+            ],
+            [
+                "נתערב ביין – which is red and the appearance of the blood is not recognized in it.",
+                "רואין אותו – [we view that] wine as if [it is] water, for if the appearance of blood was recognized in the water according to this measurement, he would be liable to cover [the blood].",
+                "נתערב בדם בהמה – which is not something covered, and the majority of it is the blood of a cattle.",
+                "או בדם חיה – the blood bled by an animal–beast of chase or deer.",
+                "רואין אותו – that it is not required to cover [the blood], as if it were water, but if this blood is from the ritual slaughter of an animal–beast of chase and fowl and it is recognized, one is required to cover it.",
+                "אין דם מבטל דם – and even if the appearance of blood is not recognized in the water like the blood of this cattle, the blood of animals–beasts of chase are not nullified, for he holds that a mixture of homogeneous things (of which one is forbidden), the rule of neutralization by quantity takes no effect (see Talmud Hullin 100a). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "דם הניתז – on the back of the wall.",
+                "אימתי – it comes to explain but not to dispute."
+            ]
+        ],
+        [
+            [
+                "גיד הנשה. ובמוקדשים – even a burnt offering which is burnt entirely, he removes the nervus ischiadicus (i.e., sinew of the hip, the sciatic nerve) and casts it upon the ashes of the communal altar that is called “pile” (the place on the altar where the ashes are piled up) and it is not offered up with the meat.",
+                "שאין לו כף – it does not have a hollow [of the thigh or a spoon-shaped hip] similar to that of man which is round, but the rather, the meat that is upon the thigh-bone of the fowl is in its width. And if fowl is found that has a round sole, its sciatic nerve is prohibited.",
+                "ונוהג בשליל – a living [embryo] nine [months old] that is found in the animal.",
+                "And the Halacha is not like R. Yehuda.",
+                "וחלבו – of the embryo is permitted. Another interpretation: and the fat of the sinew, meaning to say, the permitted fat of animals (as opposed to forbidden fat) is permitted according to al, but the Jewish people which is holy practiced a prohibition regarding it.",
+                "ואין הטבחים נאמנים – [the butchers are not believed] to state we take it because of the trouble it is for them to hollow it out. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "שולח אדם ירך לנכרי וכו' – and we don’t take into consideration lest a Jew should see it when he sends it to him and he returns and purchases it from the heathen and eat it with its sinew. For since it is whole, the place of the sciatic nerve is known if it was hollowed out from it and the purchaser understands that it was not removed, and he removes it.",
+                "שיטול את כולו – he will hollow it out afterwards.",
+                "לקיים בו מצות נטילה – he peels the fat off even (see Talmud Hullin 92b) from the top and that is enough."
+            ],
+            [
+                "אכלו ואין בו כזית חייב – because it is a living creature, he is liable for whatever the amount, like one who eats an ant of whatever the amount is liable.",
+                "מזה כזית – from the right thigh an olive’s bulk and similarly from the left thigh.",
+                "אינו סופג אלא ארבעים – for Rabbi Yehuda holds that this is not practiced other than with the right [thigh] for he expounds (Genesis 32:33): “[the socket] of the hip,” that means the strongest of the hips (i.e., the right” (see Talmud Hullin 91a). But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כבשר בלפת – we view it as if the thigh is broken and the nerve is meat, and whereas if it provided a flavor in the meat like the size of the nerve–sinew, like turnips, [like the measurement of] the thigh, it is prohibited, for the measurement is a traditional law dating from Moses as delivered from Sinai, and we derive that in this we estimate, even though it if it were a cabbage or a leek with a head–porret, one would need less, or more, and that of our Mishnah would be superseded and is not the Halakha and we hold that there isn’t in the sinews–nerve for imparting a flavor, for whether it is cooked or whether it is salted or whether it is roasted, we cast it aside and it is permitted. But especially it, but its fat, it imparts a flavor and if he didn’t carry off the fat, it prohibits, and the imparting of a flavor that is mentioned with it must be of the same species, for a person cannot distinguish, we estimate it as one-sixtieth."
+            ],
+            [
+                "גיד הנשה שנתבשל עם הגידים – [of those thighs] that are permitted.",
+                "בזמן שמכירו – he casts it outside, and there is nothing here other than its remnants.",
+                "בנותן טעם – if the prohibited nerve–sinew imparts a taste of flavor in all of these, they are all prohibited.",
+                "ואם לאו – that he doesn’t recognize that all of them are forbidden, and in each one, one can say that this is it, but it is not neutralized through a majority for it is considered like a living creature and a living creature cannot be neutralized.",
+                "בזמן שמכירין – for the forbidden pieces, we estimate with the imparting of a flavor and if there isn’t enough in order to impart a flavor, it is something permitted, and the rest is permitted.",
+                "ואם אין מכירין – all the pieces are forbidden for each one of them, one can suspect and state that perhaps this is it, and it is not nullified in a majority, since it is appropriate to be adorned before the guests.",
+                "והרוטב מותר – if there isn’t among the forbidden pieces in order to impart a flavor to the broth–juice and the sediment of boiled meat and the pieces and the Halakha in practice is that something forbidden that was mixed with something permitted, a species that is combined with something that is not its species, that one can establish it by taste, if it is priest’s due–heave offering that we combined with profane–unconsecrated produce, a Kohen should taste it. And if it is a forbidden thing, then a heathen professional baker should taste it. If he states that this mixture does not contain the taste of heave offering or the taste of something prohibited, everything is permitted, and the Rabbis believed the heathen professional baker, because it is his craft, he doesn’t lie so that he doesn’t lose his profession. And if there was a mixture of one species with something from the same species where it is not possible to establish the taste–flavor, or if it was one species with something from another species, and there was no Kohen present, or a heathen upon whom one can rely, if the prohibited [substance] is from fat and blood of animals that died of themselves (i.e., carrion) and torn animals, forbidden animals and reptiles, we estimate it with being [one-part] in sixty. If there are sixty [parts] of permitted [food] corresponding to the prohibited [part], it is all permitted, and if not, everything is prohibited. And similarly, the permitted fat of the sciatic nerve, we estimate it corresponding to the sixty [parts] of permissible [fat] but the udder that was cooked with the meat, we estimate it with sixty parts, and the udder is part of the number, because it’s prohibition is from the words of the Scribes; and an egg which has a chick [within] that was cooked with the rest of the permitted eggs, it requires sixty-one parts corresponding to it, but if the prohibited [part] is priest’s due–heave offering, Hallah and First-Fruits, if it is one species with material from the same species, or one species with material from another species, and there isn’t a Kohen or a heathen who can taste it, we estimate it with one-hundred [parts] of unconsecrated produce. But if it is fruit of trees of the first three years or mixed seats in the vineyard, we estimate it with two-hundred parts and all of these measures, we estimate with what is in the pot with the broth and the pieces and the spices and the sediments of boiled meat, and this is the smallest of the bowels at the rim–bottom of the pot, and what comes before us, we estimate, but we don’t estimate what the pot absorbed from that which is permitted, for even that which is prohibited is absorbed and reduced from the amount that was, for that which was permitted was absorbed, but that which was forbidden was not absorbed."
+            ],
+            [
+                "ואינו נוהג בטמאה – for if he ate the sciatic nerve of prohibited [meat], the one who states that there is the imparting of a flavor by the nerve–sinew is flogged because it is a ritually impure, and not because of the sinew–nerve, and the one who states that the sinew–nerves have no flavor, is exempt from everything, for a pure piece of wood is what the Torah obligates him, but one that is impure, is not practiced.",
+                "מבני יעקב נאסר – and yet that which is impure is permitted to them, until the Giving of the Torah.",
+                "אמרו לו – this Biblical verse that they warned him at Sinai it was stated at Sinai, but until Sinai, they were not warned about it.",
+                "אלא שנכתב במקומו – after it was stated at Sinai, when Moses came to arrange the Torah, he wrote this Biblical passage about the event, therefore, the children of Israel were warned afterwards that they should not eat the sciatic nerve [to known for which reason it was prohibited to them], but the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל הבשר אסור לבשל בחלב – there are those of them, from the words of the Torah, such as the flesh–meat of cattle. But there are those of them from words of the Scribes, such as the meat–flesh of fowl.",
+                "חוץ מבשר דגים וחגבים – which are not either from the words of the Torah nor from the words of the Scribes.",
+                "ואסור להעלותן עם הגבינה על השלחן – and even the flesh–meat of fowl whose eating is forbidden [with cheese] from the words of the Sages, it is forbidden to bring them up with the cheese on the table. It is a decree lest one brings cheese with the flesh–meat of cattle in a boiling tightly-covered pot, which is forbidden from the Torah, which is considered cooking.",
+                "הנודר מן הבשר – in vows, he went after the language of human beings. And for every type of meat that a person calls “meat”, except for the meat of fish and locusts."
+            ],
+            [
+                "ובלבד שלא יהיו נוגעים זה בזה – for if they (i.e., meat and cheese) touch–come in contact, even though it is something cold with something cold, they require rinsing.",
+                "שני אכסנאין אוכלין על שלחן אחד – specifically if they don’t know one another, but if they know each other, it is forbidden, for perhaps one of them will take from that of his colleague and will eat it. But the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "טיפת חלב שנפלה – into the pot of one of the pieces for all of it is outside of the sauce, and he did not stir the pot nor did he cover it. The taste of the drop [of milk] was not divided–spread other than upon that piece alone.",
+                "אם יש בנותן טעם באותה חתיכה – meaning to say, if there is not in that piece alone sixty [parts] to nullify the drop, the piece [of meat] is immediately forbidden and prohibits [the pieces] next to it, and it requires sixty [parts] corresponding the entire [piece of] meat.",
+                "ניער את הקדרה – that he stirred it immediately, before the piece actually absorbed the taste from the drop [of milk], for now, the drop [of milk] has been mixed with everything.",
+                "אם יש בנותן אעם באותה קדרה – meaning to say, there isn’t power in the drop [of milk] to prohibit all of it, other than if it has the flavor to give to the entire pot.",
+                "הכחל – the nipples [of the breast] of the cow.",
+                "קורעו ומוציא את חלבו – tears it by its warp (i.e., longitudinal direction) and woof (i.e., latitudinal direction) and squeeze it–fasten it into the wall and he is permitted afterwards to cook it with the meat in the pot.",
+                "לא קרעו אינו עובר עליו – of he cooked it alone in the pot, and it is permissible to do this even ab initio, but since it (i.e., the Mishnah) is required to teach the concluding clause regarding the heart, if he didn’t tear it, he doesn’t violate anything regarding it, but nevertheless, there is a prohibition, it is also taught in the opening clause, that he doesn’t violate anything, but if he cooked it with the meat without tearing it, we estimate it by sixty [parts], and the nipple itself is part of the count, but the nipple remains always forbidden.",
+                "הלב קורעו ומוציא את דמו. לא קרעו אינו עובר עליו – to be in extirpation, and in Tractate Keritot [22a], it establishes it with the heart of a fowl that does not have an olive’s bulk of blood, but the heart of cattle, one is liable for extirpation if he did not eat it and did not tear it after cooking it. But the flesh of the heart is not forbidden, for the heart is part but does not absorb.",
+                "אינו עובר לבא תעשה – he cannot come to [the violation of] a negative commandment, meaning to say, one should not worry lest he eat it and transgress it; or alternatively he consumes it and does not transgress the negative commandment."
+            ],
+            [
+                "מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.",
+                "פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.",
+                "נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "קיבה – congealed milk that is within the maw.",
+                "נכרי ושל נבלה – this is what he said, the maw [of the stomach] slaughtered by a heathen is carrion and this is prohibited.",
+                "המעמיד – milk.",
+                "בעור של קיבה – which is meat.",
+                "אם יש בה – to impart a flavor with milk, it is prohibited, and if not, it is permitted, and even though he curdles [milk] since the flesh itself is of something permitted, and its prohibition is not other than on account of another matter that was combined with it, and we don’t say in this that everything follows after the curdling. But if he curdled the cheese in the flesh of the maw of a carrion, even if it doesn’t have what to impart a flavor in the milk, it is prohibited because the curdling is prohibited, and its prohibition is on account of itself. Therefore, [the Rabbis] prohibited the heathen cheeses because they curdle it in the skin of the maw of a carrion. But the rennet itself which is the congealed milk that is within the maw. We wind up that there isn’t a prohibition at all, that it is a mere secretion (see Tractate Hullin 116b). Maimonides wrote this, but Rashi wrote that the milk that is found congealed in the skin of the maw that we salt it in its hide. I would be wont to permit it until this point, for as long as no other milk is placed in it. But I would err in this for I would think as we state [in Talmud Avodah Zarah 29b -see Mishnah Avodah Zarah, Chapter 2, Mishnah 5) regarding the rennet from a whole [burnt] offering of a Kohen who is not squeamish sucks it out raw, we learn from it that it is a mere secretion and it is not forbidden. But it is not complete milk, as it is taught in our Mishnah that it is fit, when one sucked it from an animal with an organic inflicted disease, it is prohibited, we learn from it that it is milk. And the rennet of a burnt offering which is permitted, because it is not part of its body but rather that which is quaffed from its mother, and it is an entrance into the bowels like it is placed into a dish and it is permitted."
+            ],
+            [
+                "שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.",
+                "וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.",
+                "משא\"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.",
+                "אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”"
+            ]
+        ],
+        [
+            [
+                "העור והרוטב (the hide and the juice of meat) – because it is taught in the Mishnah in the chapter [four]: “A beast which was in hard labor” regarding the placenta–after-birth, and that it does not defile the defilement of foods nor the defilement of carrions, it (i.e., the Mishnah) teaches, “The Hide and the Juice of Meat” – chapter 9). But this that separates–divides, because it (i.e., the Mishnah) teaches in the chapter “A beast which was in hard labor” (in Mishnah 5): “[If] he found a live nine-months’ birth, it requires slaughtering and he is liable for to the ruling of ‘it and its young’,” it (i.e., the Mishnah) taught afterwards [the chapter] “It and its young.” But since it (chapter 5) is speaking about ritual slaughtering that is not appropriate, it (i.e., the Mishnah) teaches after it (chapter 6), “the requirement to cover up its blood,” and since it (i.e., the Mishnah) teaches in “the requirement to cover up its blood,” and that it applies to wild beasts and fowl, it (i.e., the Mishnah) teaches “The sinew of the hip–the sciatic nerve” (Chapter 7) which applies to wild animals but not to fowl. But since it teaches in “The sinew of the hip–the sciatic nerve” with the thigh that was cooked with the sinew of the hip [with forbidden swallowing], it teaches “Every [kind of] flesh” (Chapter 8), and after it, it returns to the first matter of the placenta–after-birth, or that doesn’t become defiled with the defilement of foods.",
+                "העור והרוטב – the hide of the ritually slaughtered animal, such as, for example, less than an egg’s bulk of flesh and its hide is attached to it, it combines, because it protects the flesh, and the guards combine for a light defilement which is defilement of food, as It is written regarding it (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, [it is pure],” in he manner that people find for sowing, wheat in its husk and barley in its husk and lentils in their husks. But even though that in this verse (Leviticus 11:37 referenced above), it is written that “it is pure,” the reason is that it did not become susceptible, but adjacent to it (Leviticus 11:38): “but if water is put on the seed, [and any part of a carcass falls upon it]” that it becomes susceptible, it is impure.(i.e., “it is impure for you”).",
+                "והרוטב – that it is congealed–becomes solid in that it is the manner to eat it with the meat–flesh, and combines to complete the measurement, like the bulk of an egg. But it is not able to receive defilement on its own.",
+                "והקיפה – spices. But they are not considered to be food on their own, but rather, to be combined with foods.",
+                "האלל (fatty substance of meat) – sinews of the spine and of the neck, and it is wide, white and hard, and we call it KAPILO in the foreign tongue. And its example is in Job [13:4]: “[If you invent lies,] All of you are quacks.” For once it is split–broken in two, it has no remedy to be attached once again, so you [as well], a thing that has no remedy, you say to provide a remedy. Alternatively, the Tanna–teacher [of the Mishnah] calls it אלל–fatty substance of meat–flesh which the knife has taken off (see Talmud Hullin 121a), when they flay the animal, sometimes when the knife removes from the flesh near the hide, and it is not considered food, but combines with the food.",
+                "והקרנים והטלפים (and the horns and the hooves) – all that they sever them and blood comes out from them near their roots from below which are soft. But however, on their own, they are not food.",
+                "מצטרפין – because it protects.",
+                "לטמא טומאת אוכלין – to complete the measurement like the bulk of an egg, for impure foods do not defile with less than an egg’s bulk.",
+                "אבל לא טומאת נבילות – if they are carrion [meat], they do not defile, and they don’t combine to the equivalent of an olive’s bulk to complete the measurement of a carrion to defile a person and he clothing that are upon him, as it is written (Leviticus 11:39): “[If an animal that you may eat has died,] anyone who touches its carcass [shall be impure until evening],” and not on the hide which does not have the equivalent of an olive’s bulk of flesh and the hide completes the equivalent of an olive’s bulk, for the person who comes in contract with it is not ritually impure, because the guarding does not combine to defilement of carrions. And similarly, the spices and the juice of the meat that becomes congealed are not a species of carrion. And the fatty substance of meat and the sinews are not meat–flesh. But we consume them generally with flesh–meat.",
+                "כיוצא בו – [there is] that which defiles the defilement of foods, to receive defilement from the unclean reptile and it defiles other foods, but does not defile of its own accord the defilement of carrion to defile others.",
+                "השוחט בהמה טמאה לנכרי – a Jew who slaughtered an impure animal for the needs of a heathen, and it is still moves convulsively, even though It is not fit for a heathen, for ritual slaughter is not permitted to the children of Noah until it dies, even so, since an Israelite did a ritual slaughter, it is as good–valid slaughter, for since that slaughter is permitted regarding that an Israelite with a ritually pure animal, his intention–thought is considered as food with a ritual slaughter, even with something ritually impure for a heathen. But a heathen, regarding ritual slaughter does not consider it in his thought as food, and we do not find it as slaughter concerning him. But something ritually impure for a Jew is not considered as food for him., for his intention is void.",
+                "אבל לא טומאת נבילות עד שתמות – for this [verse] (Leviticus 11:39): “If an animal that you may eat has die.”",
+                "או עד שיתיז את ראשה – which would be an animal body maimed to disfigurement and a carrion while alive, and it is considered as dead, and even if it is maimed to disfigurement.",
+                "ריבה הכתוב לטמא טומאת אוכלים = for all of these has regarding food, tat they are food but it is not called carrion even though that it is belonging to it.",
+                "האלל המכונס (flayed off meat that is collected) – this fatty substance of the concluding segment [of the Mishnah], for everyone, it is flesh that the knife has taken off in flaying near the hide.",
+                "המכונס – that is gathered in one place. For its intention is not abolished, and the flesh is considered carrion, and he is liable for it if he came in contact or entered in the Temple or ate Holy food. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.",
+                "ועוד חזיר של ישוב – because it is soft and they eat it.",
+                "אף עור חזיר הבר – for he holds that this also is soft–tender. But the Halakha is not according to Rabbi Yehuda (actually, it should read, Rabbi Yosi, here, as Rabbi Yehuda’s comment in the Mishnah does not come until much later in the text).",
+                "חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.",
+                "עגל הרך – all the while that it nurses.",
+                "ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.",
+                "בית הבושת (pudenda) – the sides of the womb of the female.",
+                "ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.",
+                "האנקה (hedgehog) – RITZU",
+                "והלטאה (a species of lizard) – LEVIYARDA.",
+                "חומט (snail) – LUGMA.",
+                "הלטאה כחולדה (the lizard is equivalent to the weasel) – its hide is smoother than its skin, but the Halakha is not according to Rabbi Yehuda.",
+                "וכולן שעיבדן (and all of them which one tanned) – all of these which they stated that defile like he meat, if he tanned them, they became hide and were abolished from the law of flesh and are pure.",
+                "או שהלך בהן – that he stretched them in order to trample them, which is a bit like tanning them (and do not impart food uncleanness).",
+                "חוץ מעור אדם – it is the law of the Torah that the skin of man, after it is tanned, it is pure, and what is the reason that they said tha the skin of man that is tanned is impure, as a decree lest a person work the skins of his mother and–or his mother into mats–rugs to sit and–or to lie upon them.",
+                "יש להן עורות – and not one of them (i.e., the eight reptiles described in Leviticus 11:29-30) that 8ts hide will defile like its skin–meat. And it is not like the First Tanna–teacher who considers that four of them – their hides are like their meat–skin. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "בטהורה ובטמאה – whether it (i.e., the animal – beast or wild animal) is ritually slaughtered as a pure animal and the one who flays it is impure, or whether it is a impure carrion and the one who flays it is pure, if he flays it to make from the hide a spread–mat, that is, a mattress to spread out on top of the bed or on top of a table, as for example, when he tears and severs the hide completely lengthwise from the head of the animal until its tail, and he begins to flay the hide, there would be a connecting handle to remove the defilement from the carrion if a pure individual comes in contact with the hide, to bring in the defilement to the meat if it is pure.",
+                "עד כדי אחיזה (enough for a hold [on the carcass]) – which are two handbreadths, but more than this it is not handle to bring in or to remove defilement, but if the meat is pure and defilement touched it with more than these two handbreadths, the meat was not defiled, but if the meat was carrion and something pure that is more than two handbreadths touched it, these did not defile the pure [meat].",
+                "ולחמת (waterskin) – if he did not sever the hide lengthwise from the beginning, but rather flays it double for the needs of the waterskin, he begins from the neck and turns it over towards its tail.",
+                "עד שיפשיט את החזה (until he will flay the breast) – which is the connector. And one who touches the hide is like one who touches the meat–skin – whether to become impure–contract uncleanness or whether to make impure–impart it, because the breast is the hardest to flay from all of the limbs.",
+                "המרגיל (one who flays the animal from the foot upwards (the entire skin is considered as connected with the flesh – as long as the process lasts – for purposes of Levitical uncleanness) – that he begins from the feet of the animal to flay and he flays it double for the needs of the waterskin.",
+                "כולו חבור – because e he breast is the end of his flaying. Therefore, it is all connected until the breast, and a person who touches the flayed hide, l=is like touching the skin–meat whether to impart uncleanness or to become unclean.",
+                "עור שעל הצואר – and it was flayed of itself. Therefore, it is not connected to do the first playing that is connected in the manner that the breast makes.",
+                "וחכמים אומרים וכו' – and the Halakha is according to the Sages."
+            ],
+            [
+                "עור שיש עליו כזית בשר – in one place [of carrion meat].",
+                "הנוגע בציב היוצא ממנו (the tassel–shred that proceeds from it – the tassel-like ends of the hide) – a strip and a wart that goes out from the same flesh and is suspended and connected in part. And with that tassel, there isn’t an olive’s handbreadth, but it is from its hide of an olive’s handbreadth.",
+                "ובשערה – that is on the hide opposite that skin–meat.",
+                "טמא – for the hair is a protection.",
+                "מטמא במשא – for it carries an olive’s bulk of carrion.",
+                "ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.",
+                "לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.",
+                "ומודה ר\"ע – and even though there isn’t an olive’s bulk from its hide in one place, in the same manner as for example, when he inserts two halves of olives on a spindle–chip, meaning to say, on a thin piece of wood, and shook them, that it is ritually impure. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "קולית (marrow-bone) – every bone that has in marrow is called a marrow-bone. And the marrow-bone of a corpse, one who touches it, whether it is stopped up or whether it is hollowed out, is ritually impure, for a bone like a barley corn of a corpse defiles through contact and carrying, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,] or human bone [or a grave, shall be impure seven days].”",
+                "וקולית המוקדשים – the sacrifice that is rejected in consequence of improper intention in the mind of the officiating priest and the portions of the sacrifices left over beyond the legal time and bound to be burnt defile the hands, for the Rabbis decreed regarding them because of suspected Kohanim (of willfully unfitting a sacrifice in order to spite the owner) and–or Kohanim who shirked their duties, and they decreed even with the bones hat were used for the portions of the sacrifices left over beyond the legal time.",
+                "קולית נבלה – the marrow-bone of a carrion – its bones do not defile, as it is written (Leviticus 11:39): “[If an animal that you may eat has died, anyone who touches] its carcass [shall be impure until evening],” and not the bones, and similarly for the moving creatures–reptiles. Therefore, those that are stopped up are pure, even from being defiled by carrying, and all the more so, through contact, for it is impossible for it to touch the bone-marrow that is inside. But even though the guard brings in and removes defilement, these words refer to a thing where it is possible to touch the defilement itself, even if only the guard touched it, it is impure, but where it is impossible to touch the defilement itself, the guard does not defile it.",
+                "נקובים כל שהוא (hollowed out in any amount whatsoever) – een like the thread of hair where it is possible to bring into it a thread of hair of his head or his beard, for he becomes defiled through thins.",
+                "מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying."
+            ],
+            [
+                "ביצת השרץ – there are eight moving creatures–creeping things that attach eggs, such as the toad, the sand lizard and the lizard (see Leviticus 11:29-30: “The following shall be impure for you among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard, and the chameleon.”).",
+                "המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.",
+                "טהורה – because it is impossible to touch the chick–young bird that is inside.",
+                "ניקבה כל שהוא טמאה (if it is pierced in any measure, it is impure) – and even though he didn’t touch it, for the guard brings it and removes the defilement in something that is possible to touch.",
+                "עכבר שחציו בשר – there is a species of mouse which is not “fruitful and multiply” but rather, from itself, it is formed from the ground, like garbage that breeds worms, and if it still has not completed the creation of the mouse, other than from one side – the right or the left, he who touches the flesh is ritually impure. The earth over against the flesh is pure.",
+                "רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האבר והבשר המדולדלים בבהמה – the limb is detached from it, which are the flesh, and sinews and bones, or only the flesh is detached from it, but they still are stirred up in it slightly. But there is a difference between a limb from a living animal to flesh from a living animal For the limb defiles man and utensils like a carrion, but the flesh which is not a limb, is pure from nothing, as we derive from Scripture as it is written (Leviticus 11:39): “If an animal that you may eat has died,” from part of he animal, as, for example, a limb from it, but the end of the Biblical verse, “anyone who touches its carcass shall be impure [until evening],” but since it is written, “if [an animal hat you may eat] has died,” implies that we require something similar to death that does not make an exchange–substitution, excluding flesh that makes substitutions that if one tears off flesh from the animal, other flesh will rise up under it (i.e., in its place).",
+                "מטמאין טומאת אוכלין – if he thought about them to feed them to a heathen, they would be food that received defilement and [are able] to defile others, for their own defilement isn’t within them until he tears out all of them (i.e., the flesh, sinews and bones), but one receives defilement from the creeping thing and through it, they defile the others.",
+                "וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.",
+                "נשחטה הבהמה – they were purified from defiling more because of being carrion. But even though they are forbidden for consumption because of (Exodus 22:30): “[you must not eat] flesh torn by beasts in the field,” through carrion they became purified, for ritual slaughter does not make a limb detached from the body (see Leviticus 11:32 – and Talmud Hullin 74a – the natural death of an animal causes the hanging limb to be considered as if detached – in life-time, so that it does not come under the law of carrion – but slaughtering does not – and the dangling limb is considered as a part of the slaughtered animal – see also Talmud Hullin 129a).",
+                "הוכשרו בדמיה – to be able to receive defilement without other preparation, like the law of the beast that was slaughtered and blood came out from it when its flesh had been preparated with that same blood.",
+                "מתה הבהמה הבשר – that was dangling. צריך הכשר – to be susceptible for ritual impurity from the creeping animal if it had not been prepared once its skin was dangling. For it lacks the defilement of the carrion, for death makes the falling off of a limb detached from the body and it is considered as if that limb fell or that dangling flesh, and it is not made a carrion with it in its death, but rather, it separated from life, it and the flesh that separates from the pure life.",
+                "האבר מטמא משום אבר מן החי – for death makes the hanging limb to be considered as if detached as we have explained, and does not make a carrion with it. Therefore, it does not defile because of carrion. But there is a difference between a limb from a living animal and a limb from a carrion, for flesh that separates from the limb of a living animal does not defile, for even flesh that separates from the living does not defile all the more so, flesh that separates from the limb of a living animal, whereas flesh that separates from a limb from a carrion defiles like the flesh that separates the carrion itself.",
+                "ורבי שמעון מטהר – for it is impossible to maintain the words of Rabbi Shimon with this concluding phrase, for whichever way you turn, if death makes the hanging limb to be considered as if detached to become defiled because of the limb from a living animal, but does not make a hanging limb to be considered as if detached to be defiled because of a limb from a carrion. Therefore, by force, Rabbi Shimon refers to the opening clause [of the Mishnah] - the limb and flesh that are dangling on the animal defile food defilement in their place, but Rabbi Shimon purifies the limb all the while that hat it is from its hide in living creatures that does not defile through food defilement. But the reason of Rabbi Shimon, that stated the Biblical verse (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water],” food that you can feed to heathens with permission is called fod and it defiles the defilement of food, excluding the limb and the dangling flesh that are forbidden to a heathen because of the limb of a living animal and flesh from a living animal. They are not called food and they do not make the defilement of food. But the Halakha is according to Rabbi Meir in both of these."
+            ],
+            [
+                "המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.",
+                "מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.",
+                "האבר מטמא משום אבר מן החי – but the law of the limb that separates from the living human is what defiles, all the while that it is complete limb, it defiles through contact, and carrying and through tent-defilement. But an olive’s bulk of flesh that separated from him, or a bone the size of a barley-corn that separated from him, is pure–clean."
+            ]
+        ],
+        [
+            [
+                "הזרוע והלחיים. בארץ ובחוץ לארץ (the shoulder and the cheeks [and the stomach] – because it was needed to teach [in the Mishnah] with regard to unconsecrated products but not with that which is dedicated [to the Temple], he teaches all of them.",
+                "בפני הבית – at the time when the Temple existed.",
+                "ואתן אותם – (Leviticus 7:34: “and given them [to Aaron the priests and to his sons as their due from the Israelites for all time].”) – it is written regarding the shoulder and the cheeks. They are a a limitation: Dקואthe shoulder and the cheeks, yes; anything else, no."
+            ],
+            [
+                "כל הקדשים שקדם מדם קוע להקדישן – behold they are like one who dedicates–sanctifies wood and stones, and there isn’t in them an object which is consecrated as such.",
+                "ונפדו חייבין בככורות – if they gave birth after hey were redeemed, but not prior to redemption, for that which is consecrated for its value is superseded from the first born [animal] for holiness does not takes effect on something already possessing holiness.",
+                "וולדן וחלבן מותר לאחר פדיונן – but he dedicates–sanctifies [animals[ without physical blemish but if they became physically blemished and were redeemed, their offspring are forbidden as mentioned above. But whether regarding the first clause [of the Mishnah] where it is taught that is permitted or the latter clause [of the Mishnah] where it is taught that is forbidden, we are dealing with a case where the animal became pregnant prior to its redemption and that it gave birth after its redemption, and its milk also, when we sanctify [animals] without physical blemish and they were redeemed, he derives them that they are prohibited, as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “[But whatever you desire], you may slaughter and eat meat [in any of your settlements],’ you may slaughter, but not shear, you may eat, but not for your dogs, meat, but not milk–forbidden fat.",
+                "ואין עושין תמורה – [and you don’t make an exchange of one sacrificial animal for another] even prior to their redemption. [An animal] that is good initially one can make an exchange of one sacrificial animal for another, and even I it becomes bad after one has sanctified it, but an animal that is initially bad, one does not do an exchange of one sacrificial animal for another.",
+                "ואם מתו יפדו – and even though they ae not appropriate other than for dogs and we hold that we don’t redeem Holy Things to feed them to dogs. These are like mere wood and they do not remove the object which is consecrated which is irredeemable.",
+                "חוץ מן הבכור והמעשר – and even though their physical blemishes preceded their dedication–sanctification, complete holiness takes effect for all their things, urt they are not fit to be sacrificed, for the All-Merciful assigned the firstborn in the womb, and it makes no difference whether it is pure or whether there is a physical defect, it is holy. He pure animal is offered up, but the one with a physical defect, the Kohen consumes with its defect, and the tithing of cattle is also written concerning it (Leviticus 27:32-33): “[All tithes of the herd or flock – of all that passes under the shepherd’s staff,] every thenty one -shalll be holy to the LOD. He must not look out for good as against bad, [or make substitution for it].” “Good” is an unblemished bull; bad is a bull with a physical defect.",
+                "מום עובר קודם לשהקדישו – a passing physical defect is like he lacks it.",
+                "פטורים מן הבכורה – as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “ [The unclean and the clean alike may partake of it,] as of the gazelle and the deer.” Just as the gazelle and the deer are exempt from the law appertaining to first-born animals, because it is written (Deuteronomy 15:19): }You shall.consecrate to the LORD your God all male firstlings that are born in your herd and in your flock,” even consecrated animals that are disqualified that were redeemed even if they were born after they were redeemed, they are exemot from the law appertaining to the first-born.",
+                "המתנות – the shoulder, the cheeks and the stomach.",
+                "וולדן וחלבן – we are speaking of when it became pregnant before its redemption and gave birth after its redemption, as was explained above. If it became pregnant and gave birth after its redemption, its offspring is a deer and a ram. But if it did not give birth prior to its redemption, even if its physical defect preceded its dedication–sanctification, also, its offspring are forbidden.",
+                "והשוחטן בחוץ חייב – and even though they are not worthy for the entrance to the Tent of Meeting because they have physical defects, and it is taught in the Mishnah (actually a Baraita, Tractate Yoma 63b and Tractate Temurah 6b): That which is worthy for the entrance to the Tent of Meeting, we are liable for [if slaughtered] outside [the Temple courtyard], and that which is not worthy inside, we are not liable for [if slaughtered] outside, Our Mishnah establishes it as a veiled or withered spot in the eye–cataract and that it is [the opinion of] Rabbi Akiva who stated (see Tractate Zevakhim, Chapter 9, Mishnah 3) that [regarding animals that are blemished], if they have gone up, they should not go down; therefore, for since they are inside, they do not go down, and we are liable for them outside if he slaughtered them prior to their redemption.",
+                "ועושין תמורה – prior to their redemption, as it is written (Leviticus 27:10): “[One may not exchange or substitute another for it,] either good for bad, or bad for good; [if one does substitute one animal for another, the thing vowed and its substitute shall both be holy].”",
+                "ואם מתו – from their own accord.",
+                "יקברו – and we don’t redeem the Holy Things to feed them to the dogs."
+            ],
+            [
+                "בכור שנתערב במאה – Our Mishnah is dealing with a firstling that came into the hand of a Kohen and a physical defect befell it while in the Kohen’s hand and he sold it to an Israelite with its physical defect. For if it had been a firstling in the hand of an Israelite prior to his giving it to the Kohen, why would we exempt all of them from priestly gifts? The Kohen should say to him: “If it is a firstling, all of it is mine, and if it is not a firstling, give me my gifts.” But, if had already come into the hand of the Kohen and he sold it with its physical defect to an Israelite, and it became mixed up with one hundred [unconsecrated animals], we exempt all of them from [being given] as priestly gifts, for each and every [person] can set himself aside and say to the Kohen: “Mine is the firstling, that he Kohen sold” and he is exempt from the gifts, and from the firstling, we don’t give gits for there can be no sanctity that occur to something [already] holy.",
+                "אחד שוחט את כולן פוטרים לו אחד – that it is impossible that the firstiling would not be one of them, and he is able to say, “this is it.”",
+                "צריך שירשום – that he should make on it a sign, that everyone will understand that the Kohen or the heathen have a joint-ownership in it.",
+                "ואם אמר לו – if the Kohen told the Israelite: “I am selling you this cow, except for the [priestly] gifts that are within it.",
+                "פטור – the Israelite [is exempt] from giving the [priestly] gifts.",
+                "אמר לו – An Israelite [said] to his fellow, a slaughterer: “See me the intestines of this cow.",
+                "והיו בהן מתנות -, the stomach, which is one of the [priestly] gifts.",
+                "נותנו – takes this to the Kohen.",
+                "ואין המוכר מנכה לו מן הדמים – for the purchaser knows that the [priestly] gifts are there, and this one did not sell him the stomach.",
+                "לקח הימנו במשקל – So many Litra (pounds)., and he weighed for him the stomach and the purchaser gave it to the Kohen, for it was something stolen with him and he needed to return it, and the butcher would deduct for him from the monies, for he sold a thing that is not his. But if the ritual slaughterer sinned and did not give the [priestly] gifts from the animal,the eat is not forbidden for eating. But we excommunicate him. For even a Kohen who is exempt from the [priestly] gifts, if he is a butcher, that slaughters and sells it in the marketplace, we wait for him two or three weeks, and from then onwards, we remove from it the [priestly] gifts and give them to other Kohanim. But if he established a butcher house, we don’t wait for him, but rather remove it from him immediately bbut if he did not want to give them, we excommunicate him."
+            ],
+            [
+                "מן הפרק של ארכובה (from the joint of the knee to the shoulder-blade of the forefoot) – which is sold with the head.",
+                "עד כף של יד (until the palm of the hand) – a wide bone of the shoulder that we call ASPALDONE. And they are two bones. The middle bone which is from the joint of the knee to the shoulder blade of the forefoot which is sold with the head until the place that is opposite in the known camel. And the upper bone that is attached to the body. And the right foreleg alone is what they give to the Kohen, as it is written (Deuteronomy 18:3): “[he] must give the shoulder, [the cheeks and the stomach] to the priest,”ץ the dexterous part of the forearm.",
+                "והוא של נזיר – meaning to say, and similarly (Numbers 6:19): “[The priest shall take] the shoulder [of the ram] when it has been boiled,” that is mentioned regarding the Nazir, such is taken",
+                "וכנגדו ברגל שוק – that is stated regarding the offering of well-being–peace offering – these are two bones from the joint of the knee to the shoulder blade of the forefoot until the thickest part of the flank (i.e., the thigh, hip) which is all of the thigh.",
+                "סובך של רגל (the fleshy part of the leg–calf) – that is the joint that is between the thigh-bone and the middle bone. But the Halakha is not according to Rabbi Yehuda.",
+                "הפרק של לחי – near the temples and cuts it towards downward.",
+                "עד פיקח של גרגרת (protruding thyroid cartilage) – until the thyroid cartilage–Adam’s Apple which is the upper ring and the opening of the windpipe which is the lower jaw with the tongue. Another explanation: thyroid cartrilage is a large ring of the windpipe that is made round like a protruding cartilage, and the protruding cartilage is round like a ball and within it is a hole hat the women insert in the spindle to make it heavy when they spin with it."
+            ]
+        ],
+        [
+            [
+                "ראשית הגז – Whomever shears his sheep and even if he shears them one-hundred times, he gives from the shearing a gift to the Kohen.",
+                "נוהג בארץ ובחוצה לארץ – but today, the practice, of the world according to Rabbi Elai, who said, that the first of the fleece is not practiced other than in the Land [of Israel]. For it derives [through an analogy], from the laws of Terumah–heave offering (see Talmud Hullin 136a: See Deuteronomy 18:4: “You shall also give him….the first shearing of your sheep–וראשית גז צאנך תתן-לו and the fact that Terumah must take place in the land of Israel – Deuteronomy 26:2: “which you harvest from the land that the LORD your God is giving you”–אשר תביא מארצך אשר ה' אלהיך נתן לך ). Just as Terumah–heave-offering is not practiced other than in the Land [of Israel], so the first of the fleece is not practiced other than in the Land [of Israel]. But my teachers–masters taught that the gifts also are not practiced other than in the Land [of Israel], for the first of the fleece and the gifts are equivalent. But the rest of the Sages of that generation did not agree with them.",
+                "במקודשים – even the offerings for Temple repair, because it is written (Deuteronomy 18:4): “the shearing of your sheep,” but not that of which is dedicated to the Temple.",
+                "נוהגים בבקר ובצאן – as it is written (Deuteronomy 18:3): “[Everyone who offers a sacrifice,] whether an ox or a sheep, [must give he shoulder, the cheeks, and the stomach to the priest].”",
+                "ובמועט – even if he only slaughtered one [animal].",
+                "אלא ברחלות – It is written here (Deuteronomy 18:4): “the shearing of your sheep” and it is written there (Job 31:20): “As he warmed himself with the shearing of my sheep.” Just as there it is sheep, even here it is sheep."
+            ],
+            [
+                "ושתי צאן – so we see that two are called sheep.",
+                "שנאמר חמש צאן עשןיות – that they order their husbands say to him: “Arise and perform a new Commandment that was not commanded upon him that is less than this. And this corresponding per force, the first shearing, as it is written [in the Torah] regarding (Deuteronomy 18:4): “[the first shearing of] your sheep,” which implies many, whereas regarding the ox it is written (Numbers 18:17): “But the firstlings of cattle–בכור שור, [sheep or goats ]” (singular construction in the Hebrew) which implies even one. And similar gifts (Deuteronomy 18:3): “whether an ox or a sheep–אם שור אם שה .”",
+                "מנה מנה ופרס – each one is a Maneh and one-half. But less than this is not considered shearing, for this is the least of shearing.",
+                "בכל שהוא – not exactly, for since with less than sixty Selaim, he is not liable for the first of the fleece, but rather, since Rabbi Dosa [ben Harkinas] gives a large measure, the Tanna–teacher [of the Mishnah] calls for a small measurement according to the Rabbis of “however much they produce.” But the Selah – its weight is twenty-four Ma’ah. And the weight of each Ma’ah is sixteen stones–kernels of barley.",
+                "כמה הוא נותן לו – he comes to divide the first of the fleece that is in his hand, he should not give less than the weight of five Selaim of wool to each Kohen.",
+                "מלובן – but the Israelite will not be liable to bleach it, but rather, he will give him a measure from the dirty wool, which is that it is not bleached until the Kohen will, that is, which is not bleached until that the Kohen will bleach it, he will estimate the weight of five Selaim of bleached wool.",
+                "כדי שיוכל לעשות ממנו בגד קטן – that is worthy for service [in the Temple]. And what is it? A belt–אבנט . Because the Biblical verse supported [by being adjacent to] after [the law of] the first shearing (Deuteronomy 18:5): “For the LORD your God has chosen him and his descendants, out of all your tribes, to be in attendance for service [in the name of the LORD for all time[.” We learn from it, that this is what it says: Give him from the first shearing of your sheep in order that he can make clothing to be in attendance for service. And the smallest of the clothing that is appropriate for [Divine] service is the belt, and it iis made from five Selaim of bleached wool. But the first shearing has no fixed measure from the Torah. But from the words of the Scribes, it should not be less than one sixtieth. But there is no obligation for the first shearing until he shears five sheep, and that the shearing of each one of these five, there is not less than twelve Selah, for if there was one of them less than twelve Selah, even though the five of them (i.e., sheep), shears more than sixty Selaim, this would be execmpt.",
+                "עד שצבאו – its owners [would dye it] prior to giving it.",
+                "פטור – from giving him more. For it was acquired through change, and it is like he damages the gifts of priesthood or that he consumes them, that he is exempt.",
+                "ולא צבאו – this is not a change, and yet, in its natural form.",
+                "הלוקח גז צאנו של נכרי – when it is attached to the sheep, he is exempt, for it is written (Deuteronomy 18:4): “the first shearing of your sheep.” But this sheep is not his, and the All-Merciful was stringent with sheep, and not on its shearing.",
+                "אם שייר המוכרת המוכר חייב – for the purchaser said to him, the gift of the Kohanim is with you.",
+                "ואם לאו הלוקח חייב – for the seller said to him, “I have not sold you the gift for the Priest.”",
+                "שחופות – neither black nor white.",
+                "זה נותן לעצמו – the purchaser gives to himself on what he purchased, and the seller gives to him on what remains with him. For the shearing of the white–bleached ones is better than that of indistinct color–grey. And similarly, regarding males and females, the shearing of the males is hard and that of the females is soft."
+            ]
+        ],
+        [
+            [
+                "שלוח הקן. אבל לא במקודשין –consecrated [birds] are found, for if they were non-holy, they would be liable for letting [the dam] go forth from the nest, such as the example where he had a bird and he consecrated it while it was in his domain for keeping the Temple in repair, but it escaped and he found it afterwards lying on the nest and he recognized it. Alternatively, such as the example when he consecrated pigeons of [his dove-cote] to the Altar for a free-will burnt offering, and afterwards when these pigeons grew up, they escaped and built a nest in another place, for at the outset, when he sanctified them, they were his, and sacred Temple property takes effect upon them, and now that he found them, they are not designated–at his disposal–captive but if they were profane, they would be נו",
+                "ואינו נוהג אלא בשאינו מזומן – as it is written (Deuteronomy 22:5): “[If, along the road,] you chance upon [a bird’s nest], excluding one that is at your disposal [in your courtyard](see Sifre Deuteronomy 227).",
+                "שקננו בפרדס – that they rebelled and went out from the house, and they don’t return to the house and they become belonging to the desert. And an orchard is not designated because they can flee–escape.",
+                "הרדסיות – for it is their manner to be raised with people and in the name of King Herod who was engaged in raising them, they are called, Herodian doves, by his name."
+            ],
+            [
+                "עוף טמא פטור מלשלח – as it is written (Deuteronomy 22:6): “a bird’s nest.” A “bird” implies whether pure or impure, a pure bird, not an impure one.",
+                "עוף טמא רובץ על ביצי עוף טהור – even though that this species of pigeons are ones that are sent out from the nest], he is exempt, for we require, “a bird’s nest” (Deuteronomy 22:5) that the mother who makes a nest is pure.",
+                "ועוף טהור הרבץ על ביצי עוף טמא – for Scripture states (Deuteronomy 22:7): “and take only the young,” for you, but not for your dogs.",
+                "קורא – In Arabic, we call him “Sonar,” and in the foreign language, “Pardiz,” for it is the manner of the male [bird] to lie down on the eggs like the female [bird], therefore, Rabbi Eliezer obligates to send away the male [bird], but with other birds, Rabbi Eliezer admits that the male is exempt, for the All Merciful stated, “mother” (Deuteronomy 22:7), and not the father, but the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "בזמן שכנפיה נוגעות בקן חייב לשלח – as Scripture states (Deuteronomy 22:6), “sitting over [the fledglings or the eggs]” but not flying. But since it is written, “sitting over,” and it didn’t write, “sitting,” we learn from it that if its wings touch the nest, she is liable to be sent away.",
+                "שנאמר שלח – and it implies, forever.",
+                "נטל את הבנים – for since he took the fledglings, he had a designated–captive nest."
+            ],
+            [
+                "לקה ואינו משלח – even though this Is a prohibition that after its violation is transformed into a positive commandment, flogging is not administered. Here this is the reason, as Rabbi Yehuda holds that sending away is implied from the outset, but what are you able to do when you find the nest? You send away the mother bird, and there is not here a negative prohibition that after its violation is transformed into a positive commandment, but rather, you have violated a positive commandment and a negative commandment, but the Halakha is not according to Rabbi Yehuda.",
+                "אין לוקין עליה – if he fulfilled the positive commandment that is in it, but if he did not fulfill the positive commandment, such as when one takes the mother from the fledglings and slaughters it, it dies while under his control, he is flogged."
+            ],
+            [
+                "מצוה שהיא כאיסר – that there is no loss of money in it, other than a small amount."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה חולין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..8531a218c95114310094b5da6a6e7b8ff723f1ee
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/On Your Way.json	
@@ -0,0 +1,723 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Chullin",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה חולין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>הכל שוחטין.</b> בגמרא פריך, הכל שוחטים לכתחלה, ושחיטתן כשירה דיעבד. דמרישא משמע דהאי דמרבינן מהכל שוחטין לכתחלה, ובסיפא משמע דכי מרבינן מהכל, דיעבד מרבינן ליה אבל לכתחלה לא אתרבי. והא ליכא למימר כולה מתניתין לכתחלה וחדא קתני, דכיון דתנא הכל שוחטין פשיטא דכשרה. ובמסקנא מפרשא מתניתין בגמרא הכי, הכל שוחטין, כל המומחים היודעים הלכות שחיטה שוחטין, ואע״פ שאין מוחזקין, שלא שחטו לפנינו שלשה פעמים לראות אם יש בהן כח שלא יתעלפו בשחיטה ויבואו לידי שהיה. במה דברים אמורים דחשיבי מומחים, בזמן שאלו המוסרים לו לשחוט יודעים ומכירים בו שיודע הלכות שחיטה, אבל אם אין יודעים בו אם יודע הלכות שחיטה, לא ישחוט. ואם שחט, בודקין אותו, ואם יודע הלכות שחיטה שחיטתו כשרה:",
+                "<b>חוץ מחרש שוטה וקטן.</b> דאפילו דיעבד ויודעים הלכות שחיטה אסור לאכול משחיטתן. דתמיד הן מוחזקין לקלקל, שאין בהן דעת:",
+                "<b>וכולן ששחטו.</b> מדלא קתני ואם שחטו, אלא וכולן ששחטו, משמע דלאו אחרש שוטה וקטן גרידא קאי אלא אך אשאין יודעים בו אם יודע הלכות שחיטה דרישא קאי, דבודקין אותו. ואי ליתיה קמן דלבדקיה, ושחט ואחרים רואין אותו, שחיטתו כשרה. ולית הלכתא כי האי מתניתין. אלא אף על גב דאין אחרים רואין אותו וליתיה קמן דלבדקיה שחיטתו כשרה, דרוב מצויין אצל שחיטה מומחים הן, ואף לכתחלה שוחטין אע״פ שאין אחרים רואין אותן:",
+                "<b>שחיטת נכרי.</b> אפילו כהלכתה וישראל עומד על גביו, נבלה. אבל אינה אסורה בהנאה, דדוקא שחיטת מין האדוק לעבודה זרה אסורה בהנאה, דסתם מחשבת מין לעבודה זרה, אבל נכרי האמור כאן הוא מאותן שמעשה אבותיהן בידיהן:",
+                "<b>ומטמאה במשא.</b> כדכתיב (ויקרא י״א:מ׳) והנושא את נבלתה וגו׳, ואעפ״י שלא נגע. ולא היה צריך למתני, דכיון דנבילה היא בידוע שנבילה מטמאה במשא, אלא לומר לך, זו מטמאה במשא בלבד, ויש לך אחרת שמטמאה אפילו באוהל, ואי זו, זו תקרובת עבודר זרה:",
+                "<b>השוחט בלילה וכן הסומא.</b> תנא שוחט בלילה דומיא דסומא, מה סומא באפילה אף השוחט בלילה באפילה, ובהאי הוא דתנא השוחט דיעבד אין לכתחלה לא, אבל כשאבוקה כנגדו אפילו לכתחלה שוחטים בלילה:",
+                "<b>השוחט בשבת.</b> אע״פ שאם היה מזיד היה מתחייב בנפשו, שחיטתו כשרה. ומיהו אסורה באכילה ליומה, דלהכי תני בשבת וביום הכפורים, לאקושי שבת ליום הכיפורים, מה יום הכיפורים אסורה באכילה כל אותו היום משום עינוי, אף שבת אסורה באכילה כל אותו היום. ולמוצאי שבת מותרת בין לו בין לאחרים. והשוחט לחולה בשבת דבהתירא קא שחט. מותר לבריא לאכול ממנו באותו שבת בשר חי, אבל לא מבושל, שמא ירבה בשבילו:  "
+            ],
+            [
+                "<b>מגל יד.</b> יש לה שתי פיות, האחת חלקה כסכין והאחת יש בה פגימות, ובצד שהיא חלקה אין שוחטים לכתחלה, גזירה שמא ישחוט בצד הפגום. ולהכי תנא השוחט דמשמע דיעבד אין לכתחלה לא. ושמעינן מהא, דסכין פגומה ויש בה כדי לשחוט מן הפגם ולהלן, אסור לשחוט בה לכתחלה, אלא א״כ כרך הפגם בבגד או בגמי דהשתא ליכא למגזר דלמא אתי לשחוט במקום הפגם:",
+                "<b>בצור ובקנה.</b> מתניתין מיירי בצור ובקנה שהיו תלושים ולבסוף חברן ושחט בהן כשהן מחוברים, ודיעבד אין לכתחלה לא. אבל במחובר מעיקרו, אפילו דיעבד פסול. ותלוש גמור אפילו לכתחלה שרי:",
+                "<b>צור.</b> סלע מחודד. ולשון מקרא הוא (שמות ד׳:כ״ה), ותקח צפורה צור ותכרות:",
+                "<b>הכל שוחטים.</b> לאתויי ישראל מומר לעבירה אחת, או אפילו לעבירות הרבה שמותר לאכול משחיטתו. והוא שלא יהיה מומר לעבודה זרה או מחלל שבתות בפרהסיא. ובודק ישראל כשר הסכין ונותן לו, מפני שחזקתו שאינו טורח לבדוק, ואחר כן שוחט אפילו בינו לבין עצמו, וחוזר ישראל ובודק סכינו לאחר שחיטה, אם היא יפה שחיטתו כשרה. ואלו הצדוקין שאנו קורין להן קראים שאינן מאמינים בתורה שבעל פה, שחיטתן פסולה. אלא אם כן ישראל עומד ורואה השחיטה מתחלה ועד סוף:",
+                "<b>ולעולם שוחטים.</b> בין ביום, בין בלילה לאור האבוקה, בין בראש הגג, ולא חיישינן שמא יאמרו לצבא השמים עלה לשחוט. וכן שוחטים בראש הספינה, דמוכחא מלתא דלנקר ספינתו הוא צריך ולא לשר הים קשחיט:",
+                "<b>ובכל שוחטים.</b> בין בזכוכית בין בקרומית של קנה שהוא עשב הגדל באגם שחותך כסכין. אבל בקנה עצמו אין שוחטין בו לכתחלה, מפני נימין שפורשים ממנו ונוקבים הסימנים ואתי למעבד חלדה:",
+                "<b>מגל קציר.</b> שקוצרים בה התבואה. שפגימותיה נוטות כולן לצד אחד בשפוע:",
+                "<b>מגירה.</b> סכין מלא פגימות, ויש לכל פגימה מורשא מכאן ומכאן דהיינו אוגרות:",
+                "<b>שינים.</b> התחובים בלחי של בהמה. ודוקא כשהן שנים או יותר:",
+                "<b>והצפורן.</b> המחוברת:",
+                "<b>שהן חונקין.</b> שאין חותכין, אלא קורעין מחמת הפגימות. והאי חונקים, אשארא קאי ולאו אצפורן, דטעמא דצפורן משום מחובר הוא:",
+                "<b>מגל קציר.</b> ראשיה כפופים מאד ודרך הליכתה אינה קורעת:",
+                "<b>בית שמאי אומרים נבילה.</b> ומטמאה במשא. דגזרינן הולכה אטו הובאה. ובית הלל לא גזרי, דאפושי טומאה לא מפשינן משום גזירה. אבל באכילה מודו דאסורה, גזירה הולכה אטו הובאה:"
+            ],
+            [
+                "<b>השוחט מתוך הטבעת.</b> בטבעת הגדולה שהיא עליונה לכולן קאמר:",
+                "<b>ושייר בה מלוא החוט על פני כולה.</b> לצד הראש. שלא הטה לסכין לצאת מן הטבעת לצד הראש עד שגמר כל הטבעת כולה, כשרה:",
+                "<b>מלוא החוט.</b> כלומר כל דהו. אבל אם קודם שגמר את כולה הגרים את הסכין לצד הראש. ויצא מן הטבעת וגמר את השחיטה למעלה מן הטבעת שאינו מקום שחיטה, שהיא הגרמה, אף על פי שנשחט רוב הקנה במקום שחיטה, פסלי רבנן, הואיל וגמרו בפסול:",
+                "<b>רבי יוסי בר׳ יהודה אומר מלוא החוט על פני רובה.</b> אם שייך בה מלוא חוט השערה מן הטבעת לצד הראש על פני רוב הטבעת, כלומר שחתך רוב הקנה בתוך הטבעת ובמיעוטה הגרים ויצא ממנה לצד הראש וגמר השחיטה למעלה ממנה, כשרה, דברובא אתכשרה לה שחיטה, ואידך כי קא שחיט מחתך בשר בעלמא הוא. ופסק הלכה, השוחט למעלה מטבעת הגדולה, משפוי כובע ולמעלה, טריפה. משפוי כובע ולמטה, כשר. והיינו דשייר בחיטי, ששחט באותן שני חיטין של בשר שהן למעלה מטבעת הגדולה ולמטה משפוי כובע, ושייר בהן כל שהוא לצד הראש:  "
+            ],
+            [
+                "<b>השוחט מן הצדדים.</b> צדי הצואר:",
+                "<b>שחיטתו כשרה.</b> ואפילו לכתחילה נמי. ואיידי דבעי למתני סיפא המולק מן הצדדים, תני נמי השוחט בדיעבד:",
+                "<b>המולק מן הצדדים מליקתו פסולה.</b> דבמליקה כתיב (ויקרא ה׳:ח׳) ממול ערפו, דהיינו מאחוריו:",
+                "<b>השוחט מן העורף שחיטתו פסולה.</b> והני מילי שלא החזיר הסימנים אחורי העורף אלא חתך המפרקת עד שהגיע לסימנים, דקודם שהגיע לסימנים נטרפה בשבירת המפרקת. ואע״ג דבמליקה כשרה, התם הוא דכולה מתחלה ועד סוף הוי מן המליקה והוי כשאר שוחט שנוקב את הושט מעט מעט עד שגומר שחיטתו. אבל שחט מן העורף, כיון דשחיטה לאו הכי גמירי, לא הוי שבירת המפרקת מן השחיטה, ואיטרפה לה. והשוחט מן הצדדים דקתני רישא, אפילו בדלא אהדר הסימנים. דהא מישחטי סימנים שפיר קודם חתיכת המפרקת:",
+                "<b>המולק מן העורף.</b> לאו עורף ממש דהיינו מה שיש משפוי הקדקוד מאחוריו כל דבהדי פרצוף, דהא כתיב ממול ערפו, אלא מול הרואה את העורף דהיינו אחורי הצואר מלק בצפורן וחתך בשר ומפרקת עד שהגיע לסימנים. ",
+                "<b>מליקתו כשרה.</b> דזו היא מצות מליקתו לכתחלה. ואיידי דתנא השוחט מן העורף פסולה ואפילו בדיעבד, תנא נמי המולק בדיעבד:",
+                "<b>השוחט מן הצואר.</b> תחת הגרון קרי צואר. והוא דרך רוב השחיטות:",
+                "<b>שכל העורף.</b> כל מול הרואה את העורף:"
+            ],
+            [
+                "<b>כשר בתורין פסול בבני יונה.</b> דתורים משמע גדולים ולא קטנים. בני יונה קטנים ולא גדולים. דלא לשתמיט קרא ולכתוב מן בני התורים או מן היונה, ומדכתב בכולהו תורים ובני יונה שמע מינה לעכב:",
+                "<b>תחלת הציהוב.</b> כשמתחיל להביא נוצה יפה צהובה סביב לצוארו, פסולים בזה ובזה. בבני יונה פסולין משום גדלן. ובתורים משום קטנן. דיצאו מכלל קטנים, ולכלל גדולים לא באו. ומיהו בני יונה הקטנים ביותר, ששומטין כנף מהם ואין דם יוצא ממנו, פסולים מרוב קטנן:"
+            ],
+            [
+                "<b>כשר בפרה פסול בעגלה.</b> פרה אדומה ועגלה ערופה שתיהן נעשין בחוץ. אלא שפרה אדומה בשחיטה כשרה, בעריפה פסולה. עגלה ערופה, בעריפה כשרה בשחיטה פסולה. נמצא הכשר בפרה פסול בעגלה, והכשר בעגלה פסול בפרה:",
+                "<b>כשר בכהנים פסול בלוים.</b> כהנים, במומין פסולים, בשנים כשרים. לוים, במומין כשרים בשנים פסולים, דכתיב (במדבר ח׳:כ״ה) ומבן חמשים שנה ישוב מצבא העבודה. ובשילה ובבית עולמים שלא היה שם משא בכתף, אין השנים פוסלים בלוים אלא הקול בלבד, והקול אינו פוסל בכהנים לעולם. נמצא, בין במדבר בין בשילה ובבית עולמים, הכשר בכהנים פסול בלוים, הכשר בלוים פסול בכהנים:",
+                "<b>טהור בכלי חרס</b> כלי חרס טמא שאם הגיעה טומאה לאוירו ולא נגעה בו, נטמא הכלי חרס, דכתיב ביה (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו. ובגבו טהור, שאפילו נגעה טומאה בגבו לא נטמא בכך. אויר כל הכלים טהור, כל זמן שלא נגעה בהן הטומאה אף על פי שנתלית באוירן. וגבן טמא, שאם נגעה טומאה בגבן נטמאו. נמצא, הטהור בכלי חרס, טמא בכל הכלים. וטהור בכל הכלים, טמא בכלי חרס:",
+                "<b>טהור בכלי עץ טמא בכלי מתכות.</b> גולמי כלי עץ, דהיינו כלים שלא נגמרה כל מלאכתן. אבל נגמרה חקיקתן וראויין הן לתשמישן, טמאים. ופשוטי כלי עץ טהורים אפילו נגמרה כל מלאכתן, דאתקש כלי עץ לשק, דכתיב (שם) מכל כלי עץ או בגד או עור או שק, מה שק מיטלטל מלא וריקן, אף כל מיטלטל מלא וריקן. גולמי כלי מתכות טהורים, הואיל ולכבוד עשויין לא חשיבי כלי למלתייהו עד שתגמר כל מלאכתן. פשוטיהן טמאים, דלא אתקיש לשק ככלי עץ. נמצא, הטהור בכלי עץ טמא בכלי מתכות, הטהור בכלי מתכות טמא בכלי עץ:",
+                "<b>החייב בשקדים המרים.</b> שקדים המרים, קטנים חייבין במעשר, שדרכן לאכלן בקטנן קודם שיהיו מרים, גדולים פטורים, שאינן ראויין לאכילה. מתוקים, גדולים חייבין, שנגמר פריין, קטנים פטורין, שאין דרך אכילתן כן. נמצא, החייב בשקדים המרים פטור במתוקים, והחייב במתוקים פטור במרים:"
+            ],
+            [
+                "<b>התמד עד שלא החמיץ.</b> עד השתא איירי בתרתי מילי ודבר הנוהג בזה אינו נוהג בזה, והשתא איירי בחדא מלתא ובזמן שדבר זה נוהג בה אין דבר זה נוהג בה:",
+                "<b>תמד.</b> מים שנותנים על החרצנים והזגים וכשמחמיץ ותוסס נעשה יין, או על השמרים וקולטים אותן המים טעם היין. ובזמן שנתן שלשה חלקים מים והוציא ארבעה, לכולי עלמא יין מעליא הוא. והכא מיירי כגון שלא הוציא אלא כמו שנתן, או פחות או מעט יותר:",
+                "<b>עד שלא החמיץ.</b> מים בעלמא הוא ואינו נקח בכסף מעשר. דיין הוזכר בקיחת כסף מעשר (דברימ י״ד) ונתת הכסף בכל אשר תאוה נפשך וגו׳, מה הפרט מפורש פרי מפרי וגדולי קרקע אף כל פרי מפרי וגדולי קרקע:",
+                "<b>ופוסל את המקוה.</b> דשלשה לוגין מים שאובין פוסלין את המקוה אם נפל לתוכו קודם המשכת ארבעים סאה, ויין אינו פוסל את המקוה אלא בשינוי מראה:",
+                "<b>משהחמיץ.</b> חשוב יין. ונוהג בו קיחת מעשר, ואין נוהג בו פסול מקוה:",
+                "<b>האחין השותפין.</b> האחין שהן שותפין בירושתן:",
+                "<b>כשחייבים בקלבון פטורין ממעשר בהמה.</b> האחין שחלקו ולבסוף נשתתפו, חייבים בקלבון, וכשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע, שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להן לשקול לחצאין. ופטורים ממעשר בהמה מכל הנולדים להם כל ימי שותפות, שהשותפות פטור ממעשר בהמה, כדאיתא בבכורות בפרק בתרא [דף נ״ז], יהיה לך, ולא של שותפות. והתם מוקים ליה להאי קרא במעשר, ואע״ג דבבכור כתיב:",
+                "<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם חייבין במעשר בהמה, לעשר כל הנולדים להם כל ימי שותפותם. דאמר התם, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, מכל מקום:",
+                "<b>ופטורין מן הקלבון.</b> לגמרי. ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד. והאב השוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון, דתנן בשקלים [פ״א] השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור, ובניו נמי אין מצות שקליהם עליו והוו להו כשכנו ובן עירו:",
+                "<b>כל מקום שיש מכר.</b> שאדם יכול למכור את בתו. דהיינו כשהיא קטנה:",
+                "<b>אין קנס.</b> אם נאנסה או נתפתתה אין לאביה חמשים כסף. דנערה כתיב, (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסך:",
+                "<b>וכל מקום שיש קנס.</b> דהיינו כשהיא נערה:",
+                "<b>אין מכר.</b> שאין אדם מוכר את בתו לאחר שהביאה סימני נערות. ומתניתין ר׳ מאיר היא, דאמר קטנה מבת יום אחד עד שתביא שתי שערות יש לה מכר ואין לה קנס. משתביא שתי שערות עד שתבגר יש לה קנס ואין לה מכר. אבל חכמים אומרים, קטנה מבת שלש שנים ויום אחד עד שתביא שתי שערות. יש לה מכר ויש לה קנס. והלכה כחכמים. ונמצא שהבת מיום שנולדה עד שתראה לביאה יש לה מכר ואין לה קנס. ומשתראה לביאה עד שתביא סימנין, יש לה מכר ויש לה קנס. ומשתביא סימנין עד שתבגר, יש לה קנס ואין לה מכר. ואין בין נערות לבגרות אלא ששה חדשים:",
+                "<b>כל מקום שיש מיאון.</b> יתומה שהשיאוה אמה ואחיה ואפילו לדעתה, יכולה למאן ויוצאה בלא גט, עד שתביא סימנין. וכל ימי קטנותה אינה ראויה לחליצה אם יבמה היא, דאיש כתיב בפרשה (שם כ״ה) ואם לא יחפוץ האיש, ומקשינן אשה לאיש. ומשנראית לחליצה אינה יכולה למאן:",
+                "<b>כל מקום שיש תקיעה.</b> בערבי שבתות וימים טובים תוקעים שלש תקיעות להבטיל את העם ממלאכה ובין השמשות תוקע ומריע ותוקע ושובת:",
+                "<b>אין הבדלה.</b> לא על הכוס ולא בתפלה. שאין הבדלה אלא במוצאי שבתות וימים טובים:",
+                "<b>יום טוב שחל להיות בערב שבת תוקעים.</b> אע״פ שגם היום יום טוב היה ואין בו מלאכה, תוקעין להבטיל ממלאכת אוכל נפש:",
+                "<b> ולא מבדילין.</b> מפני שהנכנס חמור מן היוצא:",
+                "<b>חל להיות במוצאי שבת מבדילין.</b> לפי שהיוצא חמור מן הנכנס. ותקיעה אין כאן:",
+                "<b>כיצד מבדילין.</b> בין שבת ליום טוב כשחל יום טוב להיות במוצאי שבת:",
+                "<b>רבי דוסא אומר בין קודש חמור.</b> ואין הלכה כר׳ דוסא דלא מזלזלינן ביום טוב לקרותו קודש הקל:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחט אחד בעוף.</b> משום דלכתחלה מיבעי לשחוט שני סימנין אפילו בעוף, תנא השוחט, דמשמע דאחד בעוף דיעבד אין לכתחלה לא. אבל שנים בבהמה לכתחלה הוי, דעד כמה לשחוט וליזול. אי נמי, משום דבעי למתני רובו של אחד כמוהו דדוקא דיעבד, דלכתחלה צריך שיתכוין לשחוט כל הסימן כולו. ואחד בעוף נפקא לן דכשר, מקרא דכתיב (ויקרא י״א) זאת תורת הבהמה והעוף וכל נפש החיה הרומשת במים, הטילו הכתוב לעוף בין בהמה לדגים, לחייבו בשני סימנין אי אפשר שכבר הוקש לדגים, לפטרו בלא כלום אי אפשר שכבר הוקש לבהמה, הא כיצד, הכשרו בסימן אחד. ושחיטה מן הצואר ובשני סימנים. וחמשה דברים הפוסלים את השחיטה, שהייה דרסה חלדה הגרמה ועיקור, כולהו גמרא גמירי לה. דתניא, וזבחת כאשר צויתיך, מלמד שנצטוה משה בעל פה על הלכות שחיטה, על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:",
+                "<b>עד שישחוט את הוורידים.</b> כמין חוטין שעל שני צדי הקנה. ואעוף בלבד קאי רבי יהודה, כדי להוציא את דמו, הואיל וצולהו כולו כאחד. ושחיטה דקאמר רבי יהודה. לאו דוקא, אלא שינקב הוורידין בשעת שחיטה קודם שיקרוש הדם דתו לא נפיק על ידי מליחה. ואין הלכה כרבי יהודה:",
+                "<b>רוב אחד בעוף כו׳</b> ואע״ג דתנן ברישא רובו של אחד כמוהו, הדר תנא הכא רוב אחד בעוף וכו׳, חד בחולין וחד בקדשים. דאי אשמעינן בחולין הוה אמינא חולין הוא דסגי ליה ברובא משום דלאו לדם הוא צריך, אבל קדשים דלדם הוא צריך לא תסגי ליה ברובא, קמשמע לן:"
+            ],
+            [
+                "<b>שנים אוחזין בסכין ושוחטין.</b> בהמה אחת:",
+                "<b>אפילו אחד למעלה ואחד למטה.</b> שזה אוחז בקצה אחד של סכין וחבירו בצדו השני:"
+            ],
+            [
+                "<b>התיז את הראש.</b> כאדם המתיז קנה או דלעת, שדוחק הסכין בכח ופוסק. וזו היא דרסה:",
+                "<b>היה שוחט.</b> במשיכה, והתיז הראש בהבאה בלבד או בהולכה בלבד. ולשחיטת הסימנים שיעור הכשר, קרי התיז את הראש:",
+                "<b>אם יש בסכין מלא צואר.</b> חוץ לצואר הבהמה והעוף ששוחט:",
+                "<b>כשרה.</b> שיש בסכין כדי לשחוט במשיכה בלא דרסה. אבל אם אין אורך הסכין אלא כעובי הצואר או חוץ לצואר משהו, דרסה היא, שאין הסימנים נחתכין במשיכה זו לבדה בלא דרסה:",
+                "<b>אם יש בסכין מלוא צואר אחד.</b> חוץ לשני הצוארים, דהיינו שיעור שלשה צוארים:",
+                "<b>איזמל.</b> תער דק קטן מאד. ולא גזרינן איזמל שאין לו קרנים אטו איזמל שיש לו קרנים. ואיזמל שיש לו קרנים הוא שרגילים לעשות כמין קרנים לאיזמל לנוי על גביו ונוטים לצד ראשו. ומתוך שהוא קטן מאד הוא נשמט מן הצואר, וכשהוא מוליך ומביא יש לחוש שמא יחלידו הסימנים אותן הקרנים:",
+                "<b>נפלה סכין ושחטה.</b> טעמא דנפלה, הא הפילה הוא, כשרה. ואע״ג דלא איכוין לשחוט, דלא בעינן כוונה בשחיטה, מדאיצטריך קרא למימר גבי קדשים לרצונכם תזבחו, לדעתכם זבוחו כלומר מדעת וכוונה, שמע מינה דבחולין לא בעינן כוונה:",
+                "<b>נפלה סכין והגביהה.</b> ושהה בהגבהה זו:",
+                "<b>כליו.</b> בגדיו:",
+                "<b>או שהשחיז את הסכין.</b> קודם שחיטה:",
+                "<b>ועף.</b> נעשה עיף ויגע מחמת השחזה, וכשהתחיל לשחוט לא היה בו כח ופסק שחיטתו, ובא חבירו ושחט:",
+                "<b>כדי שחיטה אחרת.</b> כדי שישחוט רוב שנים בבהמה אחרת כמותה כשהיא רבוצה גסה לגסה, ודקה לדקה, ועוף לעוף. והרמב״ם פסק כדברי האומר כדי שחיטת בהמה דקה לעוף, ובעי נמי כדי שיגביהנה וירביצנה. ולא נהגו כן:",
+                "<b>כדי בקור.</b> כשיעור שהטבח בודק ומבקר את סכינו. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>ופסק את הגרגרת.</b> היינו עיקור. ובבהמה קאי:",
+                "<b>תחת השני.</b> תחת הסימן השני. שהיה תוחב הסכין בין הסימן לצואר:",
+                "<b>החליד.</b> כסה. ולשון חלדה, כחולדה הדרה בעקרי הבתים דמכסיא:",
+                "<b>ופסקו.</b> מלמטה למעלה:",
+                "<b>נבלה.</b> ומטמאה במשא:",
+                "<b>טריפה.</b> ואינה מטמאה:",
+                "<b>ודבר אחר גרם לה להפסל.</b> כגון אחד מן הטריפות השנויות בפרק ואלו טריפות:"
+            ],
+            [
+                "<b>בידים מסואבות.</b> כלומר בלא נטילת ידים. דגזרו על הידים להיות שניות לטומאה. ובחולין שנעשו על טהרת הקודש מיירי, דשני עושה שלישי בהן. דאילו בחולין גרידא, אפילו היו מוכשרין בדם אין שני עושה שלישי בחולין:",
+                "<b>לפי שלא הוכשרו בדם.</b> שאין אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם מים יין שמן חלב ודבש דם טל:",
+                "<b>הוכשרו בשחיטה.</b> מגו דשריא שחיטה להך בשר מידי אבר מן החי, משויא ליה נמי אוכלא לגבי טומאה. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>השוחט את המסוכנת.</b> כל שמעמידים אותה ואינה עומדת מחמת חוליה, הויא מסוכנת. ואפילו יש לה כח בשיניה לאכול קורות ובקעיות של עץ:",
+                "<b>עד שתפרכס.</b> דאי לא פרכסה חיישינן שמא ניטלה נשמתה קודם גמר שחיטה:",
+                "<b>אם זינקה.</b> כדרך שהבהמות נופחות בגרונם והדם מקלח ומזנק בכח:",
+                "<b>השוחט בלילה.</b> בהמה מסוכנת שצריכה פרכוס, ולא ידע אם פרכסה, ולמחר השכים ומצא כותלי בית שחיטת הצואר מלאים דם, כשרה, מפני שזינקה. וכשיטת ר׳ אליעזר דמכשיר לה בזינוק, אמרה רבי שמעון. ואין הלכה כר׳ אליעזר:",
+                "<b>אחד בהמה דקה ואחד בהמה גסה.</b> צריכה פרכוס אם היא מסוכנת:",
+                "<b>שפשטה ידה.</b> בגמר שחיטה:",
+                "<b>ולא החזירה פסולה.</b> אם היתה מסוכנת. לפי שאין זה פרכוס אלא כן דרכה בשעת צאת נפשה. אבל גסה לאו אורחה בהכי, ובין שפשטה ולא כפפה בין שכפפה ולא פשטה כשרה:"
+            ],
+            [
+                "<b>ורבי אליעזר פוסל.</b> אם בהמת נכרי היא. אע״ג דישראל קשחיט לה מהניא בה מחשבת נכרי, דסתם מחשבתו לעבודה זרה:",
+                "<b>חצר כבד.</b> יותרת הכבד:",
+                "<b>אמר רבי יוסי קל וחומר.</b> דלא מהניא מחשבת בעלים, הואיל וישראל שחיט לה:",
+                "<b>ומה במקום שמחשבה פוסלת.</b> דהיינו במוקדשים כדכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב, קרי ביה לא יחשוב, כלומר שלא יחשוב לאכלה חוץ לזמנו כי פגול יהיה:",
+                "<b>אין הכל הולך אלא אחר העובד.</b> דכתיב המקריב לא יחשב. אבל בעלים לא פסלי במחשבתן כי מקריב לה כהן. מקום שאין המחשבה פוסלת. בגמרא מפרש למתניתין דהכי קאמר, ומה במקום שהמחשבה פוסלת במוקדשים בארבע עבודות, אין הכל הולך אלא אחר העובד.",
+                "<b>מקום שאין מחשבה פוסלת בחולין</b> אלא בשתי עבודות, אינו דין שלא יהא הכל הולך אלא אחר השוחט. והכי פירושה, במקום שהמחשבה פוסלת במוקדשים בארבע עבודות שחיטה וקבלת הדם זריקה והולכה, באיזו מאלו שחשב על מנת לאכול מן הזבח חוץ לזמנו, פגול הוא, ואע״פ שיש בה חומרא זו אין מחשבה הולכת אלא אחר העובד. חולין לענין עבודה זרה שאין מחשבה פוסלת בהן בארבע עבודות אלא בשתיים, בשחיטה ובזריקה, דהני הוא דכתיבן, זובח לאלהים יחרם (שמות כ״ב:י״ט), בל אסיך נסכיהם מדם (תהילים ט״ז:ד׳), אבל קבלה והולכה לא כתיב בהו. והקטרה אע״ג דשייכא בעבודה זרה, מיהו לאו עבודה היא לאפסודי בהמה משום הקטר חלבה לעבודה זרה היכא דלא נשחטה ולא נזרק דמה לעבודה זרה, דהא אפילו בפנים לא מיפסיל קרבן אם חשב על אכילת בשר בשעת הקטר חלבים, וכיון שמצינו קולא במחשבת חוץ, דין הוא שנקל בזה שלא יהא הדבר תלוי אלא בשוחט. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>השוחט לשם הרים וכו׳ שחיטתו פסולה.</b> ותקרובת עבודה זרה לא הויא ליאסר בהנאה, משום דכל הני אינן נעשים עבודה זרה, דכתיב (דברים י״ב:ב׳) אלהיהם על ההרים, ולא ההרים אלהיהם. ומיהו פסולה מלאכול, משום דדמיא לשחיטה לשם ע״ז ומחלפא בה. ודוקא שאמר לשם הרים לשם גבעות, אבל אם אמר למלאך הממונה על ההרים ועל הגבעות, הרי זו זבחי מתים ואסורה בהנאה:",
+                "<b>לשם דבר כשר.</b> שחיטה סתם:"
+            ],
+            [
+                "<b>אין שוחטין לתוך ימים.</b> שלא יאמרו לשרו של ים הוא שוחט:",
+                "<b>ולא לתוך הכלים.</b> שלא יאמרו לזרוק דמה לעבודה זרה קא עביד:",
+                "<b>עוגה.</b> גומא. לשון עוגיאות לגפנים במועד קטן [פ״א מ״א]:",
+                "<b>עוגה של מים.</b> דוקא עכורים, אבל צלולין לא. שמא יאמרו לפרצוף פניו הנראה במים הוא שוחט:",
+                "<b>ובספינה.</b> יכול לשחוט על גבי כלים והדם שותת ויורד לתוך הים. שהרואה אומר כדי שלא ללכלך הספינה הוא עושה:",
+                "<b>אין שוחטין לגומא כל עיקר.</b> ואפילו בבית. וטעמא דגומא, מפני שהוא חק המינים:",
+                "<b>אבל עושה גומא.</b> בגמרא מפרש דהכי קאמר, אין שוחטים לגומא כל עיקר. והרוצה לנקר חצרו כיצד הוא עושה, עושה מקום חוץ לגומא ושוחט והדם שותת ויורד לגומא:",
+                "<b>יחקה את המינים.</b> יחזיק ידיהן בחקותיהם. יחקה לשון חק:"
+            ],
+            [
+                "<b>השוחט.</b> חולין בחוץ:",
+                "<b>לשם עולה.</b> כיון דעולה באה בנדר ונדבה הרואה אומר עכשיו הוא מקדיש ושוחטה לעולה וקדשים בחוץ מותרים. הלכך גזור רבנן עלה ופסולה. וכן שלמים [וכו׳]:",
+                "<b>אשם תלוי.</b> בא על ספק חיוב כרת. כגון שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ואין ידוע איזו מהן אכל. אשתו ואחותו עמו במטה ובא על אחת מהן ואין ידוע על איזו מהן בא, מביא אשם תלוי להגן מן היסורים עד שיוודע לו אם חטא ודאי מביא חטאתו. ומתניתין ר׳ אליעזר היא דאמר [כריתות כ״ה ע״א] מתנדב אדם אשם תלוי בכל יום, שבכל יום עומד בספק חטא ולבו נוקפו שמא חטאתי. ונמצא שדבר הנידר ונידב הוא:",
+                "<b>לשם פסח.</b> ופסח נמי מקרי דבר הנידר ונידב, הואיל והוא עשוי להפרישו כל ימות השנה ולהניחו עד זמנו, אמרי קא שחיט שלמים בחוץ ואכיל להו:",
+                "<b>ורבי שמעון מכשיר.</b> דלא חייש למראית העין:",
+                "<b>אשם ודאי.</b> כגון אשם גזילות, מי שנשבע לשקר על כפירות ממון. ואשם מעילות, ואשם שפחה חרופה. ועל שם שאשם תלוי בא על ספק קרי להני אשם ודאי:",
+                "<b>לשם בכור לשם מעשר.</b> מידע ידעי אינשי דשקר הוא, דבכור ומעשר קלא אית להו ומידע ידעי מקמי הכי, דאילו ההוא שעתא לאו בני אפרושי נינהו דנימא השתא קמקדיש להו:",
+                "<b>זה הכלל.</b> לאתויי אם אמר הריני שוחט לשם עולת נזיר, שהיא פסולה. דמהו דתימא ליכא למיחש לחורבא, דמידע ידעי דהא לא נדר, קמ״ל דמימר אמרי דלמא נדר בצנעא זה שלשים יום שהוא סתם נזירות ובשלשים יום לא מנכרא מלתא לשכניו:",
+                "<b>ושאינו נידר ונידב.</b> לאתויי עולת יולדת, שאם אמר לשם עולת יולדת בפירוש, כשרה. ואפילו לשם אשה שאינה חייבת קרבן לידה. ומהו דתימא הואיל ואין אותה אשה חייבת קרבן לידה לא היתה זו אלא נדבה, קמ״ל דאימר שמא הפילה, דמפלת אין לה קול ונמצא קרבן זה חובה ולא נדבה ולפיכך שחיטתו כשרה:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו טרפות.</b> ניקב הושט. שני עורות יש לו לושט, החיצון אדום והפנימי לבן. אם ניקב זה בלא זה כשרה, נקבו שניהן אפילו זה שלא כנגד זה, טרפה. וכל נקב במשהו:",
+                "<b>ופסוקת הגרגרת.</b> לרחבה ברובה. ואינה טריפה עד שיפסק רוב החלל. ועובי התנוך אינו משלים לרוב. ודוקא כשנפסקה לרחבה הוא דפסולה ברובה, אבל לארכה של קנה, אפילו לא נשתייר בה אלא חוליא אחת למעלה לצד הראש וחוליא אחת למטה סמוך לכנפי ריאה, כשרה, לפי שכל זמן שהבהמה מושכת צוארה יותר הסדק מתמעט ואינו נראה:",
+                "<b>ניקב קרום של מוח.</b> שני קרומים יש למוח, העליון דבוק לעצם הגולגולת, והשני הסמוך למוח. אם ניקב העליון והשני הסמוך למוח קיים, כשירה. ניקב השני הסמוך למוח אע״פ שהעליון קיים, טרפה, ואע״פ שלא ניקב העצם:",
+                "<b>ניקב הלב לבית חללו.</b> שני חללים יש ללב, הגדול לצד ימין הבהמה, וחלל קטן לצד שמאל. אם ניקב הלב במשהו והגיע הנקב לאחד משני אלו החללים, טרפה. וכן אם ניקב בסחוס שבלב העשוי כעין ביב והוא קרוי קנה הלב, טרפה:",
+                "<b>נשברה השדרה.</b> חוליות השדרה:",
+                "<b>ונפסק החוט.</b> כמין חוט לבן יוצא מן המוח ועובר על פני אורך השדרה כולה, וקרום דק מקיף את החוט. ואם נפסק רוב הקיפו של קרום זה ברחבו, היינו נפסק החוט וטריפה, ואפילו לא נשברה השדרה, אלא אורחא דמלתא נקט, דרוב פסיקת החוט על ידי שבירת השדרה הוא:",
+                "<b>ניטל הכבד ולא נשתייר הימנו כלום טריפה.</b> עד שישתייר כזית במקום מרה וכזית במקום שהיא חיה משם, דהיינו מקום תלייתה כשהיא מעורה ודבוקה תחת הכליות. ואם נשתייר בה פחות משני זיתים בשני מקומות הללו, או אפילו יותר משני זיתים ושלא בשני מקומות הללו, טריפה:",
+                "<b>הריאה שניקבה.</b> שני קרומים דקים יש לריאה, ניקב זה בלא זה, כשרה. ניקבו שניהן והרוח יוצא כשנופחים אותה, טריפה. ומטעם ריאה שניקבה נאסרו כל הסירכות שבריאה כשהם במקום דעבידי לאינתוקי, לפי שאין סירכא בלא נקב, שהריאה שואבת כל מיני משקה והמשקה נעשה עב בתוכה ויוצא מעט מעט דרך הנקב ונקפה ונעשה קרום. וכשהסירכות במקום דלא עבידי לאינתוקי, כגון אונא באונא כסדרן, זו מגינה על זו וחוזרת לבריאותה ואין הנקב מתגלה, אבל כשהם במקום דעבידי לאינתוקי, הקרום מתפרק והנקב מתגלה:",
+                "<b>או שחסרה.</b> כגון שחסרה אחת מחמש אונות שיש לריאה. ואם נחסרה אחת משלש האונות של צד ימין, יש אומרים שהענוניתא משלמת וכשרה. ואם חסרה הענוניתא עצמה, יש מכשירין, דאין זה חסרון, שהרבה בהמות אין להם ענוניתא. כך מוכח בגמרא:",
+                "<b>עד שתנקב לבית הסמפונות.</b> קנוקנות קטנות המתפשטות בתוך הריאה כולן שופכין לסימפון הגדול. ולבית הסמפונות דתנן, כלומר לסמפון הגדול שכל הסמפונות שופכים לו. ואין הלכה כרבי שמעון:",
+                "<b>ניקבה הקיבה.</b> נקב מפולש לתוך חללה בכל שהוא:",
+                "<b>ניקבה המרה.</b> הכיס שלה. למקום שאין הכבד סותמתה:",
+                "<b>ניקבו הדקין.</b> בני מעים. למקום שאין דקים אחרים סמוך לנקב להגין עליו. אבל הדרא דכנתא דאנקיב לחבריה, חבריה מגין עליה:",
+                "<b>כרס הפנימי.</b> כל הכרס כולו קרוי כרס פנימי ונקובתו במשהו. כרס החיצונה, בשר החופה את רוב הכרס והוא קרום עב עובר על כל החלל מן החזה ועד הירכים. והכרס מיעוטו נחבא תחת צלעות החזה. ורובו תחת אותו קרום. ונקרע ברובו דקאמר, היינו שרואים כמה יש מן הקרום כנגד אותו רוב הכרס ואם נקרע שם רוב מה שיש מן הקרום כנגד הכרס, טריפה. ואם ממקום שהכרס כלה ולמטה נקרע אותו קרום, כשרה:",
+                "<b>הגדולה טפח.</b> בשור גדול אם נקרע טפח, טריפה, אע״ג דלא הוי רובה. ובעגל קטן מטרפא ברובה, אע״ג דלא הוי טפח. והלכה כרבי. יהודה:",
+                "<b>המסס ובית הכוסות.</b> סוף הכרס עשוי ככובע וקרוי בית הכוסות, והמסס מחובר בו, וסביב לחבורן כשבאים להבדילן יש דופן לזה ודופן לזה, ובאמצע הן שופכין זה לתוך זה, והמא. כל נכנס מבית הכוסות להמסס ומן המסס לקיבה ומהקיבה לדקין:",
+                "<b>שניקבו לחוץ.</b> שהנקב נראה מבחוץ. כגון שניקבו או זה או זה שלא במקום חבורן. לאפוקי אם נקבו במקום חבורן דכשר, לפי שדופן המסס מגין על נקבי בית הכוסות, ודופן בית הכוסות מגין על נקבי המסס:",
+                "<b>נפלה מן הגג.</b> ושחטה מיד, טריפה, אם לא הלכה ברגליה אחר נפילתה. דחיישינן שמא נתרסקו אבריה. ואם הלכה מלא קומתה, כשרה ואינה צריכה בדיקה. ואם עמדה ולא הלכה ושחטה, צריכה בדיקה. וכן אם שהתה מעת לעת אחר שנפלה ושחטה, אע״פ שלא הלכה ולא עמדה, כשרה וצריכה בדיקה. ובדיקה זו בחלל הגוף בפנים לראות אם נתרסקו אבריה. ובית הרחם וכן הסימנים אין בהם משום ריסוק אברים:",
+                "<b>נשתברו רוב צלעותיה.</b> עשרים ושתים צלעות גדולות שיש בהן מוח יש לבהמה, אחד עשר מכאן ואחד עשר מכאן. נשתברו שש מכאן ושש מכאן, או אחד עשר מכאן ואחד מכאן, זהו נשתברו רוב צלעותיה. והוא שנשברו מחציין כלפי השדרה, לפי ששם חיותה, ולא מחציין לצד החזה:",
+                "<b>ודרוסת הזאב.</b> שמכה בצפרניו בבהמה ומטיל בה ארס ושורפה. ואין דריסה אלא ביד, אבל לא ברגל. ואין דרוסה אלא מדעת. ודרוסה שאמרו, צריכה בדיקה כנגד בני מעיים, וכגון ספק דרסה או שראה שדרסה ואין מקום הדריסה ניכר מבחוץ, צריכה בדיקה גבה וכריסה וצדיה וכל שכנגד בני מעיים. ואם האדים שם בשר, טריפה. ואם ודאי דרוסה היא, בודק כנגד מקום הדריסה ורואה אם האדים הבשר, טריפה, ואם לאו כשרה:",
+                "<b>דרוסת הזאב בדקה.</b> אבל בגסה לא אלים זיהריה למקלייה:",
+                "<b>ודרוסת ארי בגסה.</b> וכל שכן בדקה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולאו לאפלוגי עליה. והלכה כמותו:",
+                "<b>הנץ.</b> אשפרוי״ר בלע״ז:",
+                "<b>בעוף הדק.</b> יונים וצפורים:",
+                "<b>דרוסת הגס.</b> אשטו״ר:",
+                "<b>בעוף הגס.</b> אווזים ותרנגולים:",
+                "<b>זה הכלל.</b> לאתויי שבעה מיני טרפות שלא הוזכרו במשנה ואלו הן. [א׳], קולית הירך שקפץ ממקומו מן החור שבעצם האליה שהוא תחוב בו, והוא דאיעכול ניביה. [ב׳], לקתה אפילו בכוליא אחת, וכל שכן בשתיהן. והוא דמטיא לקותא למקום חריץ של כוליא. [ג׳], טחול שניקב נקב מפולש במקום עבה שבו. ואם נשתייר בו כעובי דינר זהב, כשר. [ד׳], סימנים שנדלדלו ברובן, כלומר שנתלשו בכמה מקומות ומחוברים כאן מעט וכאן מעט. [ה׳], נעקרה צלע מעיקרה. דדוקא נשתברו תנן במתניתין דבעינן רובא, אבל נעקרה צלע אחת מעיקרה עד חצי חוליותה, טריפה. [ו׳], גולגולת שהוכתה מכות רבות על גולגולתה ולא נפחתה ולא ניקב הקרום, אם רובה נחבסה דהיינו נתרוצצה, טריפה. [ז׳], ובשר החופה את רוב הכרס ברובו, נמי איכא למאן דאמר דתנא מייתי ליה בזה הכלל. ולא הוזכר בפירוש במשנה, לפי שאינם מפרשין הכרס החיצונה ששנוי במשנה שהוא בשר החופה את רוב הכרס כדפרישנא לעיל. וכן מייתי תנא בזה הכלל בהמה שנחתכו רגליה האחרונים מן הארכובה ולמעלה, טריפה. וחסרון בשדרה, שאם חסרה חוליא אחת, טריפה. וגלודה, שנפל עורה והופשטה כולה, או מחמת שחין או מחמת מלאכה, טריפה. וחרותה, שצמקה ריאה שלה ונעשית כחריות של דקל מחמת פחד שהבעיתה אדם, דדוקא בידי שמים תנן לקמן שהיא כשירה משום דהדרא בריאה, אבל לא בידי אדם. וכל הני טרפות רבינהו תנא בזה הכלל:",
+                "<b>כל שאין כמוה חיה.</b> שלקתה מכה. שאין בהמה לקויה דוגמתה יכולה לחיות:"
+            ],
+            [
+                "<b>ניקבה הגרגרת.</b> בלא חסרון איסר כדמפרש. ואם ניקבה נקבים הרבה מפולשים ואין בהן חסרון, רואין אם כשיצטרפו יש בכולן שיעור רוב גרגרת, טריפה, ואם יש באותן נקבים חסרון או שחסרו ממנו רצועות ארוכות, רואין אם כשיצטרף כל מה שחסר יעלה יותר משיעור איסר, טרפה, ואם כאיסר או פחות, כשרה. וכן הלכה:",
+                "<b>או שנסדקה.</b> והוא שישתייר בה בקנה למעלה ולמטה כל שהוא:",
+                "<b>נפחתה הגלגולת.</b> העצם נפחת ורואים אנו שלא ניקב קרום של מוח:",
+                "<b>ניטלה הכבד ונשתייר הימנה כזית.</b> והוא שיהיה כזית במקום מרה וכזית במקום שהיא מעורה:",
+                "<b>זה לתוך זה.</b> שסמוכין הן ודופנן של שניהם אדוקים זה לזה ובאמצעיתן הן שופכין זה לזה. ואם חזרו וניקבו במקום אדיקת דפנותיהם ואין הנקב נראה לחוץ אלא זה לתוך זה, כשרה, דהא להדדי נמי שפכי:",
+                "<b>ניטל הטחול.</b> לא שנו אלא ניטל, אבל ניקב במקום עביו ולא נשתייר בו כעובי דינר זהב טריפה, כדמפרישנן לעיל:",
+                "<b>ניטלו הכליות.</b> בין שניטלו שתיהן בין שניטלה אחת מהן, כשרה. ולא שנו אלא ניטלו, אבל הכוליא שהקטינה מחמת חולי, בדקה עד כפול, בגסה עד כענבה בינונית, טריפה. ואם מלאה מים סרוחים, טריפה. מים זכים, כשרה:",
+                "<b>ניטל לחי התחתון.</b> מעל הבשר והסימנים מחוברין בבשר. ולא שנו אלא שיכולה לחיות על ידי הלעטה ששופכים המאכל לתוך פיה. אבל אינה יכולה לחיות על ידי הלעטה, טריפה:",
+                "<b>ניטלה האם.</b> היא הרחם, מטרי״ץ בלע״ז, שהעובר מונח בה:",
+                "<b>וחרותה בידי שמים.</b> שצמקה הריאה שלה ויבשה כחריות של דקל מקול רעם וברק [צ״ל וראיית ברק], כשרה. ובידי אדם, כגון שהבעיתה אדם או שאר כל הבריות כגון שאגת אריה וקול שחל, טריפה. והיכי ידעינן אם בידי שמים וכשרה אם בידי אדם וטריפה. בקיץ מביא כלי חרס לבנים וממלאן מים קרים ומניח הריאה בתוכם מעת לעת, אי הדרא בריא, בידי שמים היא וכשרה, ואי לא הדרא בריא, בידי אדם היא וטריפה. ובחורף מביא כלי חרס שחור, שאינו מזיע כמו הלבן ואין המים מצטננים בו. ויש מפרשים שמביא כלי נחושת, וממלאן מים פושרים ומניח הריאה בתוכן מעת לעת, אי הדרא בריא כשרה, ואם לאו, טריפה:",
+                "<b>הגלודה.</b> שהופשט עורה מעליה. אם נשאר בה עור כרוחב סלע על פני השדרה כלה שנמצאו חוליות השדרה כולן מחופים, הרי זו כשרה. ואם נפשט ממנו רוחב סלע על פני כל השדרה, אע״פ שכל שאר עורה קיים, טריפה. וכן פסק הלכה:"
+            ],
+            [
+                "<b>הכתה חולדה על ראשה.</b> שנשכה בשיניה. דאילו ביד, יש דריסה לחולדה בעופות וכל כנגד החלל מטרפא ביה:",
+                "<b>מקום שעושה אותה טריפה.</b> שיש לחוש שמא ניקב קרום של מוח. וכיצד הוא עושה, מכניס ידו לתוך פי העוף ודוחק אצבעו למעלה, אם המוח מבצבץ ויוצא בידוע שניקב הקרום וטריפה:",
+                "<b>ניקב הקורקבן.</b> והוא שיהיה הנקב בבשר הקורקבן ובכיס שבתוכו שהמאכל עובר בו, דהיינו שיהיו נקובים הכיס והבשר זה כנגד זה. אבל קורקבן שניקב וכיס שלו קיים, או אפילו ניקבו שניהם זה שלא כנגד זה, כשרה:",
+                "<b>ונחמרו בני מעיה.</b> כווצו מחמת האור ונהפכו מראיתן. לשון מעי חמרמרו:",
+                "<b>ירוקים פסולים.</b> הכי קאמר, אברים שדרכן להיות אדומים, כגון הלב והכבד והקורקבן שדרכן להיות אדומים באווזין ותרנגולים ותורים ובני יונה וכיוצא בהן, אם נשתנו ונעשו ירוקים מחמת האור, פסולים, ואם נשארו אדומים כמו שהיו, כשרים. והוא הדין הדקים שדרכן להיות ירוקים. אם נשתנו מברייתן ונהפכו אדומים, פסולים. וכן עופות המים שהלב והכבד והקורקבן שלהם ירוקים, אם נפלו לאור והאדימו, פסולים. שכל שנשתנו מראיתן מחמת האור, פסולים. ושיעור שינוי המראה, במשהו כמו שהנקב במשהו:",
+                "<b>דרסה.</b> אדם ברגליו:",
+                "<b>או שטרפה בכותל.</b> שהכה בה בכותל:",
+                "<b>או שרצצתה בהמה.</b> דאיכא למיחש להני תלתא משום ריסוק איברים. ועדיין מפרכסת:",
+                "<b>אם שהתה מעת לעת ושחטה כשרה.</b> ובעיא בדיקה כדכתבינן לעיל גבי בהמה. שכל טריפות שמנו חכמים בבהמה, כנגדן בעוף. יתר עליהן העוף, אלו השנויין במשנה:"
+            ],
+            [
+                "<b>ניקבה הגרגרת או שנסדקה.</b> נקובת הגרגרת וסדיקתה בעוף, כנקובת הגרגרת וסדיקתה בבהמה. וכבר פירשנו לעיל. ואם ניקבה נקב שיש בה חסרון, אם החסרון הוי כשיעור רוב חלל הקנה של אותו העוף, טריפה ואם לאו, כשרה:",
+                "<b>הזפק.</b> הוא סמוך לושט. וכל הנמשך עם הושט כשהעוף מושך צוארו דינו כושט ונקובתו במשהו, ושאר הזפק אם ניקב כשר:",
+                "<b>רבי אומר אפילו ניטל.</b> ואין הלכה כרבי:",
+                "<b>יצאו בני מעיה.</b> לא שנו אלא שבשעה שהכניסן לתוכו לא הפך עליונו לתחתונו או עגולה זו למעלה מכמות שהיתה שהחליף זו למעלה וזו למטה. אבל הפך בהן, טריפה, שכיון שנהפך אחד מהם אינו יכול לחיות:",
+                "<b>נשתברו גפיה.</b> עצמות הכנפים. ודוקא נשתברו, אבל שמוטת גף בעוף, טריפה, חיישינן שמא ניקבה הריאה. לפי שהריאה נחבאת בין הצלעות וקרום הבשר רך ודק בין צלע לצלע וכששומט גפה מתנתקת הריאה עם הגף:",
+                "<b>נשתברו רגליה.</b> מן הארכובה ולמטה, או אפילו למעלה ולא יצא העצם לחוץ. אבל יצא לחוץ, תנן בבהמה המקשה דהוי טריפה, ושם נפרש:",
+                "<b>נמרטו כנפיה.</b> היינו נוצה גדולה שעל כל גופה:",
+                "<b>נוצה.</b> היא הדקה שעל הבשר שאין לה קנים, דחשיב לה כגלודה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>אחוזת הדם.</b> שאחזה דם וחלתה:",
+                "<b>והמעושנת.</b> שנכנס עשן בגופה:",
+                "<b>והמצוננת.</b> חולי מחמת צינה. ורמב״ם פירש אחוזת הדם שגבר עליה הדם, והמעושנת שגברה עליה הליחה השחורה, והמצוננת שגברה עליה הליחה הלבנה. ולא הזכיר הליחה הרביעית שהיא האדומה, לפי שאינה מצויה כל כך בבהמות:",
+                "<b>הרדופני.</b> סם המות דבהמה. וכן צואת התרנגולים, הבהמות האוכלות ממנה מתות:",
+                "<b>מים הרעים.</b> מים מגולים:",
+                "<b>סם המות.</b> דבר שהוא סם המות לאדם ואינו סם המות לבהמה:"
+            ],
+            [
+                "<b>הדורס.</b> האוחז בצפרניו ומגביה מן הקרקע מה שהוא אוכל. ויש שפירשו, שאינו ממתין לבעל חי עד שימות אלא אוכלו מחיים:",
+                "<b>אצבע יתירה.</b> זו אצבע הגבוהה שאחורי האצבעות:",
+                "<b>וקרקבנו נקלף.</b> הכיס שבתוך הקורקבן נקלף מבשר הקורקבן. ולא שיהיה כל עוף טהור צריך לכל הסימנים הללו, אלא סימן אחד בלבד די, ובלבד שנדע בו שאינו דורס ואוכל. והגאונים כתבו שמסורת בידם שאין מכשירים עוף הבא בסימן אחד ואע״פ שידוע לנו בו שאינו דורס ואוכל, אלא אם כן היה אותו סימן שקורקבנו נקלף ביד, אבל אם אינו נקלף ביד אע״פ שיש לו זפק או אצבע יתירה מעולם לא התירוהו:",
+                "<b>החולק את רגליו.</b> כשמעמידו על החוט נותן שתי אצבעותיו מכאן ושתים מכאן:",
+                "<b>טמא.</b> בידוע שהוא דורס:"
+            ],
+            [
+                "<b>ובחגבים.</b> זהו סימן טהרתם:",
+                "<b>כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים.</b> הם שני רגלים ארוכים לבד הארבע. והם סמוך לצוארו ממעל לרגליו לנתר בהם, כשהוא רוצה לקפוץ מתחזק בהם:",
+                "<b>רבי יוסי אומר ושמו חגב.</b> אע״פ שיש בו ארבעה סימנים הללו אינו כשר, אא״כ ידוע ששמו חגב. וכן הלכה:",
+                "<b>כל שיש לו סנפיר וקשקשת.</b> אפילו אין לו עכשיו ועתיד לגדל לאחר זמן, או שיש לו עכשיו ועתיד להשירן בשיוצא מן המים, מותר:",
+                "<b>וסנפירין הפורח בהן.</b> ששט בהן על פני המים:"
+            ]
+        ],
+        [
+            [
+                "<b>בהמה המקשה.</b> כו׳ מותר באכילה. העובר כולו ואפילו מקום חתך של אבר. דאם הוציא ידו ולא החזירה צריך להניח ממה שבפנים לצד החיצון ולחתכו, שמקום החתך הבדלת החיצון והפנימי אסור, מפני שהוא עומד על שפת הרחם. אבל החזירה אין צריך לחתוך לצד פנים, אלא מצמצם וחותך ומקום חתך מותר. דמאי טעמא נאסר האבר כשיצא לחוץ, משום ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו שהוא לו שדה, טריפה. מה טריפה כיון שנטרפה שוב אין לה היתר, אף בשר כיון שיצא חוץ למחיצתו שוב אין לו היתר. ומקום חתך לא יצא חוץ למחיצתו, הלכך מותר כשהחזירה קודם שחיטה דקרינן ביה בהמה בבהמה תאכלו:",
+                "<b>הרי הוא כילוד.</b> ותו לא מהני ליה שחיטת אמו, וצריך שחיטה לעצמו אם נמצא חי. ואם נמצא מת הרי הוא כנבילה:",
+                "<b>חותך מעובר שבמעיה.</b> והניח החתיכה בתוכה, מותר בשחיטת הבהמה ולא נאסר משום אבר מן החי:",
+                "<b>מן הטחול ומן הכליות.</b> של בהמה עצמה:",
+                "<b>אסור באכילה.</b> ואע״פ שהניחו בבהמה לא הותר בשחיטתה. ולהכי נקט טחול וכליות, משום דמידי דלא מיטרפא בהו הוא:"
+            ],
+            [
+                "<b>המבכרת המקשה לילד.</b> בפטר רחם שלה. מותר לחתוך אבר אבר כשהוא יוצא ראשון ראשון:",
+                "<b>ומשליך לכלבים.</b> דכל כמה דלא נפק רוביה לא קדיש:",
+                "<b>יצא רובו.</b> כאחד, וחתכו:",
+                "<b>הרי זה יקבר.</b> דביציאת הרוב חלה קדושה עליו, דקרינן ביה אשר יולד:",
+                "<b>ונפטרה מן הבכורה.</b> שהבא אחריו אינו בכור. בין שיצא ראשון אבר אבר ובין שיצא רוב כאחד, דהא שני לאו פטר רחם הוא:"
+            ],
+            [
+                "<b>בבהמה טהורה טהור.</b> מקל וחומר, ומה אם הועילה לו מחיצת אמו להתירו באכילה בשחיטתה אע״פ שהוא מת, לא תועיל לו כשהיא חיה לטהרו מלטמא. ובהמה טמאה מנלן, דאמר קרא (ייקרא י״א) וכי ימות מן הבהמה, זו בהמה טמאה. אשר היא לכם לאכלה, זו בהמה טהורה. איתקש בהמה טמאה לבהמה טהורה, מה בהמה טהורה עוברה טהור, אף בהמה טמאה עוברה טהור:",
+                "<b>רבי יוסי הגלילי אומר בטמאה טמא.</b> ומפיק ליה מקרא דכתיב (שם ה׳) או נפש אשר תגע בכל דבר טמא או בנבלת חיה טמאה או בנבלת בהמה טמאה, וכי נבלת בהמה טמאה מטמאה ונבלת בהמה טהורה אינה מטמאה. אלא איזה, זה עובר שבטמאה טמא, ובטהורה טהור מקל וחומר. ובטמאה טמא דליכא קל וחומר ולא דרשינן הקישא. ואין הלכה כרבי יוסי:",
+                "<b>החיה טמאה טומאת שבעה.</b> ומדרבנן, גזירה שמא יוציא העובר את ראשו חוץ לפרוזדור והרי הוא כילוד ומטמא והחיה סבורה שעדיין הוא במעיה ואתי לטהורי. אבל ברועה שהושיט ידו למעי בהמה דקתני מתניתין טהור, ליכא למגזר הכי, מפני שרחם של בהמה גלוי וכי מפיק חזי ליה:",
+                "<b>והאשה טהורה עד שיצא הולד.</b> דאשה מרגשת בעצמה כשמוציא ראשו חוץ לפרוזדור ולא אתי לטהורי:"
+            ],
+            [
+                "<b>הבשר טהור.</b> בשר העובר טהור, שאין בהמה מקבלת טומאה מחיים:",
+                "<b>הבשר מגע נבילה.</b> בשר העובר מגע אבר מן החי, שהוא מטמא כנבלה:",
+                "<b>מגע טריפה שחוטה.</b> שהשחיטה אף על פי שאינה מתרת האבר באכילה, מטהרתו מידי נבילה. והויא כטריפה שחוטה שאינה מטמאה מן התורה אלא מדרבנן במוקדשין:",
+                "<b>הכי גרסינן, אף שחיטת בהמה תטהר את האבר.</b> ולא גרסינן את העובר:",
+                "<b>לא אם טיהרה שחיטת טריפה אותה.</b> מן הדין הוא שהרי דבר שגופה:",
+                "<b>ומנין לטריפה ששחיטתה מטהרתה.</b> דשמא אינה מטהרתה. ומן הדין אינה מטהרתה, שבהמה טמאה אסורה באכילה וטרפה אסורה באכילה: ומה טמאה אין שחיטתה מטהרתה, מלטמא, דהכי תניא בתורת כהנים, לכל הבהמה אשר היא מפרסת פרסה וגו׳, כל הנוגע בהם יטמא, להביא בהמה טמאה שלא תטהרנה שחיטתה:",
+                "<b>תאמר בטריפה שהיתה לה שעת הכושר.</b> דכיון דחל עלה תורת שחיטה, תו לא פקעה מינה והויא בכלל שאר צאן ובקר:",
+                "<b>טול לך מה שהבאת.</b> טול מכאן ראיה זו שהבאת:",
+                "<b>הרי שנולדה טריפה מן הבטן מנין.</b> שתטהרנה:",
+                "<b>שיש במינה שחיטה.</b> הלכך לא נפקא מכלל צאן ובקר. אבל בן שמונה חי שנולד מבהמה חיה אין לנו במה לטהר אפילו נשחט, לפי שאינו בכלל בקר וצאן. והלכה כחכמים:",
+                "<b>בן שמונה חי.</b> אם נולד ושחטו:",
+                "<b>אין שחיטתו מטהרתו.</b> מידי נבלה, שאין שחיטה מועלת בבן שמונה. אלא כשהוא במעי אמו ניתר בשחיטת אמו:"
+            ],
+            [
+                "<b>ומוציא את דמו.</b> דחלבו בלבד הוא דשרי. כדתניא בתורת כהנים, כשהוא אומר חלב ושתי כליות באשם שאין צריך לומר דמקל וחומר הוה ילפינן לה, ומה שלמים שאין כל מינן טעון אליה, הרי הן טעונים חלב ושתי כליות. אשם שכל מינו טעון אליה, אינו דין שיטענו חלב ושתי כליות, ומה תלמוד לומר, אלא לומר לך מה חלב ושתי כליות האמור באשם מוצא מכלל שליל, שאינך יכול לומר חלב שליל הנמצא באשם יקריב, שהרי אין אשם בא נקבה, אף כל אפילו בקרבנות הבאים נקבה, חלב האמור בהן מוצא מכלל שליל. וכיון דאין חלב שליל קרב בכל הקרבנות, שרי באכילה. אבל דמו לא גרע מדם האיברים דקיימא לן במסכת כריתות דם האיברים עובר בלא תעשה:",
+                "<b>טעון שחיטה.</b> דחדשים גרמי לשוייה בהמה באנפי נפשה ולא אתרבי מכל בבהמה תאכלו:",
+                "<b>וחייב באותו ואת בנו.</b> שלא ישחטנו ביום ששחט את אמו:",
+                "<b>וחכמים אומרים שחיטת אמו מטהרתו.</b> דחדשים ולידה גרמי:",
+                "<b>ר׳ שמעון שזורי כו׳</b> לדברי חכמים כיון שהלך על גבי קרקע טעון שחיטה מדרבנן, דאתי לאחלופי לאכול בהמה בלא שחיטה. ור׳ שמעון שזורי מתיר אפילו לאחר שהפריס על גבי קרקע. והלכה כחכמים:",
+                "<b>קרעה.</b> לבהמה בלא שחיטה:"
+            ],
+            [
+                "<b>בהמה שנחתכו רגליה.</b> האחרונים:",
+                "<b>מן הארכובה ולמטה.</b> שלש עצמות בירך, התחתון הוא עצם הנחתך עם הפרסות כשמפשיטין הבהמה ואותה רכובה נקראת ארכובה הנמכרת עם הראש, ובלשון לע״ז קורין אותו פרק יינוקל״ו, ובערבי דוקב״א. ולמעלה הימנה עצם האמצעי וצומת הגידים בתחתיתו סמוך לפרק ארכובה הנמכרת עם הראש. והעליון היא קולית התחובה באליה. והפרק שבין סוף הקולית לראש העצם האמצעי ניכר ונראה בגמל כשהוא רובץ יותר מבשאר בעלי חיים. ומן הארכובה ולמטה דקתני במתניתין שהיא כשרה היינו מתחלת הארכובה הנמכרת עם הראש ולמטה. ומן הארכובה ולמעלה דהיינו מסוף העצם האמצעי שהוא מקום צומת הגידים, בכל מקום שנחתך הרגל משם ולמעלה טריפה:",
+                "<b>וכן שניטל צומת הגידין.</b> אפילו לא נחתך הרגל שלא נשבר העצם אלא שניטל צומת הגידים, טריפה. כך פירשו קצת אמוראים משנה זו בגמרא. ושיטה זו תפסו רבותי עיקר והורו שבכל מקום שתחתך הרגל למעלה מהארכובה התחתונה שקורין בלע״ז ינוקל״ו בין במקום צומת הגידין בין למעלה מצומת הגידין, טריפה. אבל רמב״ם ורב אלפס רבו תפסו עיקר הפירוש האחר, שמפרש מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה, דהכי קאמר, למטה מארכובה העליונה שהוא הקולית התחובה באליה, ולא למטה מיד הסמוך לו אלא למטה מעצם האמצעי כולו דהיינו בעצם התחתון, ודאי כשרה. למעלה מן הארכובה דהיינו בקולית, ודאי טריפה כל מקום שיחתך. וכן שניטל צומת הגידין, כלומר, ובעצם האמצעי יש מקום שהיא טריפה כגון בצומת הגידין, ויש מקום שהיא כשרה כגון למעלה מן הצומת. ואל תתמה היאך אי פסיק לה למעלה מן הצומת בעצם האמצעי כשרה, וכשתשפיל לחתכה בצומת טריפה, שאין אומרים בטרפות זו דומה לזו, שהרי חותכה מכאן ומתה חותכה מכאן וחיתה, ולא נאסרה בהמה זו מפני שהיא חתוכת רגל ממקום זה, אלא מפני שנחתכו הגידין, שחתיכתן היא מכלל הטרפיות. ומקום צומת הגידין הוא מתחיל מן המקום שהן נראים קשין ולבנים עד המקום שיתחילו להתרכך ולהתאדם:",
+                "<b>צומת הגידים.</b> הם שלשה חוטים לבנים בבהמה צמותים ומחוברים יחד, אחד עבה ושנים דקים. ואם ניטל האחד העבה לבדו אין זה ניטל צומת הגידים, שהרי נשארו שנים. ואם ניטלו שנים הדקים ממקומם מותרת, שהרי האחד העב גדול משניהם והרי לא ניטל כל הצומת אלא מיעוטם. ואם נחתך רובו של כל אחד מהן, טריפה. ואין צריך לומר אם נחתכו כולן או ניטלו כולן. ובעוף הם ששה עשר חוטים לבנים. אפילו לא נחתך אלא רובו של אחד מהן, טריפה:",
+                "<b>נשבר העצם.</b> למטה מן הארכובה במקום שאין עושה אותה טריפה:",
+                "<b>אם רוב הבשר קיים.</b> דהיינו שעור ובשר חופים רוב עביו ורוב היקפו של שבר. דזמנין דמשכחת ליה זה בלא זה כגון שמרחיב מצד אחד ומיצר מצד אחר. שאין העצם עגול, הלכך בעי לתרוייהו:",
+                "<b>שחיטתו מטהרתו.</b> לאבר המדולדל. ומותר אפילו באכילה:",
+                "<b>ואם לאו.</b> שאין עור ובשר חופים את רובו, אין שחיטתו מטהרתו. ואע״ג דבהמה מותרת הוי אבר אסור משום ובשר בשדה טריפה, כדאמרינן [דף ע״ג] להביא אבר ובשר המדולדלים. ואם נשבר העצם מן הארכובה ולמעלה במקום שעושה אותה טריפה, אם רוב בשר קיים, אבר ובהמה מותר. ואם לאו, אבר ובהמה אסור. ודין העוף כדין בהמה לדבר זה:"
+            ],
+            [
+                "<b>שליא.</b> כמין כיס שהעובר מונח בתוכו:",
+                "<b>נפש היפה.</b> שאין דעתו קצה בה מחמת מיאוס:",
+                "<b>תאכלנה.</b> ולא אמרינן אבר מן החי הוא, אלא גם היא ניתרת בשחיטת האם:",
+                "<b>ואינה מטמאה.</b> דלא חשיבא אוכל:",
+                "<b>ולא טומאת נבילות.</b> אם מתה הבהמה:",
+                "<b>מטמאה טומאת אוכלין.</b> אם נגעה בטומאה, דמחשבה משויא ליה אוכל. אבל טומאת נבילות לא, דלאו בשר הוא אלא כשאר אוכל בעלמא הוא:",
+                "<b>אסורה באכילה.</b> ואע״ג דלא נפק אלא פורתא ופשיטא דכל מיחוי הולד לא היה שם, מכל מקום חיישינן שמא באותו מקצת יצא ראש הולד והרי הוא כילוד:",
+                "<b>[הכי גרסינן] סימן ולד באשה.</b> וסימן ולד בבהמה. המבכרת. זהו פטר רחם שלה:",
+                "<b>ישליכנה לכלבים.</b> שאין קדושה בה. דאע״ג דאין שליא בלא ולד, הכא רובא לאו בת מקדשא היא, דדילמא נקבה הוות או נדמה הוה ולא קדיש:",
+                "<b>ובמוקדשין.</b> כגון בהמת שלמים שהפילה שליא:",
+                "<b>תקבר.</b> דכיון דאין שליא בלא ולדש קדשה, דבין זכר ובין נקבה דנפיק מבהמת הקדש קדיש:",
+                "<b>בפרשת דרכים.</b> מקום שהדרכים מתפשרשים לשנים. ודרך המנחשים לקברה שם כדי שלא תפיל עוד:",
+                "<b>דרכי האמורי.</b> ניחוש. וכתיב לא תעשה כמעשיהם:"
+            ]
+        ],
+        [
+            [
+                "<b>אותו ואת בנו.</b> האם והבן, או האם והבת. אבל האב עם הבן או עם הבת אינו אסור, דאותו ואת בנו משמע מי שבנו כרוך אחריו, יצא זכר שאין בנו כרוך אחריו:",
+                "<b>בין בארץ בין בחוצה, לארץ.</b> איידי דבעי למתני בין בחולין בין במוקדשים, תנא נמי בארץ ובחוצה לארץ, אע״ג דלא איצטריך, דחובת הגוף היא וחובת הגוף נוהג בין בארץ בין בחוץ לארץ:",
+                "<b>בפני הבית.</b> בזמן שבית המקדש קיים:",
+                "<b>ושלא בפני הבית.</b> דסלקא דעתך אמינא הואיל ובענינא דקדשים כתיב, בפני הבית ננהוג שלא בפני הבית לא ננהוג, קמשמע לן:",
+                "<b>בחולין ובמוקדשים.</b> בין ששניהם חולין או שניהם מוקדשים, בין שאחד מהן חולין והשני מוקדשים. ומנלן דנוהג במוקדשים, דכתיב (ויקרא כ״ב:כ״ז) שור או כבש או עז כי יולד וגו׳ ירצה לקרבן אשה, וכתיב בתריה ושור או שה אותו ואת בנו וגו׳:",
+                "<b>בחוץ.</b> חוץ לעזרה:",
+                "<b>שניהם כשרים.</b> משום דבעי למתני סיפא שניהם פסולים תנא רישא שניהם כשרים:",
+                "<b>והשני סופג את הארבעים.</b> משום לאו דאותו ואת בנו. ולא שנא שחט את האם תחלה, ולא שנא שחט את הבן תחלה. לא שנא שחטינהו חד גברא, ולא שנא תרי גברי:",
+                "<b>הראשון חייב כרת.</b> משום שחוטי חוץ. אבל השני פטור מן הכרת דכיון דנשחטה אמו שוב אינו ראוי הבן לישחט היום בפנים, דפסול משום מחוסר זמן, שאינו ראוי לשוחטו ולהקריבו היום ואין חייב משום שוחט בחוץ אא״כ ראוי לפנים, דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו, הראוי לפתח אהל מועד חייבין עליו בחוץ, ואי לא לא:",
+                "<b>ושניהם סופגים את הארבעים.</b> הראשון משום שוחט בחוץ, דכל חייבי כריתות לוקין. והשני משום לאו דאותו ואת בנו:",
+                "<b>חולין בפנים שניהם פסולין.</b> משום חולין שנשחטו בעזרה:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו. אבל משום חולין בעזרה, אזהרת עשה היא (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, בריחוק מקום אתה זובח ואי אתה זובח בקירוב מקום:",
+                "<b>קדשים בפנים כו׳ השני סופג.</b> משום אותו ואת בנו:",
+                "<b>ופסול.</b> משום מחוסר זמן:"
+            ],
+            [
+                "<b>חולין וקדשים בחוץ.</b> דוקא נקט הראשון חולין והשני קדשים. וכן כל השנויין במשנה דוקא נקט להו:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו:",
+                "<b>קדשים.</b> בתחלה, ואח״כ חולין בחוץ:",
+                "<b>השני כשר.</b> באכילה. ואיידי דתנא פסול תנא כשר:",
+                "<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:",
+                "<b>חולין וקדשים בפנים שניהם פסולים.</b> ראשון משום חולין שנשחטו בעזרה, ושני משום מחוסר זמן:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו:",
+                "<b>חולין בחוץ ובפנים.</b> הראשון בחוץ והשני בפנים:",
+                "<b>קדשים בחוץ ובפנים הראשון בכרת.</b> משום שוחט בחוץ:",
+                "<b>ושניהם פסולים.</b> ראשון משום שנשחט בחוץ, ושני משום מחוסר זמן:",
+                "<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:",
+                "<b>קדשים בפנים ובחוץ.</b> השני סופג משום אותו ואת בנו. ומשום שוחט חוץ לא לקי, דמחוסר זמן הוא ואינו מתקבל בפנים:"
+            ],
+            [
+                "<b>פרת חטאת.</b> פרה אדומה. דלאו לאכילה היא:",
+                "<b>ושור הנסקל.</b> לאחר שנגמר דינו. דקיימא לן דאסור בהנאה אפילו שחטו:",
+                "<b>ועגלה ערופה.</b> דסבירא ליה דנאסרת מחיים ואפילו שחטה אסורה. ובגמרא מסיק דפרת חטאת ועגלה ערופה אינה משנה. דשניהן הויא שחיטתן שחיטה ראויה, וצריך להסירן מן המשנה דלא פטר בהו ר׳ שמעון:",
+                "<b>וחכמים מחייבין.</b> האי דמחייבי חכמים בשוחט לעבודה זרה, לא שנו אלא ששחט ראשון לע״ז ובא שני ושחט לשלחנו לאכול, אבל ראשון לשלחנו ושני לע״ז, דבהך שחיטה בתרייתא דמיחייב עלה משום אותו ואת בנו אתי נמי דין קטלא עלויה, פטור ממלקות, דקם ליה בדרבה מיניה, דתרתי לא עבדינן ביה. ופעמים שאפילו שחט ראשון לשלחנו ושני לע״ז חייב, כגון דאתרו ביה משום אותו ואת בנו ולא אתרו ביה משום ע״ז, דכיון דלא אתרו ביה משום ע״ז לא מיקטל, ולוקה משום אותו ואת בנו. והלכה כחכמים:",
+                "<b>ונתנבלה בידו.</b> שלא מדעת:",
+                "<b>והנוחר.</b> שתוחב הסכין בנחיריו וחותך:",
+                "<b>והמעקר.</b> שעוקר הסימנים ממקום חיבורן ואינו שוחטן:",
+                "<b>פטור.</b> ואפילו. לרבנן. ולא דמיא לשחיטה דלעיל, דהתם שחיטה מעליא איכא ודבר אחר גורם לה ליפסל, אבל הכא ליכא שחיטה כלל:",
+                "<b>איזה שלקח ראשון ישחוט ראשון.</b> אם באו לב״ד, שבא האחד לשחוט וחבירו מעכב עליו ואומר אני צריך יותר ממך, אנו אומרים להם הלוקח ראשון ישחוט, שעל מנת כן לקח, שאילו לא מכרה בעל הבית לשני ועכבה לעצמו היה הלוקח שוחט. שכך שנינו בתוספתא, הלוקח מבעל הבית הוא קודם לבעל הבית, שעל מנת כן לקח:",
+                "<b>ואם קדם השני זכה.</b> שהקדים בעצמו כדי שלא יבוא לידי איסור, ויש לו ריוח שאוכל היום בשר:",
+                "<b>סופג שמונים.</b> דעל כל בן ששוחט עובר בלאו:",
+                "<b>סופג את הארבעים.</b> דאין כאן שחיטת איסור אלא אחת:",
+                "<b>שחטה ואת בתה ואח״כ את בת בתה.</b> יש כאן שני אותו ואת בנו:",
+                "<b>שחטה ואת בת בתה.</b> אין כאן עדיין איסור. <b>ואח״כ שחט את בתה.</b> ויש בשחיטה זו שני איסורים, אותו ואת בנו משום אמה, ובנו ואותו משום בתה של זו שכבר נשחטה:",
+                "<b>סופג ארבעים.</b> דחד לאו הוא וחדא התראה וחד מעשה:",
+                "<b>סומכוס אומר סופג שמונים.</b> דסבירא ליה לסומכוס דמיחייב בהתראה אחת ובלאו אחד שתי מלקיות. והוא הדין לרישא דקתני שחט שני בניה ואח״כ שחטה סופג ארבעים, לסומכוס סופג שמונים. וכך היא בתוספתא, שחט חמשה בניה ואח״כ שחטה סומכוס אומר משום ר״מ חייב משום חמשה לאוין:",
+                "<b>בארבעה פרקים בשנה.</b> דרך ישראל לעשות סעודות בארבעה פרקים הללו, וסתם הלוקח בהמה אינו לוקח אלא לשחוט מיד, לפיכך המוכך בהמה לחבירו ומכר תחלה אמה או בתה בו ביום, צריך שיאמר לשני דע לך שהיום מכרתי אמה לשחוט או בתה מכרתי לשחוט, שמא כבר נשחטה:",
+                "<b>ביום טוב האחרון של חג.</b> היו מרבים בשמחה מפני שרגל בפני עצמו הוא וחביב עליהן. והאי דלא חשיב ערב יום טוב ראשון של חג, משום דכולי עלמא טרידי בסוכה ולולב ואין להם פנאי להרבות בשחיטה:",
+                "<b>אף ערבי יום הכיפורים בגליל.</b> ולא ביהודה ובשאר ארצות, שלא היו אוכלים ערב יום הכיפורים אלא בשר עוף ודגים כדמוכח בבראשית רבה גבי ההוא חייטא דזבן נונא:",
+                "<b>בזמן שאין לו ריוח.</b> הפסק בינתיים, שמכר האם היום:",
+                "<b>אבל יש לו ריוח.</b> שמכר את הראשונה אתמול והשניה היום:",
+                "<b>אין צריך להודיעו.</b> שאני אומר אתמול שחטה הראשון. פירוש אחר, בזמן שאין לו ריוח שהוא נחפז ומהיר לקנות שמראה שרוצה לשחוט היום. אבל יש לו ריוח שאינו נחפז בקנייתו, אינו חייב להודיעו, דשמא לצורך יום אחר הוא קונה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולא לאפלוגי עליה:",
+                "<b>ומודה ר׳ יהודה.</b> אע״פ שלקח זה היום וזה למחר. ולפירוש השני, אף על פי שאינו נחפז ומהיר לקנות:",
+                "<b>את האם לחתן ואת הבת לכלה.</b> אורחא דמלתא נקט, דאורח ארעא לעשות סעודה טפי בבית החתן מבבית הכלה, הלכך האם לחתן שהיא גדולה, והבת שהיא קטנה לכלה:"
+            ],
+            [
+                "<b>משחיטין את הטבח בעל כרחו.</b> שאם קיבל דינר מלוקח ליתן לו בדינר בשר:",
+                "<b>אפילו שור שוה אלף זוז.</b> שוחטו בעל כרחו, אף על פי שאין לו לוקחים לשאר הבשר. לפי שדבר תורה מעות קונות ומעת שקיבל המוכר הדינר קנה הלוקח הבשר. ולא תקנו חכמים שמשיכה קונה ולא מעות אלא גזירה שמא יאמר לו מוכר לקונה נשרפו חטיך בעליה. דאי מוקמת להו לפירי באחריות הלוקח משנתן המעות, אי מתרמי דליקה בבית המוכר שהפירות שם לא טרח לאצולינהו. אבל לאחר שמשך מסתמא ממטי להו לביתיה. ובארבעה פרקים אלו העמידו חכמים דבריהם על דין תורה שהמעות קונות:",
+                "<b>לפיכך אם מת מת ללוקח.</b> ומפסיד לדינר שהרי ברשותו מת:",
+                "<b>אינו כן.</b> דבעינן משיכה וכל זמן שלא משך חוזר בו הטבח:"
+            ],
+            [
+                "<b>יום אחד האמור באותו ואת בנו כו׳</b> לפי שפרשת אותו ואת בנו סמוכה לקדשים, דכתיב ירצה לקרבן אשה, וסמיך ליה אותו ואת בנו. ובקדשים לילה הולך אחר היום, דכתיב (ויקרא ז׳:ט״ו) ביום קרבנו יאכל לא יניח ממנו עד בוקר, אלמא לילה שלאחריו קרוי יום קרבנו עד הבוקר. יכול אף זה כן [נאמר כאן יום אחר] ונאמר במעשה בראשית יום אחד וכו׳:"
+            ]
+        ],
+        [
+            [
+                "<b>כיסוי הדם כו׳</b> משום דבעי למתני בחולין אבל לא במוקדשין, נקט לכולהו:",
+                "<b>במוקדשין.</b> חטאת העוף ועולת העוף. וכן קדשי בדק הבית אם עבר ושחטן אין טעונים כיסוי:",
+                "<b>ונוהג בחיה ובעוף.</b> למעוטי בהמה. דלא תימא בהמה בכלל חיה. ונפקא לן מדכתיב בבכור בעל מום (דברים ט״ו:כ״ג) על הארץ תשפכנו כמים, מה מים אינן טעונין כיסוי אף דם בהמה אינו טעון כיסוי:",
+                "<b>במזומן.</b> עוף הגדל בבית:",
+                "<b>ונוהג בכוי.</b> בריה בפני עצמה היא ולא הכריעו בה חכמים אם חיה היא וטעונה כיסוי אם בהמה ואינה טעונה כיסוי:",
+                "<b>ואין שוחטים אותו ביו״ט.</b> משום דלמא בעי כיסוי, ומספיקא לא מחללינן יום טוב:",
+                "<b>ואם שחטו ביו״ט אין מכסין את דמו.</b> ואפילו היה לו עפר מוכן או אפר. שמא יאמר הרואה, חיה ודאי הוא ולפיכך כסה דמו ביו״ט, ויבוא להתיר חלבו:"
+            ],
+            [
+                "<b>רבי מאיר מחייב.</b> דסבר שחיטה שאינה ראויה שמה שחיטה:",
+                "<b>וחכמים פוטרים.</b> דסברי לאו שמה שחיטה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואחרים רואין אותם.</b> דבכהאי גוונא שחיטתן כשרה:",
+                "<b>חייבים לכסות.</b> אותן אחרים שרואים חייבים לכסות. כדתנן לקמן, שחט ולא כסה וראהו אחר חייב לכסות:",
+                "<b>פטור מלכסות.</b> ר׳ מאיר קאמר לה, דסבר שחיטת חרש שוטה וקטן בינן לבין עצמן נבילה גמורה היא הואיל ורוב מעשיהן מקולקלים. ורבנן פליגי עליה דר׳ מאיר בין ארישא בין אסיפא, אלא דנטרי ליה עד דאסיק למלתיה והדר פליגי עליה, וסברי רבנן דספק נבלה היא, לא נבלה ודאית, הלכך לענין כיסוי חייבים לכסות, ואין שוחטים אחריהן אותו ואת בנו דשמא שחיטה מעלייתא היא. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>שחט חיה יכסנה ואחר כך ישחוט את העוף.</b> דכתיב (ויקרא י״ז:י״ג) חיה או עוף, הפסיק זה מזה, להטעין כיסוי לכל אחד ואחד. ורבנן סברי, האי או מיבעי ליה לחלק, דאי לאו או הוה אמינא אין צריך כיסוי אא״כ שחט שניהם. והכל מודים דלענין ברכה אינו מברך אלא ברכה אחת. ואין הלכה כרבי יהודה:",
+                "<b>וראהו אחר חייב לכסות.</b> דכתיב בפרשת כיסוי הדם, ואומר לבני ישראל, מצוה זו תהא על כל בני ישראל:",
+                "<b>כסהו הרוח חייב לכסות.</b> ולא שנו אלא שחזר ונתגלה, אבל לא חזר ונתגלה פטור מלכסות:"
+            ],
+            [
+                "<b>נתערב ביין.</b> שהוא אדום ואין מראה הדם ניכר בו:",
+                "<b>רואין אותו.</b> יין כאילו הוא מים. ואם היה מראית דם ניכר במים כשיעור זה, חייב לכסות:",
+                "<b>נתערב בדם בהמה.</b> דלאו בר כיסוי הוא, ורובו דם בהמה:",
+                "<b>או בדם החיה.</b> בדם היקז של חיה:",
+                "<b>רואין אותו.</b> שאינו טעון כיסוי כאי, לו הוא מים. ואם היה הדם הזה של שחיטת חיה ועוף ניכר בו, חייב לכסות:",
+                "<b>אין דם מבטל דם.</b> ואפילו אין מראית דם ניכרת במים כמות דם בהמה זה, אין דם החיה בטל. דקסבר ר׳ יהודה מין במינו לא בטל. ואין הלכה כר׳ יהודה:  "
+            ],
+            [
+                "<b>דם הניתז.</b> על גבי הכותל:",
+                "<b>אימתי.</b> לפרושי קא אתי ולא לאפלוגי:"
+            ],
+            [
+                "<b>ובחול הדק.</b> כל שאין היוצר צריך לכתשו:",
+                "<b>חרסית.</b> שחיקת חרסין:",
+                "<b>ומגופה.</b> כיסוי של חרס שעל פי החבית:",
+                "<b>דבר שאין מגדל בו צמחים אין מכסים בו.</b> וסיד וחרסית ולבינה ומגופה שכתשן דתנן לעיל שמכסין בהן, אע״ג דאין מגדלים צמחין, הואיל ומעיקרא קודם שנעשית בהן מלאכה היו מגדלים צמחים, מכסין בהן. והאי כללא דרבן שמעון בן גמליאל לאו דוקא, דהא נסורת של חרשים דקה ונעורת של פשתן אמרינן בברייתא דמכסין בהן, אף על גב דאינן מגדלין צמחין. ואפר מכסים בו משום דאקרי עפר דכתיב (במדבר י״ט) מעפר שריפת החטאת. וכן מכסים בשחיקת הזהב דכתיב (איוב כ״ח) ועפרות זהב לו:"
+            ]
+        ],
+        [
+            [
+                "<b>גיד הנשה.</b> ובמוקדשים. אפילו עולה שכולה כליל, מוציא את הגיד ומשליכו על האפר הצבור במזבח הקרוי תפוח, ואינו מקריבו עם הבשר:",
+                "<b>שאין לו כף.</b> אין לו כף ירך דומה לשל אדם שהוא עגול, אלא הבשר שעל הקולית של עוף ברוחב הוא. ואם נמצא עוף שיש לו כף עגול, גיד הנשה שלו אסור:",
+                "<b>ונוהג בשליל.</b> בן תשעה חי הנמצא בבהמה:",
+                "<b>רבי יהודה אומר אינו נוהג בשליל.</b> ואין הלכה כרבי יהודה:",
+                "<b>וחלבו.</b> של שליל מותר. פירוש אחר וחלבו, של גיד. כלומר שומנו של גיד מותר לדברי הכל, אלא שישראל קדושים נהגו בו איסור:",
+                "<b>ואין הטבחים נאמנים.</b> לומר נטלנוהו. מפני שטורח הוא להם לחטט אחריו. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>שולח אדם ירך לנכרי וכו׳</b> ואין חוששים שמא יראנה ישראל כששולחה לו ויחזור ויקנה אותה מן הנכרי ויאכלנה בגידה. כיון דשלימה היא, מקומו של גיד הנשה היה ניכר אם נחטט הימנה, והלוקח מבין שלא ניטל ונוטלו:",
+                "<b>שיטול את כולו.</b> יחטט אחריו:",
+                "<b>לקיים בו מצות נטילה.</b> גוממו מלמעלה ודיו:"
+            ],
+            [
+                "<b>אכלו ואין בו כזית חייב.</b> משום דבריה הוא, חייב בכל שהוא, כאוכל נמלה כל שהוא שחייב:",
+                "<b>מזה כזית.</b> מירך של ימין כזית, וכן מירך של שמאל:",
+                "<b>אינו סופג אלא ארבעים.</b> דסבר ר׳ יהודה אינו נוהג אלא בשל ימין, דדריש הירך המיומנת שבירך. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>כבשר בלפת.</b> רואין כאילו הירך לפתות והגיד בשר, ואילו היה נותן טעם בשר כשיעור הגיד, בלפתות [כשיעור] הירך, אסור. דשיעורים הלכה למשה מסיני, וגמירי דבהכי משערים, אף על פי שאילו היה כרוב או קפלוט היה צריך פחות או יותר. והא מתניתין אדחיא לה ואינה הלכה. דקיי״ל אין בגידין בנותן טעם, דבין נתבשל ובין נמלח ובין נצלה, משליכו ומותר. ודוקא בו, אבל שומנו יש בו בנותן טעם, ואם לא נטל שומנו אוסר. ונותן טעם האמור במין במינו שאין אדם יכול להבחינו, משערין אותו בששים:"
+            ],
+            [
+                "<b>גיד הנשה שנתבשל עם הגידים.</b> של היתר:",
+                "<b>בזמן שמכירו.</b> משליכו לחוץ ואין כאן אלא פליטתו:",
+                "<b>בנותן טעם.</b> אם יש בגיד של איסור בנותן טעם בכל אלו, כולן אסורים:",
+                "<b>ואם לאו.</b> שאינו מכירו, כולן אסורים. דבכל אחד יש לומר זה הוא, ולא בטיל ברובא, דכבריה הוא חשוב ובריה לא בטלה:",
+                "<b>בזמן שמכירן.</b> לחתיכות האיסור, משערינן בנותן טעם, ואי אין בהן כדי לתת טעם בשל היתר הרי השאר מותרות:",
+                "<b>ואם אין מכירן.</b> כל החתיכות אסורות. דכל אחת יש לחוש ולומר שמא זו היא. ואינה בטילה ברוב, הואיל וראויה להתכבד בה לפני האורחים:",
+                "<b>והרוטב מותר.</b> אם אין בחתיכות האיסור כדי לתת טעם ברוטב ובקיפה ובחתיכות. והלכה למעשה, באיסור שנתערב בהיתר מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין, יטעמנה כהן, ואם דבר איסור הוא, יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. והימנוהו רבנן לנחתום נכרי, כיון דמלאכתו הוא לא משקר, שלא יפסיד אומנתו. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבלות וטריפות שקצים ורמשים ובהמה ועופות ודגים טמאין וכיוצא בזה, משערים אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. וכן שומן של גיד הנשה, משערים אותו כנגד ששים של היתר. אבל כחל שנתבשל עם בשר משערים אותו בששים, וכחל מן המנין, מפני שאיסורו מדברי סופרים. וביצה שיש בה אפרוח שנתבשלה עם שאר ביצים של היתר, צריכא ששים ואחת כנגדה. ואם האיסור הוא תרומה וחלה וביכורים. אם הוא מין במינו או מין בשאינו מינו, ואין שם כהן [או נכרי] שיטעום, משערינן אותו במאה של חולין. ואם ערלה וכלאי הכרם, משערים אותן במאתים. וכל השיעורים הללו משערים בכל מה שבקדרה, ברוטב ובחתיכות ובתבלין ובקיפה, והוא הדק דק שבשולי הקדרה. וכמו שהוא בא לפנינו משערינן ליה, ולא משערין במאי דבלע קדרה מן ההיתר, לפי שאף מן האיסור נבלע ונתמעט מכמות שהיה, דאטו דהיתרא בלע דאיסורא לא בלע:"
+            ],
+            [
+                "<b>ואינו נוהג בטמאה.</b> שאם אכל גיד הנשה של טמאה, למאן דאמר יש בגידים בנותן טעם, לוקה משום טמאה ולא משום גיד. ולמאן דאמר אין בגידים בנותן טעם, פטור מכלום, דבטהורה עץ הוא והתורה חייבה עליו, אבל בטמאה אינו נוהג:",
+                "<b>מבני יעקב נאסר.</b> ועדיין טמאה מותרת להן עד מתן תורה:",
+                "<b>אמרו לו.</b> פסוק זה שהזהיר עליו בסיני נאמר, ועד סיני לא הוזהרו:",
+                "<b>אלא שנכתב במקומו.</b> לאחר שנאמר בסיני, כשבא לסדר משה את התורה כתב המקרא הזה על המעשה, על כן הוזהרו בני ישראל אחרי כן שלא יאכלו גיד הנשה [לידע מאיזה טעם נאסר להם]. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבשר אסור לבשל בחלב.</b> יש מהן, מדברי תורה, כגון בשר בהמה. ויש מהן מדברי סופרים, כגון בשר עוף:",
+                "<b>חוץ מבשר דגים וחגבים.</b> שאינן לא מדברי תורה ולא מדברי סופרים:",
+                "<b>ואסור להעלותן עם הגבינה על השלחן.</b> ואפילו בשר עוף דאיסור אכילתו מדברי סופרים אסור להעלותו עם הגבינה על השלחן. גזירה שמא יעלה גבינה עם בשר הבהמה באלפס רותח שהוא אסור מן התורה, דהיינו מבשל:",
+                "<b>הנודר מן הבשר.</b> בנדרים הלך אחר לשון בני אדם. ולכל מין בשר אדם קורא בשר, חוץ מבשר דגים וחגבים:",
+                "<b>וב״ה אומרים לא עולה ולא נאכל.</b> ואין להקשות בית הלל היינו תנא קמא דאמר לעיל ואסור להעלותן עם הגבינה על השלחן, דיש לומר דהכי קאמר, דבר זה מחלוקת בית שמאי ובית הלל. ואין זה סתם ואח״כ מחלוקת, דב״ש במקום ב״ה אינה משנה:",
+                "<b>אמר ר׳ יוסי כו׳</b> הא קמשמע לן דתנא קמא רבי יוסי היא. ומפני ששכח ולא הזכיר שמו בתחלה, הזכיר שמו בסוף, והרי הוא כאילו אמר האי דהעוף עולה ואינו נאכל דברי בית שמאי, ובית הלל אומרים לא עולה ולא נאכל, ר׳ יוסי אמרה, שר׳ יוסי אומר זו מקולי בית שמאי ומחומרי בית הלל:",
+                "<b>בשולחן שאוכל עליו.</b> דאיידי דממשמשי ביה ידא אתי לאתנוחי זה על גב זה:"
+            ],
+            [
+                "<b>ובלבד שלא יהיו נוגעים זה בזה.</b> דאי נגעי, אע״ג דצונן בצונן הוא, בעי הדחה:",
+                "<b>שני אכסנאין אוכלים על שלחן אחד.</b> דוקא שאין מכירין זה את זה. אבל מכירין זה את זה, אסור, שמא יטול אחד מהן משל חבירו ויאכל. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>טיפת חלב שנפלה.</b> בתוך הקדירה על אחת מן החתיכות שכולה חוץ לרוטב, ולא הגיס את הקדירה ולא כסה אותה, הרי לא נחלק טעם הטפה אלא לאותה חתיכה בלבד:",
+                "<b>אם יש בה בנותן טעם באותה חתיכה.</b> כלומר אם אין באותה חתיכה לבדה ששים לבטל הטפה, מיד נאסרת החתיכה, ואוסרת חברותיה וצריך ששים כנגד כל החתיכה:",
+                "<b>ניער את הקדירה.</b> שהגיס בה מיד קודם שקבלה החתיכה טעם מן הטפה, דהשתא נתערבה הטיפה בכולן:",
+                "<b>אם יש בנותן טעם באותה קדירה.</b> כלומר אין כח בטפה לאסור כולן אא״כ יש בה טעם ליתן בכל הקדירה:",
+                "<b>הכחל.</b> דד הבהמה:",
+                "<b>קורעו ומוציא את חלבו.</b> קורעו שתי וערב וטחו בכותל. ומותר אחר כך לבשלו עם בשר בקדירה:",
+                "<b>לא קרעו אינו עובר עליו.</b> אם בשלו לבדו בקדירה. ומותר לעשות כן אפילו לכתחלה. אלא איידי דבעי למיתני סיפא גבי לב לא קרעו אינו עובר עליו אבל איסורא מיהא איכא, תני נמי רישא אינו עובר עליו. ואם בשלו עם בשר בלא קריעה, משערים אותו בששים וכחל עצמו מן המנין, והכחל נשאר לעולם אסור:",
+                "<b>הלב קורעו ומוציא את דמו.</b> לא קרעו אינו עובר עליו. להיות בכרת. ובמסכת כריתות [דף כ״ב] מוקי לה בלב עוף, שאין בדמו כזית. אבל בלב בהמה חייב כרת אם אכלו ולא קרעו לאחר בשולו. אבל בשר הלב אינו נאסר שהלב חלק הוא ואינו בולע:",
+                "<b>אינו עובר בלא תעשה.</b> אינו יכול לבא לידי לא תעשה. כלומר אין לחוש שמא יאכלנו ויעבור עליו דאי נמי אכיל ליה אינו עובר בלא תעשה:"
+            ],
+            [
+                "<b>מותר לבשל ומותר בהנאה.</b> דאין בו משום בשר בחלב. דתלתא גדי כתיבי גבי איסור בשר בחלב, וחד מינייהו להוציא את הטמאה, שאם בשל בשר בהמה טמאה אפילו בחלב בהמה טהורה, מותר. ובאכילה מיהא אסור, משום בשר טמא. וכן נמי תלתא בחלב אמו כתיבי, וחד מינייהו למעוטי חלב טמאה, ואפילו הבשר טהור:",
+                "<b>פרט לחיה ולעוף ולבהמה טמאה.</b> גדי פרט לעוף שאינו בהמה. גדי פרט לחיה, דאף על גב דחיה בכלל בהמה, אתא קרא יתירא ואפקיה. גדי ולא בהמה טמאה, ונפקא לן מדכתיב (בראשית כ״ז:ט״ז) ואת עורות גדיי העזים, וישלח יהודה את גדי העזים (שם ל״ח), כאן פירש לך הכתוב דגדי זה מעזים הוא, הא אם לא פירש, יש במשמע אף שאר בהמה, מדאיצטריך ביה לפרושי:",
+                "<b>נאמר לא תאכלו כל נבילה.</b> ונאמר באותו פסוק עצמו לא תבשל גדי בחלב אמו, דמשמע כל שנוהג בו איסור נבילה יש בו משום בשר בחלב. ואיכא בין רבי יוסי הגלילי ובין רבי עקיבא, דרבי יוסי הגלילי סבר חיה דאורייתא, דכל שהוא אסור משום נבילה יש בו משום בשר בחלב, חוץ מן העוף שאין לו חלב אם. ור״ע סבר, חיה לאו דאורייתא. אי נמי, עוף מדרבנן איכא בינייהו, ר׳ עקיבא דפריש אינו מן התורה, משמע הא מדרבנן יש בו איסור. אבל רבי יוסי הגלילי דלא פריש האי לישנא, שרי ליה לגמרי. והלכה כר׳ עקיבא:  "
+            ],
+            [
+                "<b>קיבה.</b> חלב הקרוש שבתוך הקיבה:",
+                "<b>נכרי ושל נבילה.</b> הכי קאמר שחיטת נכרי שהיא נבילה, הרי זו אסורה:",
+                "<b>המעמיד.</b> חלב:",
+                "<b>בעור של קיבה.</b> דהוא בשר:",
+                "<b>אם יש בה.</b> ליתן טעם בחלב הרי זו אסורה. ואם לאו, מותרת. ואע״פ שהוא מעמיד, הואיל והעור עצמו של היתר הוא ואין איסורו אלא מחמת דבר אחר שנתערב בו, לא אמרינן בהאי הכל הולך אחר המעמיד. אבל אם העמיד הגבינה בעור קיבה של נבילה, אפילו אין בה ליתן טעם בחלב, אסור, מפני המעמיד שאסור ואיסורו מחמת עצמו. ולפיכך אסרו גבינות הנכרים, מפני שמעמידין אותם בעור קיבה של נבילה. אבל הקיבה עצמה דהיינו החלב הקרוש שבתוך הקיבה, אסיקנא דלית בה איסור כלל, דפירשא בעלמא הוא. כן כתב רמב״ם. אבל רש״י כתב, וחלב הנמצא קרוש בעור הקיבה שמולחין אותה בעורה, אני הייתי נוהג היתר עד הנה, ובלבד שלא יתנו בה חלב אחר, וטועה הייתי בכך, שהייתי סובר מדאמרינן [בע״ז דף כ״ט] גבי קיבת עולה, כהן שדעתו יפה גומעה חיה, שמע מינה פירשא בעלמא היא ולא מיתסרא, ולא היא, חלב גמור הוא מדתנן במתניתין כשרה שינקה מן הטריפה קיבתה אסורה, שמע מינה חלב הוא. וקיבת עולה דשריא, משום דלאו גופה הוא אלא שינקתו מאמו והוה ליה כנוס בתוך מעיה כנתון בקערה ומותר:"
+            ],
+            [
+                "<b>שהחלב מועלין בו.</b> ואפילו קדשים קלים שהן ממון בעלים ואין בהן מעילה בחייהן, יש מעילה באמוריהן לאחר שנזרק דמן. דכתיב גבי קדשים קלים (ויקרא ג׳:ט״ז) כל חלב לה׳, ולהכי כתיב בהו לה׳ למימר דקדשי ה׳ קרינן ביה לענין מעילה:",
+                "<b>וטמא.</b> אם אכלו בטומאת הגוף חייב שתי חטאות, אחת משום חלב ואחת משום טומאת הגוף:",
+                "<b>משא״כ בדם.</b> דגבי דם כתיב (שם ז׳) על המזבח לכפר, לכפרה נתתיו ולא שיהא קרוי שלי למעול בו, שאינו עומד אלא לכפר בשבילכם. ומשום פגול אין בו, דכל שדבר אחר מתיר אותו כגון בשר קדשים שהדם מתירו לכהנים בזריקתו, וכגון עולה שדמה מתירה למזבח דאם לא נזרק דמה אין אבריה נקטרים דכתיב (שם) וזרק הכהן את הדם על מזבח ה׳ והדר והקטיר החלב לריח ניחוח, אלו יש בהן משום פיגול, אבל דם דהוא גופיה מתיר הוא אין חייבין עליו משום פגול. ומשום נותר וטמא נמי אין בו דכתיב בדם תרי מיעוטי, הוא ולכם, חד למעוטי מנותר וחד למעוטי מטומאה:",
+                "<b>אלא בבהמה טהורה.</b> כדכתיב (שם ז׳) מן הבהמה אשר יקריב ממנה:"
+            ]
+        ],
+        [
+            [
+                "<b>העור והרוטב.</b> משום דתנן בפרק בהמה המקשה (חולין דף ע״ז) גבי שליא, ואינה מטמאה טומאת אוכלים ולא טומאת נבלות, תנא העור והרוטב. והאי דאפסקיה, משום דתנא בפרק בהמה המקשה מצא בה בן תשעה חי טעון שחיטה וחייב באותו ואת בנו, תנא אח״כ אותו ואת בנו. ואיידי דאיירי ביה בשחיטה שאינה ראויה תני בתריה כסוי הדם. ואיידי דתנא בכסוי הדם ונוהג בחיה ועוף תנא גיד הנשה דנוהג בחיה ולא בעוף. ואיידי דאיירי ביה בירך שנתבשל בה גיד הנשה [בבליעת איסור], תנא כל הבשר. ובתריה הדר לענינא קמייתא דשליא, אואינה מטמאה טומאת אוכלים:",
+                "<b>העור והרוטב.</b> העור של בהמה שחוטה כגון פחות מכביצה בשר ועורה מחובר בה, מצטרף, מפני שהוא שומר לבשר, והשומרים מצטרפים לטומאה קלה שהיא טומאת אוכלים, דכתיב בה (ויקרא י״א:ל״ז) על כל זרע זרוע אשר יזרע, כדרך שבני אדם מוציאים לזריעה, חטה בקליפתה ושעורה בקליפתה ועדשין בקליפתן. ואע״ג דבההוא קרא טהור הוא כתיב ביה, טעמא משום דלא הוכשר, דסמיך ליה וכי יותן מים על זרע, דהוכשר, טמא הוא:",
+                "<b>והרוטב.</b> כשהיא קרושה דרך לאכלה עם הבשר, ומצטרפת להשלים שיעור כביצה. אבל אינה אוכל לקבל טומאה בפני עצמה:",
+                "<b>והקיפה.</b> תבלין. והן עצמן לאו אוכלים חשיבי, אבל לאצטרופי מצטרפין:",
+                "<b>והאלל.</b> גיד השדרה והצואר. והוא רחב ולבן וקשה וקורין לו בלע״ז קפיל״ו. ודוגמתו [באיוב י״ג] רופאי אליל כלכם. שמשנפסק אין לו רפואה להתחבר עוד, כך אתם, דבר שאין בו רפואה אתם אומרים לרפאות. אי נמי, קרי תנא אלל לבשר שפלטתו סכין, כשמפשיטין את הבהמה פעמים שהסכין פולט מן הבשר אצל העור, ולא חשיב אוכל, אבל מצטרף עם האוכל:",
+                "<b>והקרנים והטלפים.</b> כל שחותכן ויוצא מהם דם אצל עיקרן מלמטה שהן רכים. ומיהו באנפי נפשייהו לאו אוכלים נינהו:",
+                "<b>מצטרפין.</b> משום שומר:",
+                "<b>לטמא טומאת אוכלין.</b> להשלים שיעור כביצה. שאין אוכלים טמאים מטמאים בפחות מכביצה:",
+                "<b>אבל לא טומאת נבילות.</b> אם מניבלה הן, אין מטמאין, ואין מצטרפין לכזית להשלים שיעור נבילה לטמא אדם ובגדים שעליו, דכתיב (ויקרא י״א:ל״ט) הנוגע בנבלתה, ולא בעור שאין עליו כזית בשר והעור משלים לכזית, שהנוגע בו אינו טמא, לפי שאין שומר מצטרף לטומאת נבילות. וכן קיפה ורוטב לאו מין נבילה נינהו. ואלל וגידים לאו בשר הן. אבל אוכלים בעלמא הוו בהדי בשר:",
+                "<b>כיוצא בו.</b> [יש] שהוא מטמא טומאת אוכלים, להיות מקבל טומאה מן השרץ ומטמא אוכלין אחרים, ואינו מטמא מאליו טומאת נבילות לטמא אחרים:",
+                "<b>השוחט בהמה טמאה לנכרי.</b> ישראל ששחט בהמה טמאה לצורך נכרי ועודה מפרכסת, אע״ג דלא חזיא לנכרי דלא שריא שחיטה לבני נח עד שתמות, אפילו הכי הואיל וישראל שחט, שחיטה מעלייתא היא, והואיל דשחיטה שריא לגבי דישראל בבהמה טהורה, משויא ליה מחשבתו אוכלא בשחיטה אף בטמאה לנכרי. אבל נכרי בשחיטה לא משויא ליה מחשבתו אוכלא, דלא אשכחן שחיטה לגביה. וטמאה לישראל לא משויא ליה אוכלא, דבטלה מחשבתו:",
+                "<b>אבל לא טומאת נבילות עד שתמות.</b> דהא וכי ימות מן הבהמה כתיב (שם):",
+                "<b>או עד שיתיז את ראשה.</b> דהויא לה גיסטרא ונבילה מחיים, דחשובה מתה, ואפילו היא מפרכסת:",
+                "<b>ריבה הכתוב לטמא טומאת אוכלים.</b> דהא איכא כל הני דלגבי אוכלים אוכלא נינהו ונבילה לא מקרי אע״פ דשייכי בה:",
+                "<b>האלל המכונס.</b> האי אלל דסיפא לכולי עלמא הוי בשר שפלטתו סכין אצל העור:",
+                "<b>המכונס.</b> הנאסף למקום אחד. דהואיל ואחשביה לא בטיל וחשיב הבשר נבילה, וחייב עליו אם נגע ונכנס למקדש או אכל קודש. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אלו שעורותיהן.</b> מטמאין כבשרן:",
+                "<b>ועור חזיר של ישוב.</b> מפני שהוא רך ואוכלין אותו:",
+                "<b>אף עור חזיר הבר.</b> דסבר האי נמי רכיך. ואין הלכה כר׳ יהודה:",
+                "<b>חטוטרת של גמל הרכה.</b> כל זמן שלא טען משאוי:",
+                "<b>עגל הרך.</b> כל זמן שהוא יונק:",
+                "<b>ועור הפרסות.</b> כשחותכין הרגלים, והוא רך:",
+                "<b>בית הבושת.</b> בית הרחם של נקבה:",
+                "<b>ועור שתחת האליה.</b> עור הזנב מתחת מקום שאין שער, מפני שהוא רך:",
+                "<b>האנקה.</b> ריצ״ו:",
+                "<b>והלטאה.</b> לויירד״א:",
+                "<b>חומט.</b> לומג״ה:",
+                "<b>הלטאה כחולדה.</b> עורה חלוק מבשרה. ואין הלכה כר׳ יהודה:",
+                "<b>וכולן שעיבדן.</b> כל אלו שאמרו שהן מטמאים כבשר, אם עיבדן נעשו עור ובטלו מתורת בשר וטהורין:",
+                "<b>או שהלך בהן.</b> ששטחן כדי להלוך בהן, שהוא קצת עיבודן:",
+                "<b>חוץ מעור האדם.</b> דבר תורה עור האדם לאחר שעיבדו טהור, ומה טעם אמרו עור האדם שעיבדו טמא, גזירה שמא יעשה אדם עורות אביו ואמו שטיחין למטה לישב ולשכב עליהן:",
+                "<b>יש להן עורות.</b> ואין אחד מהן שיהיה עורו מטמא כבשרו. ודלא כת״ק דחשיב ארבעה מהן שעורותיהן כבשרן. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>בטהורה ובטמאה.</b> בין שהיא טהורה שחוטה והמפשיט טמא, בין שהיא נבילה טמאה והמפשיט טהור, אם מפשיטו לעשות מן העור שטיח דהיינו מצע להציע על גבי המטה או על גבי שלחן, כגון שקורע וחותך העור כולו לארכו מראש הבהמה ועד זנבה, ומתחיל להפשיט העור, הוי חבור יד להוציא טומאה מן הנבילה אם נוגע אדם טהור בעור, ולהכניס טומאה לבשר אם טהורה היא:",
+                "<b>עד כדי אחיזה.</b> שהן שני טפחים. וטפי מהכי לא הוי יד להכניס ולהוציא טומאה, ואם הבשר טהור ונגעה טומאה ביותר משני טפחים אלו לא נטמא הבשר, ואם הבשר נבילה ונגע טהור ביותר משני טפחים הללו לא נטמא הטהור:",
+                "<b>ולחמת.</b> אם לא חתך העור מתחלה לארכו אלא מפשיטו כפול לצורך חמת, מתחיל מצואר והופכו כלפי זנבה:",
+                "<b>עד שיפשיט את החזה.</b> הוי חבור. והנוגע בעור כנוגע בבשר בין ליטמא בין לטמא. מפני שהחזה קשה להפשיט מכל האברים:",
+                "<b>המרגיל.</b> שמתחיל מרגלי הבהמה להפשיט ומפשיטו כפול לצורך חמת:",
+                "<b>כולו חבור.</b> מפני שהחזה לסוף הפשטו הוא לפיכך כולו חבור עד החזה, והנוגע בעור המופשט כנוגע בבשר בין ליטמא בין לטמא:",
+                "<b>עור שעל הצואר.</b> מעצמו נפשט, לפיכך אינו חבור לעשות המופשט הראשון חבור כדרך שהחזה עושה:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>עור שיש עליו כזית בשר.</b> במקום אחד:",
+                "<b>הנוגע בציב היוצא ממנו.</b> רצועה ותלתול היוצא מאותו בשר ותלוי ודבוק במקצת. ובאותו ציב ליכא כזית אבל מעורה הוא לכזית:",
+                "<b>ובשערה.</b> שבעור כנגד אותו בשר:",
+                "<b>טמא.</b> דשערה הוי שומר:",
+                "<b>מטמא במשא.</b> שהרי נשא כזית נבילה:",
+                "<b>ולא במגע.</b> דאי אפשר ליגע ביחד, ושתי נגיעות אינן מצטרפות:",
+                "<b>לא במגע ולא במשא.</b> כדמפרש טעמא בסיפא שהעור מבטלן:",
+                "<b>ומודה ר״ע.</b> דאע״ג דלא הוי כזית מעורה במקום אחד, בכהאי גוונא כגון שתחב שני חצאי זיתים בקיסם, כלומר עץ דק, והסיטן, שהוא טמא. והלכה כר״ע:"
+            ],
+            [
+                "<b>קולית.</b> כל עצם שיש בו מוח קרוי קולית. וקולית המת הנוגע בה בין סתומה בין נקובה טמא, דהא עצם כשעורה במת מטמא במגע ובמשא, כדכתיב (במדבר י״ט:ט״ז) או בעצם אדם:",
+                "<b>וקולית המוקדשים.</b> שהפיגול והנותר מטמאין הידים. דגזרו בהו רבנן משום חשדי כהונה ועצלי כהונה, וגזרו אף בעצמות ששמשו את הנותר:",
+                "<b>קולית נבלה.</b> נבילה אין עצמותיה מטמאין, דכתיב בנבלתה, ולא בעצמות. וכן שרץ. הלכך סתומים טהורים אף מלטמא במשא, וכל שכן במגע דאי אפשר לו ליגע במוח שבפנים. ואף על גב דשומר מכניס ומוציא טומאה, הני מילי בדבר שאפשר ליגע בטומאה עצמה ואפילו לא נגע בה אלא בשומר, טמא, אבל היכא דאי אפשר ליגע בטומאה עצמה אין שומר מטמא:",
+                "<b>נקובים כל שהוא.</b> אפילו כחוט השערה שאפשר להכניס בו חוט השערה של ראשו או זקנו והרי הוא מיטמא בכך:",
+                "<b>מנין שאף במשא.</b> אקולית דנבלה קאי, דשרץ אינו מטמא במשא:"
+            ],
+            [
+                "<b>ביצת השרץ.</b> יש בשמונה שרצים שמטילים ביצים, כגון הצב והלטאה והחומט:",
+                "<b>המרוקמת.</b> שנוצר בה אפרוח:",
+                "<b>טהורה.</b> לפי שאי אפשר ליגע באפרוח שבפנים:",
+                "<b>ניקבה כל שהוא טמאה.</b> ואע״פ שלא נגע. שהשומר מכניס ומוציא טומאה בדבר שאפשר ליגע:",
+                "<b>עכבר שחציו בשר.</b> יש מין עכבר שאינו פרה ורבה אלא מעצמו נוצר מן האדמה, כאשפה המשרצת תולעים. ואם עדיין לא נשלמה בריאת העכבר אלא מצדו אחד הימני או השמאלי. הנוגע בבשר, טמא. באדמה שכנגדו, טהור:",
+                "<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האבר והבשר המדולדלים בבהמה.</b> נתלש ממנה אבר דהיינו בשר וגידים ועצמות, או נתלש ממנה בשר לבדו, ועדיין הן מעורין בה במקצת. ויש הפרש בין אבר מן החי, לבשר מן החי, שהאבר מטמא אדם וכלים כנבילה, והבשר שאינו אבר, טהור מכלום, כדילפינן מקרא דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה, ממקצת בהמה כגון אבר ממנה, וסיפא דקרא הנוגע בנבלתה יטמא, ומדכתיב וכי ימות משמע כעין מיתה בעינן שאינה עושה חליפין, לאפוקי בשר שעושה חליפין שאם יתלוש בשר מן הבהמה, בשר אחר עולה תחתיו:",
+                "<b>מטמאין טומאת אוכלין.</b> אם חשב עליהן להאכילן לנכרי, הוו אוכל לקבל טומאה ולטמא אחרים. דטומאת עצמן אין בהן עד שיתלשו כולן, אבל מקבלין טומאה מן השרץ ומטמאין בה את אחרים:",
+                "<b>וצריכים הכשר.</b> לבוא במים לאחר שנדלדלו, ואחר כך מקבלים טומאה לעולם:",
+                "<b>נשחטה הבהמה.</b> נטהרו מלטמא עוד משום נבילה. ואף על פי שאסורים באכילה משום ובשר בשדה טריפה, ידי נבילה טהרו, דאין שחיטה עושה ניפול:",
+                "<b>הוכשרו בדמיה.</b> לקבל טומאה בלא הכשר אחר, כדין בהמה שנשחטה ויצא ממנה דם שהוכשר בשרה באותו דם:",
+                "<b>מתה הבהמה,</b> הבשר שנדלדל <b>צריך הכשר.</b> לקבל טומאה מן השרץ אם לא הוכשר משנדלדל. דטומאת נבילה אין בו, דמיתה עושה ניפול ונחשב כאילו נפל אותו האבר או אותו הבשר המדולדל ואינו נעשה נבילה עמה במיתתה, אלא כאילו פירש מחיים הוא ובשר הפורש מן החי טהור:",
+                "<b>האבר מטמא משום אבר מן החי.</b> דמיתה עושה ניפול כדפרישנא, ואינו נעשה נבילה עמה, הלכך אינו מטמא משום נבילה. ואיכא בין אבר מן החי לאבר מן הנבילה, דבשר הפורש מאבר מן החי לא מטמא, שהרי אפילו בשר הפורש מן החי לא מטמא כל שכן בשר הפורש מאבר מן החי, ואילו בשר הפורש מאבר מן הנבילה מטמא כבשר הפורש מן הנבילה עצמה:",
+                "<b>ורבי שמעון מטהר.</b> אי אפשר לאוקמי מילתיה דר׳ שמעון אהך דסיפא, דממה נפשך, אי מיתה עושה ניפול ליטמא משום אבר מן החי, ואי אינה עושה ניפול ליטמא משום אבר מן נבילה. הלכך על כרחך ר׳ שמעון ארישא קאי, האבר והבשר המדולדלים בבהמה מטמאין טומאת אוכלין במקומן, ור׳ שמעון מטהר האבר כל זמן שמעורה. בבעלי חיים שאינו מטמא טומאת אוכלין. וטעמא דר׳ שמעון, דאמר קרא (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, אוכל שאתה יכול להאכילו לנכרי בהיתר קרוי אוכל ומטמא טומאת אוכלים, לאפוקי האבר והבשר המדולדלים שאסורים לנכרי משום אבר מן החי ומשום בשר מן החי. שאינן קרויין אוכל ואין מטמאין טומאת אוכלים. והלכה כר׳ מאיר בשתיהן:  "
+            ],
+            [
+                "<b>המדולדלים באדם טהורים.</b> דאדם כי ימות כתיב (במדבר י״ט):",
+                "<b>מת האדם הבשר טהור.</b> דמיתה עושה ניפול ובשר שפירש מן האדם החי טהור:",
+                "<b>האבר מטמא משום אבר מן החי.</b> ודין האבר שפירש מן האדם החי שהוא מטמא, כל זמן שהוא אבר שלם מטמא במגע ובמשא ובאוהל. אבל כזית בשר שפירש ממנו, או עצם כשעורה שפירש ממנו, טהור. ואבר שפירש מן המת וחזר ופירש מאותו אבר כזית בשר או עצם כשעורה, טמא:",
+                "<b>ור׳ שמעון מטהר.</b> באבר מן המת נמי כמו באבר מן החי. דסבר כשם שאבר מן החי בשר הפורש ממנו או עצם כשעורה הפורש ממנו טהור, הכי נמי באבר מן המת. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>הזרוע והלחיים.</b> בארץ ובחוץ לארץ. משום דבעי למיתני בחולין אבל לא במוקדשין, תני לכולהו:",
+                "<b>בפני הבית.</b> בזמן שבית המקדש קיים:",
+                "<b>ואתן אותם.</b> בחזה ושוק כתיב. אותם מיעוט הוא, חזה ושוק אין מידי אחרינא לא:"
+            ],
+            [
+                "<b>כל הקדשים שקדם מום קבוע להקדשן.</b> הרי הן כמקדיש עצים ואבנים לדמיהן, ואין בהן קדושת הגוף:",
+                "<b>ונפדו חייבין בבכורה.</b> אם ילדו לאחר שנפדו. אבל קודם פדיון לא, דקדושת דמים מדחה מן הבכורה שאין קדושה חלה על קדושה:",
+                "<b>וולדן וחלבן מותר לאחר פדיונן.</b> אבל מקדיש תמימים ונעשו בעלי מומין ונפדו ולדן אסור כדלקמן. ובין רישא דקתני מותר ובין סיפא דקתני אסור מיירי כגון דאיעבר לפני פדיונו ואתיליד לאחר פדיונו. וחלבן נמי דמקדיש תמימים ונפדו נפקא לן דאסור, דכתיב בפסולי המוקדשין שנפדו תזבח ואכלת בשר, תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:",
+                "<b>ואין עושין תמורה.</b> אפילו קודם פדיונן. טוב מעיקרא עושה תמורה ואפילו נעשה רע אחר שהקדישו, אבל רע מעיקרו אינו עושה תמורה:",
+                "<b>ואם מתו יפדו.</b> ואף על פי שאינן ראויין אלא לכלבים ואנן קיימא לן דאין פודין את הקדשים להאכילן לכלבים, הני כעצים בעלמא נינהו ולא נחית להו קדושת הגוף:",
+                "<b>חוץ מן הבכור והמעשר.</b> דאך על גב דקדם מומן להקדשן, חלה עליהן קדושה גמורה לכל דבריהם, אלא שאין כשרים ליקרב, דבכור ברחם תלה רחמנא, לא שנא תם ולא שנא בעל מום קדיש. תם קרב, ובעל מום נאכל לכהן במומו. ומעשר בהמה נמי כתיב ביה (ויקרא כ״ז:ל״ב-ל״ג) העשירי יהיה קודש לה׳ לא יבקר בין טוב לרע. טוב תם, רע בעל מום:",
+                "<b>או מום עובר קודם להקדישן.</b> דמום עובר כמאן דליתיה דמי:",
+                "<b>פטורים מן הבכורה.</b> דכתיב בפסולי המוקדשין שנפדו כצבי וכאיל, מה צבי ואיל פטורים מן הבכורה, דהא כל הבכור אשר יולד בבקרך ובצאנך כתיב (דברים ט״ו:י״ט), אף פסולי המוקדשין שנפדו אפילו ילדו לאחר שנפדו פטורים מן הבכורה:",
+                "<b>ומן המתנות.</b> הזרוע והלחיים והקיבה:",
+                "<b>ולדן וחלבן אסור.</b> בדאיעבר לפני פדיונו ואתיליד לאחר פדיונו מיירי, כדפרישית לעיל. דאי איעבר ואתיליד לאחר פדיונו, ולד צבי ואיל הוא. ואי אתיליד לפני פדיונו, אפילו קדם מומן להקדשן נמי ולדן אסור:",
+                "<b>והשוחטן בחוץ חייב.</b> ואע״ג דאינן ראוין לפתח אוהל מועד דהא בעלי מומין נינהו, ותנן הראוי לפתח אהל מועד חייבין עליו בחוץ ושאינו ראוי לפנים אין חייבים עליו בחוץ, מוקמינן לה למתניתין בדוקין שבעין ור׳ עקיבא היא דאמר אם עלו לא ירדו, הלכך הואיל ובפנים לא ירדו, חייבין עליהם בחוץ אם שחטן קודם פדיונן:",
+                "<b>ועושין תמורה.</b> קודם פדיונן. דכתיב (ויקרא כ״ז:י׳) טוב ברע או רע בטוב:",
+                "<b>ואם מתו.</b> מעצמן:",
+                "<b>יקברו.</b> דאין פודין את הקדשים להאכילן לכלבים:"
+            ],
+            [
+                "<b>בכור שנתערב במאה.</b> מתניתין איירי בבכור שבא ליד כהן ונפל בו מום ביד כהן ומכרו לישראל במומו. דאי בבכור ביד ישראל קודם שנתנו לכהן, אמאי פוטרים את כולן ממתנות כהונה, לימא ליה כהן, אי בכור הוא כולה דידי הוא, אי לא בכור הוא הב לי מתנתאי. אבל כשכבר בא ליד כהן ומכרו לישראל במומו ונתערב במאה, פוטרים את כולן ממתנות כהונה, דכל חד וחד יכול לדחות את עצמו ולומר לכהן שלי בכור הוא שמכרו הכהן ופטור מן המתנות, דמן הבכור אין נותנים מתנות שאין קדושה חלה על קדושה:",
+                "<b>אחד שוחט את כולן פוטרין לו אחד.</b> שאי אפשר שלא יהא הבכור אחד מהן, ויכול לומר זה הוא:",
+                "<b>צריך שירשום.</b> שיעשה בו סימן. שיבינו הכל שיש לכהן או לנכרי שותפות בה:",
+                "<b>ואם אמר, לו.</b> אם אמר כהן לישראל פרה זו אני מוכר לך חוץ מן המתנות שבה:",
+                "<b>פטור.</b> ישראל מן המתנות:",
+                "<b>אמר לו.</b> ישראל לחבירו טבח, מכור לי בני מעיה של פרה זו:",
+                "<b>והיו בהן מתנות.</b> הקיבה, שהיא אחת מן המתנות:",
+                "<b>נותנן.</b> לוקח זה לכהן:",
+                "<b>ואין המוכר מנכה לו מן הדמים.</b> שהרי היה יודע הלוקח שמתנות שם, וזה לא מכר לו את הקיבה:",
+                "<b>לקח הימנו במשקל.</b> כך וכך הליטרא, ושקל לו הקיבה. נותנה לו לוקח לכהן, שהרי הגזילה אצלו וצריך להשיב, והטבח ינכה לו מן הדמים שהרי מכר דבר שאינו שלו. ואם עבר השוחט ולא נתן מתנות מן הבהמה, לא נאסר הבשר באכילה, אבל מנדין אותו. ואפילו כהן שפטור מן המתנות אם הוא טבח ששוחט ומוכר בשוק ממתינין לו שתים ושלש שבתות, מכאן ואילך מוציאין ממנו מתנות ונותנין אותן לכהנים אחרים. ואם קבע בית מטבחים, אין ממתינים לו אלא מוציאין ממנו מיד, ואם לא רצה ליתן מנדין אותו:"
+            ],
+            [
+                "<b>מן הפרק של ארכובה.</b> הנמכרת עם הראש:",
+                "<b>עד כף של יד.</b> עצם רחב של כתף שקורין אספלדו״ן. והן שני עצמות, העצם האמצעי דהיינו מן הפרק של ארכובה הנמכרת עם הראש עד מקום שכנגדו בגמל ניכר, והעצם העליון המחובר לגוף. והזרוע הימיני בלבד הוא שנותנים לכהן, דכתיב (דברים י״ח:ג׳) ונתן לכהן הזרוע, המיומן שבזרוע:",
+                "<b>והוא של נזיר.</b> כלומר, וכן זרוע בשלה האמור בנזיר, כך ניטלת:",
+                "<b>וכנגדו ברגל שוק.</b> האמור בשלמים נמי הוי שני עצמות מן הפרק של ארכובה עד בוקא דאטמא דהיינו כל הירך:",
+                "<b>סובך של רגל.</b> היינו פרק שבין הקולית ועצם האמצעי. ואין הלכה כר׳ יהודה:",
+                "<b>הפרק של לחי.</b> אצל הצדעים. וחותך כלפי מטה:",
+                "<b>עד פיקה של גרגרת.</b> עד שיפוי כובע שהיא פקעיתה ופתחה של קנה, דהיינו לחיים התחתונות עם הלשון. פירוש אחר, פיקה של גרגרת טבעת הגדולה של קנה שעשויה עגולה כפיקה. ופיקה היא עגולה ככדור ובתוכה נקב שתוחבות הנשים בפלך להכבידו כשטוות בו:"
+            ]
+        ],
+        [
+            [
+                "<b>ראשית הגז.</b> כל הגוזז צאנו ואפילו גוזזן מאה פעמים נותן מן הגיזה מתנה לכהן:",
+                "<b>נוהג בארץ ובחוצה לארץ.</b> והאידנא נהוג עלמא כר׳ אלעאי, דאמר ראשית הגז אינו נוהג אלא בארץ. דיליף נתינה נתינה מתרומה, מה תרומה אינה נוהגת אלא בארץ אף ראשית הגז אינו נוהג אלא בארץ. ורבותי הורו במתנות נמי דאין נוהגות אלא בארץ, דראשית הגז והמתנות שוין הן. ולא הודו להן שאר חכמי הדור:",
+                "<b>במוקדשים.</b> אפילו קדשי בדק הבית. משום דכתיב גז צאנך, ולא של הקדש:",
+                "<b>נוהגים בבקר ובצאן.</b> דכתיב (דברים י״ח:ג׳) אם שור אם שה:",
+                "<b>ובמועט.</b> אפילו לא שחט אלא אחת:",
+                "<b>אלא ברחלות.</b> כתיב הכא (שם) גז צאנך, וכתיב התם (איוב ל״א:כ׳) ומגז כבשי יתחמם, מה להלן כבשים אף כאן כבשים:"
+            ],
+            [
+                "<b>ושתי צאן.</b> אלמא תרתי מקרי צאן:",
+                "<b>שנאמר חמש צאן עשויות.</b> שמעשות את בעליהן ואומרות לו קום עשה מצוה חדשה שלא היתה מצוה עליו בפחות מכן. והיינו על כרחך ראשית הגז, דכתיב ביה צאן דמשמע מרובה. דאילו בכוך כתיב בכור שור, דמשמע אפילו חד. וכן מתנות אם שור אם שה:",
+                "<b>מנה מנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:",
+                "<b>בכל שהן.</b> לאו דוקא, דבפחות מששים סלעים לא מחייב בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ששה עשר גרעיני שעורה:",
+                "<b>כמה הוא נותן לו.</b> הבא לחלק ראשית הגז שבידו, לא יפחות לכל כהן ממשקל חמש סלעים צמר:",
+                "<b>מלובן.</b> ולא שיהיה חייב הישראל ללבנו, אלא שיתן לו שיעור מן הצמר הצואי, דהיינו שאינו מלובן עד שכשילבננו הכהן יעמוד על משקל חמש סלעים צמר מלובן: כדי שיוכל לעשות ממנו בגד קטן:",
+                "<b>הראוי לשירות.</b> ומאי ניהו, אבנט. מדסמך קרא אחר ראשית הגז מיד. כי בו בחר ה׳ אלהיך מכל שבטיך לעמוד לשרת, שמעינן מינה דהכי קאמר, תן לו מראשית גז צאנך כדי שיוכל לעשות בגד לעמוד לשרת. והקטן שבבגדים הראוי לשירות הוא אבנט, והוא נעשה מחמש סלעים צמר מלובן. וראשית הגז אין לו שיעור מן התורה. ומדברי סופרים שלא יפחות מאחד מששים. ואין חייב בראשית הגז עד שיגזוז חמש צאן, ותהיה גיזת כל אחת מחמשתן אין פחות מי״ב סלע, שאם היתה גיזת אחת מהן פחות מי״ב סלע אע״פ שחמשתן גוזזות יותר מס׳ סלעים הרי זה פטור:",
+                "<b>עד שצבעו.</b> בעליו קודם שנתנו:",
+                "<b>פטור.</b> מליתנו עוד. דקנייה בשינוי, והוה ליה כמזיק מתנות כהונה או שאכלן, דפטור:",
+                "<b>ולא צבעו.</b> אין זה שינוי ואכתי בעיניה הוא:",
+                "<b>הלוקח גז צאנו של נכרי.</b> כשהוא מחובר לצאן, פטור. דגז צאנך כתיב, והאי צאן לאו דידיה הוא, ואצאן קפיד רחמנא ולאו אגיזין דידיה:",
+                "<b>אם שייר המוכר, המוכר חייב.</b> דאמר ליה לוקח מתנה דכהן גבך היא:",
+                "<b>ואם לאו הלוקח חייב.</b> דאמר ליה מוכר מתנה דכהן לא זבני לך:",
+                "<b>שחופות.</b> לא שחורות ולא לבנות:",
+                "<b>זה נותן לעצמו.</b> הלוקח נותן לעצמו על מה שלקח, והמוכר נותן לעצמו על מה ששייר אצלו. דגיזת הלבנות טובה משל שחופות: וכן זכרים ונקבות גיזת הזכרים קשה והאי דנקבות רכיך:"
+            ]
+        ],
+        [
+            [
+                "<b>שלוח הקן. אבל לא במוקדשין.</b> משכחת מוקדשין דאילו היו חולין היו חייבים בשלוח הקן, כגון שהיה לו עוף והקדישו כשהוא ברשותו לבדק הבית וברח ומצאו אח״כ רובץ על הקן והכירו. אי נמי, כגון שהקדיש גוזלות של שובכו למזבח לעולת נדבה ואח״כ כשגדלו אותן גוזלות ברחו ויצאו וקננו במקום אחר, דמעיקרא כי אקדשינהו דידיה הוו וחל הקדש עלייהו, והשתא דמצאן לאו מזומן הוא, ואי הוו חולין הוו מחייבי:",
+                "<b>ואינו נוהג אלא בשאינו מזומן.</b> דכתיכ כי יקרא, פרט למזומן:",
+                "<b>שקננו בפרדס.</b> שמרדו ויצאו מן הבית, ואינן חוזרות לבית ונעשו מדבריות. ופרדס לאו מזומן הוא מפני שיכולות לברוח:",
+                "<b>הרדסיאות.</b> שדרכן ליגדל עם בני אדם. ועל שם הורדוס המלך שהיה מתעסק בגידולן נקראו הרדסיאות על שמו:"
+            ],
+            [
+                "<b>עוף טמא פטור מלשלח.</b> דכתיב קן צפור, עוף משמע בין טהור בין טמא, צפור טהור ולא טמא:",
+                "<b>עוף טמא רובץ על ביצי עוף טהור.</b> אע״ג דמינא דאפרוחים בר שלוח הוא, פטור. דקן צפור בעינן, שתהא האם המקננת טהורה:",
+                "<b>ועוף טהור הרובץ על ביצי עוף טמא פטור.</b> דאמר קרא ואת הבנים תקח לך, לך ולא לכלביך:",
+                "<b>קורא.</b> בערבי קורין לו שונא״ר, ובלע״ז פרדי״ז. ודרכו שהזכר רובץ על הביצים כמו הנקבה. הלכך ר׳ אליעזר מחייב לשלח הזכר. אבל בשאר עופות מודה ר״א שזכר פטור, דאם אמר רחמנא, ולא אב. ואין הלכה כר״א:"
+            ],
+            [
+                "<b>בזמן שכנפיה נוגעות בקן חייב לשלח.</b> דאמר קרא רובצת, ולא מעופפת. ומדכתב רובצת ולא כתב יושבת, שמע מינה דאם כנפיה נוגעות בקן חייבת:",
+                "<b>שנאמר שלח.</b> לעולם משמע:",
+                "<b>נטל את הבנים וכו׳</b> דכיון דנטל את הבנים הוי ליה קן מזומן:"
+            ],
+            [
+                "<b>לוקה ואינו משלח.</b> אף על גב דלאו הניתק לעשה אין לוקין עליו, הכא היינו טעמא, דסבר רבי יהודה שלח מעיקרא משמע, והכי קאמר קרא, לא תקח האם אבל מה יש עליך לעשות כשתמצא הקן, שלח תשלח את האם, ואין כאן ניתק לעשה אלא עברת עשה ולא תעשה. ואין הלכה כרבי יהודה:",
+                "<b>אין לוקין עליה.</b> אם קיים עשה שבה. אבל אם לא קיים העשה, כגון הלוקח אם מעל הבנים ושחטה או מתה תחת ידו, לוקה:"
+            ],
+            [
+                "<b>מצוה שהיא כאיסר.</b> שאין בה חסרון כיס אלא דבר מועט:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..dda543454d926baf392e65640eccd76808bf0fd8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/merged.json	
@@ -0,0 +1,719 @@
+{
+    "title": "Bartenura on Mishnah Chullin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Chullin",
+    "text": [
+        [
+            [
+                "<b>הכל שוחטין.</b> בגמרא פריך, הכל שוחטים לכתחלה, ושחיטתן כשירה דיעבד. דמרישא משמע דהאי דמרבינן מהכל שוחטין לכתחלה, ובסיפא משמע דכי מרבינן מהכל, דיעבד מרבינן ליה אבל לכתחלה לא אתרבי. והא ליכא למימר כולה מתניתין לכתחלה וחדא קתני, דכיון דתנא הכל שוחטין פשיטא דכשרה. ובמסקנא מפרשא מתניתין בגמרא הכי, הכל שוחטין, כל המומחים היודעים הלכות שחיטה שוחטין, ואע״פ שאין מוחזקין, שלא שחטו לפנינו שלשה פעמים לראות אם יש בהן כח שלא יתעלפו בשחיטה ויבואו לידי שהיה. במה דברים אמורים דחשיבי מומחים, בזמן שאלו המוסרים לו לשחוט יודעים ומכירים בו שיודע הלכות שחיטה, אבל אם אין יודעים בו אם יודע הלכות שחיטה, לא ישחוט. ואם שחט, בודקין אותו, ואם יודע הלכות שחיטה שחיטתו כשרה:",
+                "<b>חוץ מחרש שוטה וקטן.</b> דאפילו דיעבד ויודעים הלכות שחיטה אסור לאכול משחיטתן. דתמיד הן מוחזקין לקלקל, שאין בהן דעת:",
+                "<b>וכולן ששחטו.</b> מדלא קתני ואם שחטו, אלא וכולן ששחטו, משמע דלאו אחרש שוטה וקטן גרידא קאי אלא אך אשאין יודעים בו אם יודע הלכות שחיטה דרישא קאי, דבודקין אותו. ואי ליתיה קמן דלבדקיה, ושחט ואחרים רואין אותו, שחיטתו כשרה. ולית הלכתא כי האי מתניתין. אלא אף על גב דאין אחרים רואין אותו וליתיה קמן דלבדקיה שחיטתו כשרה, דרוב מצויין אצל שחיטה מומחים הן, ואף לכתחלה שוחטין אע״פ שאין אחרים רואין אותן:",
+                "<b>שחיטת נכרי.</b> אפילו כהלכתה וישראל עומד על גביו, נבלה. אבל אינה אסורה בהנאה, דדוקא שחיטת מין האדוק לעבודה זרה אסורה בהנאה, דסתם מחשבת מין לעבודה זרה, אבל נכרי האמור כאן הוא מאותן שמעשה אבותיהן בידיהן:",
+                "<b>ומטמאה במשא.</b> כדכתיב (ויקרא י״א:מ׳) והנושא את נבלתה וגו׳, ואעפ״י שלא נגע. ולא היה צריך למתני, דכיון דנבילה היא בידוע שנבילה מטמאה במשא, אלא לומר לך, זו מטמאה במשא בלבד, ויש לך אחרת שמטמאה אפילו באוהל, ואי זו, זו תקרובת עבודר זרה:",
+                "<b>השוחט בלילה וכן הסומא.</b> תנא שוחט בלילה דומיא דסומא, מה סומא באפילה אף השוחט בלילה באפילה, ובהאי הוא דתנא השוחט דיעבד אין לכתחלה לא, אבל כשאבוקה כנגדו אפילו לכתחלה שוחטים בלילה:",
+                "<b>השוחט בשבת.</b> אע״פ שאם היה מזיד היה מתחייב בנפשו, שחיטתו כשרה. ומיהו אסורה באכילה ליומה, דלהכי תני בשבת וביום הכפורים, לאקושי שבת ליום הכיפורים, מה יום הכיפורים אסורה באכילה כל אותו היום משום עינוי, אף שבת אסורה באכילה כל אותו היום. ולמוצאי שבת מותרת בין לו בין לאחרים. והשוחט לחולה בשבת דבהתירא קא שחט. מותר לבריא לאכול ממנו באותו שבת בשר חי, אבל לא מבושל, שמא ירבה בשבילו:  "
+            ],
+            [
+                "<b>מגל יד.</b> יש לה שתי פיות, האחת חלקה כסכין והאחת יש בה פגימות, ובצד שהיא חלקה אין שוחטים לכתחלה, גזירה שמא ישחוט בצד הפגום. ולהכי תנא השוחט דמשמע דיעבד אין לכתחלה לא. ושמעינן מהא, דסכין פגומה ויש בה כדי לשחוט מן הפגם ולהלן, אסור לשחוט בה לכתחלה, אלא א״כ כרך הפגם בבגד או בגמי דהשתא ליכא למגזר דלמא אתי לשחוט במקום הפגם:",
+                "<b>בצור ובקנה.</b> מתניתין מיירי בצור ובקנה שהיו תלושים ולבסוף חברן ושחט בהן כשהן מחוברים, ודיעבד אין לכתחלה לא. אבל במחובר מעיקרו, אפילו דיעבד פסול. ותלוש גמור אפילו לכתחלה שרי:",
+                "<b>צור.</b> סלע מחודד. ולשון מקרא הוא (שמות ד׳:כ״ה), ותקח צפורה צור ותכרות:",
+                "<b>הכל שוחטים.</b> לאתויי ישראל מומר לעבירה אחת, או אפילו לעבירות הרבה שמותר לאכול משחיטתו. והוא שלא יהיה מומר לעבודה זרה או מחלל שבתות בפרהסיא. ובודק ישראל כשר הסכין ונותן לו, מפני שחזקתו שאינו טורח לבדוק, ואחר כן שוחט אפילו בינו לבין עצמו, וחוזר ישראל ובודק סכינו לאחר שחיטה, אם היא יפה שחיטתו כשרה. ואלו הצדוקין שאנו קורין להן קראים שאינן מאמינים בתורה שבעל פה, שחיטתן פסולה. אלא אם כן ישראל עומד ורואה השחיטה מתחלה ועד סוף:",
+                "<b>ולעולם שוחטים.</b> בין ביום, בין בלילה לאור האבוקה, בין בראש הגג, ולא חיישינן שמא יאמרו לצבא השמים עלה לשחוט. וכן שוחטים בראש הספינה, דמוכחא מלתא דלנקר ספינתו הוא צריך ולא לשר הים קשחיט:",
+                "<b>ובכל שוחטים.</b> בין בזכוכית בין בקרומית של קנה שהוא עשב הגדל באגם שחותך כסכין. אבל בקנה עצמו אין שוחטין בו לכתחלה, מפני נימין שפורשים ממנו ונוקבים הסימנים ואתי למעבד חלדה:",
+                "<b>מגל קציר.</b> שקוצרים בה התבואה. שפגימותיה נוטות כולן לצד אחד בשפוע:",
+                "<b>מגירה.</b> סכין מלא פגימות, ויש לכל פגימה מורשא מכאן ומכאן דהיינו אוגרות:",
+                "<b>שינים.</b> התחובים בלחי של בהמה. ודוקא כשהן שנים או יותר:",
+                "<b>והצפורן.</b> המחוברת:",
+                "<b>שהן חונקין.</b> שאין חותכין, אלא קורעין מחמת הפגימות. והאי חונקים, אשארא קאי ולאו אצפורן, דטעמא דצפורן משום מחובר הוא:",
+                "<b>מגל קציר.</b> ראשיה כפופים מאד ודרך הליכתה אינה קורעת:",
+                "<b>בית שמאי אומרים נבילה.</b> ומטמאה במשא. דגזרינן הולכה אטו הובאה. ובית הלל לא גזרי, דאפושי טומאה לא מפשינן משום גזירה. אבל באכילה מודו דאסורה, גזירה הולכה אטו הובאה:"
+            ],
+            [
+                "<b>השוחט מתוך הטבעת.</b> בטבעת הגדולה שהיא עליונה לכולן קאמר:",
+                "<b>ושייר בה מלוא החוט על פני כולה.</b> לצד הראש. שלא הטה לסכין לצאת מן הטבעת לצד הראש עד שגמר כל הטבעת כולה, כשרה:",
+                "<b>מלוא החוט.</b> כלומר כל דהו. אבל אם קודם שגמר את כולה הגרים את הסכין לצד הראש. ויצא מן הטבעת וגמר את השחיטה למעלה מן הטבעת שאינו מקום שחיטה, שהיא הגרמה, אף על פי שנשחט רוב הקנה במקום שחיטה, פסלי רבנן, הואיל וגמרו בפסול:",
+                "<b>רבי יוסי בר׳ יהודה אומר מלוא החוט על פני רובה.</b> אם שייך בה מלוא חוט השערה מן הטבעת לצד הראש על פני רוב הטבעת, כלומר שחתך רוב הקנה בתוך הטבעת ובמיעוטה הגרים ויצא ממנה לצד הראש וגמר השחיטה למעלה ממנה, כשרה, דברובא אתכשרה לה שחיטה, ואידך כי קא שחיט מחתך בשר בעלמא הוא. ופסק הלכה, השוחט למעלה מטבעת הגדולה, משפוי כובע ולמעלה, טריפה. משפוי כובע ולמטה, כשר. והיינו דשייר בחיטי, ששחט באותן שני חיטין של בשר שהן למעלה מטבעת הגדולה ולמטה משפוי כובע, ושייר בהן כל שהוא לצד הראש:  "
+            ],
+            [
+                "<b>השוחט מן הצדדים.</b> צדי הצואר:",
+                "<b>שחיטתו כשרה.</b> ואפילו לכתחילה נמי. ואיידי דבעי למתני סיפא המולק מן הצדדים, תני נמי השוחט בדיעבד:",
+                "<b>המולק מן הצדדים מליקתו פסולה.</b> דבמליקה כתיב (ויקרא ה׳:ח׳) ממול ערפו, דהיינו מאחוריו:",
+                "<b>השוחט מן העורף שחיטתו פסולה.</b> והני מילי שלא החזיר הסימנים אחורי העורף אלא חתך המפרקת עד שהגיע לסימנים, דקודם שהגיע לסימנים נטרפה בשבירת המפרקת. ואע״ג דבמליקה כשרה, התם הוא דכולה מתחלה ועד סוף הוי מן המליקה והוי כשאר שוחט שנוקב את הושט מעט מעט עד שגומר שחיטתו. אבל שחט מן העורף, כיון דשחיטה לאו הכי גמירי, לא הוי שבירת המפרקת מן השחיטה, ואיטרפה לה. והשוחט מן הצדדים דקתני רישא, אפילו בדלא אהדר הסימנים. דהא מישחטי סימנים שפיר קודם חתיכת המפרקת:",
+                "<b>המולק מן העורף.</b> לאו עורף ממש דהיינו מה שיש משפוי הקדקוד מאחוריו כל דבהדי פרצוף, דהא כתיב ממול ערפו, אלא מול הרואה את העורף דהיינו אחורי הצואר מלק בצפורן וחתך בשר ומפרקת עד שהגיע לסימנים. ",
+                "<b>מליקתו כשרה.</b> דזו היא מצות מליקתו לכתחלה. ואיידי דתנא השוחט מן העורף פסולה ואפילו בדיעבד, תנא נמי המולק בדיעבד:",
+                "<b>השוחט מן הצואר.</b> תחת הגרון קרי צואר. והוא דרך רוב השחיטות:",
+                "<b>שכל העורף.</b> כל מול הרואה את העורף:"
+            ],
+            [
+                "<b>כשר בתורין פסול בבני יונה.</b> דתורים משמע גדולים ולא קטנים. בני יונה קטנים ולא גדולים. דלא לשתמיט קרא ולכתוב מן בני התורים או מן היונה, ומדכתב בכולהו תורים ובני יונה שמע מינה לעכב:",
+                "<b>תחלת הציהוב.</b> כשמתחיל להביא נוצה יפה צהובה סביב לצוארו, פסולים בזה ובזה. בבני יונה פסולין משום גדלן. ובתורים משום קטנן. דיצאו מכלל קטנים, ולכלל גדולים לא באו. ומיהו בני יונה הקטנים ביותר, ששומטין כנף מהם ואין דם יוצא ממנו, פסולים מרוב קטנן:"
+            ],
+            [
+                "<b>כשר בפרה פסול בעגלה.</b> פרה אדומה ועגלה ערופה שתיהן נעשין בחוץ. אלא שפרה אדומה בשחיטה כשרה, בעריפה פסולה. עגלה ערופה, בעריפה כשרה בשחיטה פסולה. נמצא הכשר בפרה פסול בעגלה, והכשר בעגלה פסול בפרה:",
+                "<b>כשר בכהנים פסול בלוים.</b> כהנים, במומין פסולים, בשנים כשרים. לוים, במומין כשרים בשנים פסולים, דכתיב (במדבר ח׳:כ״ה) ומבן חמשים שנה ישוב מצבא העבודה. ובשילה ובבית עולמים שלא היה שם משא בכתף, אין השנים פוסלים בלוים אלא הקול בלבד, והקול אינו פוסל בכהנים לעולם. נמצא, בין במדבר בין בשילה ובבית עולמים, הכשר בכהנים פסול בלוים, הכשר בלוים פסול בכהנים:",
+                "<b>טהור בכלי חרס</b> כלי חרס טמא שאם הגיעה טומאה לאוירו ולא נגעה בו, נטמא הכלי חרס, דכתיב ביה (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו. ובגבו טהור, שאפילו נגעה טומאה בגבו לא נטמא בכך. אויר כל הכלים טהור, כל זמן שלא נגעה בהן הטומאה אף על פי שנתלית באוירן. וגבן טמא, שאם נגעה טומאה בגבן נטמאו. נמצא, הטהור בכלי חרס, טמא בכל הכלים. וטהור בכל הכלים, טמא בכלי חרס:",
+                "<b>טהור בכלי עץ טמא בכלי מתכות.</b> גולמי כלי עץ, דהיינו כלים שלא נגמרה כל מלאכתן. אבל נגמרה חקיקתן וראויין הן לתשמישן, טמאים. ופשוטי כלי עץ טהורים אפילו נגמרה כל מלאכתן, דאתקש כלי עץ לשק, דכתיב (שם) מכל כלי עץ או בגד או עור או שק, מה שק מיטלטל מלא וריקן, אף כל מיטלטל מלא וריקן. גולמי כלי מתכות טהורים, הואיל ולכבוד עשויין לא חשיבי כלי למלתייהו עד שתגמר כל מלאכתן. פשוטיהן טמאים, דלא אתקיש לשק ככלי עץ. נמצא, הטהור בכלי עץ טמא בכלי מתכות, הטהור בכלי מתכות טמא בכלי עץ:",
+                "<b>החייב בשקדים המרים.</b> שקדים המרים, קטנים חייבין במעשר, שדרכן לאכלן בקטנן קודם שיהיו מרים, גדולים פטורים, שאינן ראויין לאכילה. מתוקים, גדולים חייבין, שנגמר פריין, קטנים פטורין, שאין דרך אכילתן כן. נמצא, החייב בשקדים המרים פטור במתוקים, והחייב במתוקים פטור במרים:"
+            ],
+            [
+                "<b>התמד עד שלא החמיץ.</b> עד השתא איירי בתרתי מילי ודבר הנוהג בזה אינו נוהג בזה, והשתא איירי בחדא מלתא ובזמן שדבר זה נוהג בה אין דבר זה נוהג בה:",
+                "<b>תמד.</b> מים שנותנים על החרצנים והזגים וכשמחמיץ ותוסס נעשה יין, או על השמרים וקולטים אותן המים טעם היין. ובזמן שנתן שלשה חלקים מים והוציא ארבעה, לכולי עלמא יין מעליא הוא. והכא מיירי כגון שלא הוציא אלא כמו שנתן, או פחות או מעט יותר:",
+                "<b>עד שלא החמיץ.</b> מים בעלמא הוא ואינו נקח בכסף מעשר. דיין הוזכר בקיחת כסף מעשר (דברימ י״ד) ונתת הכסף בכל אשר תאוה נפשך וגו׳, מה הפרט מפורש פרי מפרי וגדולי קרקע אף כל פרי מפרי וגדולי קרקע:",
+                "<b>ופוסל את המקוה.</b> דשלשה לוגין מים שאובין פוסלין את המקוה אם נפל לתוכו קודם המשכת ארבעים סאה, ויין אינו פוסל את המקוה אלא בשינוי מראה:",
+                "<b>משהחמיץ.</b> חשוב יין. ונוהג בו קיחת מעשר, ואין נוהג בו פסול מקוה:",
+                "<b>האחין השותפין.</b> האחין שהן שותפין בירושתן:",
+                "<b>כשחייבים בקלבון פטורין ממעשר בהמה.</b> האחין שחלקו ולבסוף נשתתפו, חייבים בקלבון, וכשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע, שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להן לשקול לחצאין. ופטורים ממעשר בהמה מכל הנולדים להם כל ימי שותפות, שהשותפות פטור ממעשר בהמה, כדאיתא בבכורות בפרק בתרא [דף נ״ז], יהיה לך, ולא של שותפות. והתם מוקים ליה להאי קרא במעשר, ואע״ג דבבכור כתיב:",
+                "<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם חייבין במעשר בהמה, לעשר כל הנולדים להם כל ימי שותפותם. דאמר התם, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, מכל מקום:",
+                "<b>ופטורין מן הקלבון.</b> לגמרי. ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד. והאב השוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון, דתנן בשקלים [פ״א] השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור, ובניו נמי אין מצות שקליהם עליו והוו להו כשכנו ובן עירו:",
+                "<b>כל מקום שיש מכר.</b> שאדם יכול למכור את בתו. דהיינו כשהיא קטנה:",
+                "<b>אין קנס.</b> אם נאנסה או נתפתתה אין לאביה חמשים כסף. דנערה כתיב, (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסך:",
+                "<b>וכל מקום שיש קנס.</b> דהיינו כשהיא נערה:",
+                "<b>אין מכר.</b> שאין אדם מוכר את בתו לאחר שהביאה סימני נערות. ומתניתין ר׳ מאיר היא, דאמר קטנה מבת יום אחד עד שתביא שתי שערות יש לה מכר ואין לה קנס. משתביא שתי שערות עד שתבגר יש לה קנס ואין לה מכר. אבל חכמים אומרים, קטנה מבת שלש שנים ויום אחד עד שתביא שתי שערות. יש לה מכר ויש לה קנס. והלכה כחכמים. ונמצא שהבת מיום שנולדה עד שתראה לביאה יש לה מכר ואין לה קנס. ומשתראה לביאה עד שתביא סימנין, יש לה מכר ויש לה קנס. ומשתביא סימנין עד שתבגר, יש לה קנס ואין לה מכר. ואין בין נערות לבגרות אלא ששה חדשים:",
+                "<b>כל מקום שיש מיאון.</b> יתומה שהשיאוה אמה ואחיה ואפילו לדעתה, יכולה למאן ויוצאה בלא גט, עד שתביא סימנין. וכל ימי קטנותה אינה ראויה לחליצה אם יבמה היא, דאיש כתיב בפרשה (שם כ״ה) ואם לא יחפוץ האיש, ומקשינן אשה לאיש. ומשנראית לחליצה אינה יכולה למאן:",
+                "<b>כל מקום שיש תקיעה.</b> בערבי שבתות וימים טובים תוקעים שלש תקיעות להבטיל את העם ממלאכה ובין השמשות תוקע ומריע ותוקע ושובת:",
+                "<b>אין הבדלה.</b> לא על הכוס ולא בתפלה. שאין הבדלה אלא במוצאי שבתות וימים טובים:",
+                "<b>יום טוב שחל להיות בערב שבת תוקעים.</b> אע״פ שגם היום יום טוב היה ואין בו מלאכה, תוקעין להבטיל ממלאכת אוכל נפש:",
+                "<b> ולא מבדילין.</b> מפני שהנכנס חמור מן היוצא:",
+                "<b>חל להיות במוצאי שבת מבדילין.</b> לפי שהיוצא חמור מן הנכנס. ותקיעה אין כאן:",
+                "<b>כיצד מבדילין.</b> בין שבת ליום טוב כשחל יום טוב להיות במוצאי שבת:",
+                "<b>רבי דוסא אומר בין קודש חמור.</b> ואין הלכה כר׳ דוסא דלא מזלזלינן ביום טוב לקרותו קודש הקל:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחט אחד בעוף.</b> משום דלכתחלה מיבעי לשחוט שני סימנין אפילו בעוף, תנא השוחט, דמשמע דאחד בעוף דיעבד אין לכתחלה לא. אבל שנים בבהמה לכתחלה הוי, דעד כמה לשחוט וליזול. אי נמי, משום דבעי למתני רובו של אחד כמוהו דדוקא דיעבד, דלכתחלה צריך שיתכוין לשחוט כל הסימן כולו. ואחד בעוף נפקא לן דכשר, מקרא דכתיב (ויקרא י״א) זאת תורת הבהמה והעוף וכל נפש החיה הרומשת במים, הטילו הכתוב לעוף בין בהמה לדגים, לחייבו בשני סימנין אי אפשר שכבר הוקש לדגים, לפטרו בלא כלום אי אפשר שכבר הוקש לבהמה, הא כיצד, הכשרו בסימן אחד. ושחיטה מן הצואר ובשני סימנים. וחמשה דברים הפוסלים את השחיטה, שהייה דרסה חלדה הגרמה ועיקור, כולהו גמרא גמירי לה. דתניא, וזבחת כאשר צויתיך, מלמד שנצטוה משה בעל פה על הלכות שחיטה, על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:",
+                "<b>עד שישחוט את הוורידים.</b> כמין חוטין שעל שני צדי הקנה. ואעוף בלבד קאי רבי יהודה, כדי להוציא את דמו, הואיל וצולהו כולו כאחד. ושחיטה דקאמר רבי יהודה. לאו דוקא, אלא שינקב הוורידין בשעת שחיטה קודם שיקרוש הדם דתו לא נפיק על ידי מליחה. ואין הלכה כרבי יהודה:",
+                "<b>רוב אחד בעוף כו׳</b> ואע״ג דתנן ברישא רובו של אחד כמוהו, הדר תנא הכא רוב אחד בעוף וכו׳, חד בחולין וחד בקדשים. דאי אשמעינן בחולין הוה אמינא חולין הוא דסגי ליה ברובא משום דלאו לדם הוא צריך, אבל קדשים דלדם הוא צריך לא תסגי ליה ברובא, קמשמע לן:"
+            ],
+            [
+                "<b>שנים אוחזין בסכין ושוחטין.</b> בהמה אחת:",
+                "<b>אפילו אחד למעלה ואחד למטה.</b> שזה אוחז בקצה אחד של סכין וחבירו בצדו השני:"
+            ],
+            [
+                "<b>התיז את הראש.</b> כאדם המתיז קנה או דלעת, שדוחק הסכין בכח ופוסק. וזו היא דרסה:",
+                "<b>היה שוחט.</b> במשיכה, והתיז הראש בהבאה בלבד או בהולכה בלבד. ולשחיטת הסימנים שיעור הכשר, קרי התיז את הראש:",
+                "<b>אם יש בסכין מלא צואר.</b> חוץ לצואר הבהמה והעוף ששוחט:",
+                "<b>כשרה.</b> שיש בסכין כדי לשחוט במשיכה בלא דרסה. אבל אם אין אורך הסכין אלא כעובי הצואר או חוץ לצואר משהו, דרסה היא, שאין הסימנים נחתכין במשיכה זו לבדה בלא דרסה:",
+                "<b>אם יש בסכין מלוא צואר אחד.</b> חוץ לשני הצוארים, דהיינו שיעור שלשה צוארים:",
+                "<b>איזמל.</b> תער דק קטן מאד. ולא גזרינן איזמל שאין לו קרנים אטו איזמל שיש לו קרנים. ואיזמל שיש לו קרנים הוא שרגילים לעשות כמין קרנים לאיזמל לנוי על גביו ונוטים לצד ראשו. ומתוך שהוא קטן מאד הוא נשמט מן הצואר, וכשהוא מוליך ומביא יש לחוש שמא יחלידו הסימנים אותן הקרנים:",
+                "<b>נפלה סכין ושחטה.</b> טעמא דנפלה, הא הפילה הוא, כשרה. ואע״ג דלא איכוין לשחוט, דלא בעינן כוונה בשחיטה, מדאיצטריך קרא למימר גבי קדשים לרצונכם תזבחו, לדעתכם זבוחו כלומר מדעת וכוונה, שמע מינה דבחולין לא בעינן כוונה:",
+                "<b>נפלה סכין והגביהה.</b> ושהה בהגבהה זו:",
+                "<b>כליו.</b> בגדיו:",
+                "<b>או שהשחיז את הסכין.</b> קודם שחיטה:",
+                "<b>ועף.</b> נעשה עיף ויגע מחמת השחזה, וכשהתחיל לשחוט לא היה בו כח ופסק שחיטתו, ובא חבירו ושחט:",
+                "<b>כדי שחיטה אחרת.</b> כדי שישחוט רוב שנים בבהמה אחרת כמותה כשהיא רבוצה גסה לגסה, ודקה לדקה, ועוף לעוף. והרמב״ם פסק כדברי האומר כדי שחיטת בהמה דקה לעוף, ובעי נמי כדי שיגביהנה וירביצנה. ולא נהגו כן:",
+                "<b>כדי בקור.</b> כשיעור שהטבח בודק ומבקר את סכינו. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>ופסק את הגרגרת.</b> היינו עיקור. ובבהמה קאי:",
+                "<b>תחת השני.</b> תחת הסימן השני. שהיה תוחב הסכין בין הסימן לצואר:",
+                "<b>החליד.</b> כסה. ולשון חלדה, כחולדה הדרה בעקרי הבתים דמכסיא:",
+                "<b>ופסקו.</b> מלמטה למעלה:",
+                "<b>נבלה.</b> ומטמאה במשא:",
+                "<b>טריפה.</b> ואינה מטמאה:",
+                "<b>ודבר אחר גרם לה להפסל.</b> כגון אחד מן הטריפות השנויות בפרק ואלו טריפות:"
+            ],
+            [
+                "<b>בידים מסואבות.</b> כלומר בלא נטילת ידים. דגזרו על הידים להיות שניות לטומאה. ובחולין שנעשו על טהרת הקודש מיירי, דשני עושה שלישי בהן. דאילו בחולין גרידא, אפילו היו מוכשרין בדם אין שני עושה שלישי בחולין:",
+                "<b>לפי שלא הוכשרו בדם.</b> שאין אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם מים יין שמן חלב ודבש דם טל:",
+                "<b>הוכשרו בשחיטה.</b> מגו דשריא שחיטה להך בשר מידי אבר מן החי, משויא ליה נמי אוכלא לגבי טומאה. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>השוחט את המסוכנת.</b> כל שמעמידים אותה ואינה עומדת מחמת חוליה, הויא מסוכנת. ואפילו יש לה כח בשיניה לאכול קורות ובקעיות של עץ:",
+                "<b>עד שתפרכס.</b> דאי לא פרכסה חיישינן שמא ניטלה נשמתה קודם גמר שחיטה:",
+                "<b>אם זינקה.</b> כדרך שהבהמות נופחות בגרונם והדם מקלח ומזנק בכח:",
+                "<b>השוחט בלילה.</b> בהמה מסוכנת שצריכה פרכוס, ולא ידע אם פרכסה, ולמחר השכים ומצא כותלי בית שחיטת הצואר מלאים דם, כשרה, מפני שזינקה. וכשיטת ר׳ אליעזר דמכשיר לה בזינוק, אמרה רבי שמעון. ואין הלכה כר׳ אליעזר:",
+                "<b>אחד בהמה דקה ואחד בהמה גסה.</b> צריכה פרכוס אם היא מסוכנת:",
+                "<b>שפשטה ידה.</b> בגמר שחיטה:",
+                "<b>ולא החזירה פסולה.</b> אם היתה מסוכנת. לפי שאין זה פרכוס אלא כן דרכה בשעת צאת נפשה. אבל גסה לאו אורחה בהכי, ובין שפשטה ולא כפפה בין שכפפה ולא פשטה כשרה:"
+            ],
+            [
+                "<b>ורבי אליעזר פוסל.</b> אם בהמת נכרי היא. אע״ג דישראל קשחיט לה מהניא בה מחשבת נכרי, דסתם מחשבתו לעבודה זרה:",
+                "<b>חצר כבד.</b> יותרת הכבד:",
+                "<b>אמר רבי יוסי קל וחומר.</b> דלא מהניא מחשבת בעלים, הואיל וישראל שחיט לה:",
+                "<b>ומה במקום שמחשבה פוסלת.</b> דהיינו במוקדשים כדכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב, קרי ביה לא יחשוב, כלומר שלא יחשוב לאכלה חוץ לזמנו כי פגול יהיה:",
+                "<b>אין הכל הולך אלא אחר העובד.</b> דכתיב המקריב לא יחשב. אבל בעלים לא פסלי במחשבתן כי מקריב לה כהן. מקום שאין המחשבה פוסלת. בגמרא מפרש למתניתין דהכי קאמר, ומה במקום שהמחשבה פוסלת במוקדשים בארבע עבודות, אין הכל הולך אלא אחר העובד.",
+                "<b>מקום שאין מחשבה פוסלת בחולין</b> אלא בשתי עבודות, אינו דין שלא יהא הכל הולך אלא אחר השוחט. והכי פירושה, במקום שהמחשבה פוסלת במוקדשים בארבע עבודות שחיטה וקבלת הדם זריקה והולכה, באיזו מאלו שחשב על מנת לאכול מן הזבח חוץ לזמנו, פגול הוא, ואע״פ שיש בה חומרא זו אין מחשבה הולכת אלא אחר העובד. חולין לענין עבודה זרה שאין מחשבה פוסלת בהן בארבע עבודות אלא בשתיים, בשחיטה ובזריקה, דהני הוא דכתיבן, זובח לאלהים יחרם (שמות כ״ב:י״ט), בל אסיך נסכיהם מדם (תהילים ט״ז:ד׳), אבל קבלה והולכה לא כתיב בהו. והקטרה אע״ג דשייכא בעבודה זרה, מיהו לאו עבודה היא לאפסודי בהמה משום הקטר חלבה לעבודה זרה היכא דלא נשחטה ולא נזרק דמה לעבודה זרה, דהא אפילו בפנים לא מיפסיל קרבן אם חשב על אכילת בשר בשעת הקטר חלבים, וכיון שמצינו קולא במחשבת חוץ, דין הוא שנקל בזה שלא יהא הדבר תלוי אלא בשוחט. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>השוחט לשם הרים וכו׳ שחיטתו פסולה.</b> ותקרובת עבודה זרה לא הויא ליאסר בהנאה, משום דכל הני אינן נעשים עבודה זרה, דכתיב (דברים י״ב:ב׳) אלהיהם על ההרים, ולא ההרים אלהיהם. ומיהו פסולה מלאכול, משום דדמיא לשחיטה לשם ע״ז ומחלפא בה. ודוקא שאמר לשם הרים לשם גבעות, אבל אם אמר למלאך הממונה על ההרים ועל הגבעות, הרי זו זבחי מתים ואסורה בהנאה:",
+                "<b>לשם דבר כשר.</b> שחיטה סתם:"
+            ],
+            [
+                "<b>אין שוחטין לתוך ימים.</b> שלא יאמרו לשרו של ים הוא שוחט:",
+                "<b>ולא לתוך הכלים.</b> שלא יאמרו לזרוק דמה לעבודה זרה קא עביד:",
+                "<b>עוגה.</b> גומא. לשון עוגיאות לגפנים במועד קטן [פ״א מ״א]:",
+                "<b>עוגה של מים.</b> דוקא עכורים, אבל צלולין לא. שמא יאמרו לפרצוף פניו הנראה במים הוא שוחט:",
+                "<b>ובספינה.</b> יכול לשחוט על גבי כלים והדם שותת ויורד לתוך הים. שהרואה אומר כדי שלא ללכלך הספינה הוא עושה:",
+                "<b>אין שוחטין לגומא כל עיקר.</b> ואפילו בבית. וטעמא דגומא, מפני שהוא חק המינים:",
+                "<b>אבל עושה גומא.</b> בגמרא מפרש דהכי קאמר, אין שוחטים לגומא כל עיקר. והרוצה לנקר חצרו כיצד הוא עושה, עושה מקום חוץ לגומא ושוחט והדם שותת ויורד לגומא:",
+                "<b>יחקה את המינים.</b> יחזיק ידיהן בחקותיהם. יחקה לשון חק:"
+            ],
+            [
+                "<b>השוחט.</b> חולין בחוץ:",
+                "<b>לשם עולה.</b> כיון דעולה באה בנדר ונדבה הרואה אומר עכשיו הוא מקדיש ושוחטה לעולה וקדשים בחוץ מותרים. הלכך גזור רבנן עלה ופסולה. וכן שלמים [וכו׳]:",
+                "<b>אשם תלוי.</b> בא על ספק חיוב כרת. כגון שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ואין ידוע איזו מהן אכל. אשתו ואחותו עמו במטה ובא על אחת מהן ואין ידוע על איזו מהן בא, מביא אשם תלוי להגן מן היסורים עד שיוודע לו אם חטא ודאי מביא חטאתו. ומתניתין ר׳ אליעזר היא דאמר [כריתות כ״ה ע״א] מתנדב אדם אשם תלוי בכל יום, שבכל יום עומד בספק חטא ולבו נוקפו שמא חטאתי. ונמצא שדבר הנידר ונידב הוא:",
+                "<b>לשם פסח.</b> ופסח נמי מקרי דבר הנידר ונידב, הואיל והוא עשוי להפרישו כל ימות השנה ולהניחו עד זמנו, אמרי קא שחיט שלמים בחוץ ואכיל להו:",
+                "<b>ורבי שמעון מכשיר.</b> דלא חייש למראית העין:",
+                "<b>אשם ודאי.</b> כגון אשם גזילות, מי שנשבע לשקר על כפירות ממון. ואשם מעילות, ואשם שפחה חרופה. ועל שם שאשם תלוי בא על ספק קרי להני אשם ודאי:",
+                "<b>לשם בכור לשם מעשר.</b> מידע ידעי אינשי דשקר הוא, דבכור ומעשר קלא אית להו ומידע ידעי מקמי הכי, דאילו ההוא שעתא לאו בני אפרושי נינהו דנימא השתא קמקדיש להו:",
+                "<b>זה הכלל.</b> לאתויי אם אמר הריני שוחט לשם עולת נזיר, שהיא פסולה. דמהו דתימא ליכא למיחש לחורבא, דמידע ידעי דהא לא נדר, קמ״ל דמימר אמרי דלמא נדר בצנעא זה שלשים יום שהוא סתם נזירות ובשלשים יום לא מנכרא מלתא לשכניו:",
+                "<b>ושאינו נידר ונידב.</b> לאתויי עולת יולדת, שאם אמר לשם עולת יולדת בפירוש, כשרה. ואפילו לשם אשה שאינה חייבת קרבן לידה. ומהו דתימא הואיל ואין אותה אשה חייבת קרבן לידה לא היתה זו אלא נדבה, קמ״ל דאימר שמא הפילה, דמפלת אין לה קול ונמצא קרבן זה חובה ולא נדבה ולפיכך שחיטתו כשרה:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו טרפות.</b> ניקב הושט. שני עורות יש לו לושט, החיצון אדום והפנימי לבן. אם ניקב זה בלא זה כשרה, נקבו שניהן אפילו זה שלא כנגד זה, טרפה. וכל נקב במשהו:",
+                "<b>ופסוקת הגרגרת.</b> לרחבה ברובה. ואינה טריפה עד שיפסק רוב החלל. ועובי התנוך אינו משלים לרוב. ודוקא כשנפסקה לרחבה הוא דפסולה ברובה, אבל לארכה של קנה, אפילו לא נשתייר בה אלא חוליא אחת למעלה לצד הראש וחוליא אחת למטה סמוך לכנפי ריאה, כשרה, לפי שכל זמן שהבהמה מושכת צוארה יותר הסדק מתמעט ואינו נראה:",
+                "<b>ניקב קרום של מוח.</b> שני קרומים יש למוח, העליון דבוק לעצם הגולגולת, והשני הסמוך למוח. אם ניקב העליון והשני הסמוך למוח קיים, כשירה. ניקב השני הסמוך למוח אע״פ שהעליון קיים, טרפה, ואע״פ שלא ניקב העצם:",
+                "<b>ניקב הלב לבית חללו.</b> שני חללים יש ללב, הגדול לצד ימין הבהמה, וחלל קטן לצד שמאל. אם ניקב הלב במשהו והגיע הנקב לאחד משני אלו החללים, טרפה. וכן אם ניקב בסחוס שבלב העשוי כעין ביב והוא קרוי קנה הלב, טרפה:",
+                "<b>נשברה השדרה.</b> חוליות השדרה:",
+                "<b>ונפסק החוט.</b> כמין חוט לבן יוצא מן המוח ועובר על פני אורך השדרה כולה, וקרום דק מקיף את החוט. ואם נפסק רוב הקיפו של קרום זה ברחבו, היינו נפסק החוט וטריפה, ואפילו לא נשברה השדרה, אלא אורחא דמלתא נקט, דרוב פסיקת החוט על ידי שבירת השדרה הוא:",
+                "<b>ניטל הכבד ולא נשתייר הימנו כלום טריפה.</b> עד שישתייר כזית במקום מרה וכזית במקום שהיא חיה משם, דהיינו מקום תלייתה כשהיא מעורה ודבוקה תחת הכליות. ואם נשתייר בה פחות משני זיתים בשני מקומות הללו, או אפילו יותר משני זיתים ושלא בשני מקומות הללו, טריפה:",
+                "<b>הריאה שניקבה.</b> שני קרומים דקים יש לריאה, ניקב זה בלא זה, כשרה. ניקבו שניהן והרוח יוצא כשנופחים אותה, טריפה. ומטעם ריאה שניקבה נאסרו כל הסירכות שבריאה כשהם במקום דעבידי לאינתוקי, לפי שאין סירכא בלא נקב, שהריאה שואבת כל מיני משקה והמשקה נעשה עב בתוכה ויוצא מעט מעט דרך הנקב ונקפה ונעשה קרום. וכשהסירכות במקום דלא עבידי לאינתוקי, כגון אונא באונא כסדרן, זו מגינה על זו וחוזרת לבריאותה ואין הנקב מתגלה, אבל כשהם במקום דעבידי לאינתוקי, הקרום מתפרק והנקב מתגלה:",
+                "<b>או שחסרה.</b> כגון שחסרה אחת מחמש אונות שיש לריאה. ואם נחסרה אחת משלש האונות של צד ימין, יש אומרים שהענוניתא משלמת וכשרה. ואם חסרה הענוניתא עצמה, יש מכשירין, דאין זה חסרון, שהרבה בהמות אין להם ענוניתא. כך מוכח בגמרא:",
+                "<b>עד שתנקב לבית הסמפונות.</b> קנוקנות קטנות המתפשטות בתוך הריאה כולן שופכין לסימפון הגדול. ולבית הסמפונות דתנן, כלומר לסמפון הגדול שכל הסמפונות שופכים לו. ואין הלכה כרבי שמעון:",
+                "<b>ניקבה הקיבה.</b> נקב מפולש לתוך חללה בכל שהוא:",
+                "<b>ניקבה המרה.</b> הכיס שלה. למקום שאין הכבד סותמתה:",
+                "<b>ניקבו הדקין.</b> בני מעים. למקום שאין דקים אחרים סמוך לנקב להגין עליו. אבל הדרא דכנתא דאנקיב לחבריה, חבריה מגין עליה:",
+                "<b>כרס הפנימי.</b> כל הכרס כולו קרוי כרס פנימי ונקובתו במשהו. כרס החיצונה, בשר החופה את רוב הכרס והוא קרום עב עובר על כל החלל מן החזה ועד הירכים. והכרס מיעוטו נחבא תחת צלעות החזה. ורובו תחת אותו קרום. ונקרע ברובו דקאמר, היינו שרואים כמה יש מן הקרום כנגד אותו רוב הכרס ואם נקרע שם רוב מה שיש מן הקרום כנגד הכרס, טריפה. ואם ממקום שהכרס כלה ולמטה נקרע אותו קרום, כשרה:",
+                "<b>הגדולה טפח.</b> בשור גדול אם נקרע טפח, טריפה, אע״ג דלא הוי רובה. ובעגל קטן מטרפא ברובה, אע״ג דלא הוי טפח. והלכה כרבי. יהודה:",
+                "<b>המסס ובית הכוסות.</b> סוף הכרס עשוי ככובע וקרוי בית הכוסות, והמסס מחובר בו, וסביב לחבורן כשבאים להבדילן יש דופן לזה ודופן לזה, ובאמצע הן שופכין זה לתוך זה, והמא. כל נכנס מבית הכוסות להמסס ומן המסס לקיבה ומהקיבה לדקין:",
+                "<b>שניקבו לחוץ.</b> שהנקב נראה מבחוץ. כגון שניקבו או זה או זה שלא במקום חבורן. לאפוקי אם נקבו במקום חבורן דכשר, לפי שדופן המסס מגין על נקבי בית הכוסות, ודופן בית הכוסות מגין על נקבי המסס:",
+                "<b>נפלה מן הגג.</b> ושחטה מיד, טריפה, אם לא הלכה ברגליה אחר נפילתה. דחיישינן שמא נתרסקו אבריה. ואם הלכה מלא קומתה, כשרה ואינה צריכה בדיקה. ואם עמדה ולא הלכה ושחטה, צריכה בדיקה. וכן אם שהתה מעת לעת אחר שנפלה ושחטה, אע״פ שלא הלכה ולא עמדה, כשרה וצריכה בדיקה. ובדיקה זו בחלל הגוף בפנים לראות אם נתרסקו אבריה. ובית הרחם וכן הסימנים אין בהם משום ריסוק אברים:",
+                "<b>נשתברו רוב צלעותיה.</b> עשרים ושתים צלעות גדולות שיש בהן מוח יש לבהמה, אחד עשר מכאן ואחד עשר מכאן. נשתברו שש מכאן ושש מכאן, או אחד עשר מכאן ואחד מכאן, זהו נשתברו רוב צלעותיה. והוא שנשברו מחציין כלפי השדרה, לפי ששם חיותה, ולא מחציין לצד החזה:",
+                "<b>ודרוסת הזאב.</b> שמכה בצפרניו בבהמה ומטיל בה ארס ושורפה. ואין דריסה אלא ביד, אבל לא ברגל. ואין דרוסה אלא מדעת. ודרוסה שאמרו, צריכה בדיקה כנגד בני מעיים, וכגון ספק דרסה או שראה שדרסה ואין מקום הדריסה ניכר מבחוץ, צריכה בדיקה גבה וכריסה וצדיה וכל שכנגד בני מעיים. ואם האדים שם בשר, טריפה. ואם ודאי דרוסה היא, בודק כנגד מקום הדריסה ורואה אם האדים הבשר, טריפה, ואם לאו כשרה:",
+                "<b>דרוסת הזאב בדקה.</b> אבל בגסה לא אלים זיהריה למקלייה:",
+                "<b>ודרוסת ארי בגסה.</b> וכל שכן בדקה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולאו לאפלוגי עליה. והלכה כמותו:",
+                "<b>הנץ.</b> אשפרוי״ר בלע״ז:",
+                "<b>בעוף הדק.</b> יונים וצפורים:",
+                "<b>דרוסת הגס.</b> אשטו״ר:",
+                "<b>בעוף הגס.</b> אווזים ותרנגולים:",
+                "<b>זה הכלל.</b> לאתויי שבעה מיני טרפות שלא הוזכרו במשנה ואלו הן. [א׳], קולית הירך שקפץ ממקומו מן החור שבעצם האליה שהוא תחוב בו, והוא דאיעכול ניביה. [ב׳], לקתה אפילו בכוליא אחת, וכל שכן בשתיהן. והוא דמטיא לקותא למקום חריץ של כוליא. [ג׳], טחול שניקב נקב מפולש במקום עבה שבו. ואם נשתייר בו כעובי דינר זהב, כשר. [ד׳], סימנים שנדלדלו ברובן, כלומר שנתלשו בכמה מקומות ומחוברים כאן מעט וכאן מעט. [ה׳], נעקרה צלע מעיקרה. דדוקא נשתברו תנן במתניתין דבעינן רובא, אבל נעקרה צלע אחת מעיקרה עד חצי חוליותה, טריפה. [ו׳], גולגולת שהוכתה מכות רבות על גולגולתה ולא נפחתה ולא ניקב הקרום, אם רובה נחבסה דהיינו נתרוצצה, טריפה. [ז׳], ובשר החופה את רוב הכרס ברובו, נמי איכא למאן דאמר דתנא מייתי ליה בזה הכלל. ולא הוזכר בפירוש במשנה, לפי שאינם מפרשין הכרס החיצונה ששנוי במשנה שהוא בשר החופה את רוב הכרס כדפרישנא לעיל. וכן מייתי תנא בזה הכלל בהמה שנחתכו רגליה האחרונים מן הארכובה ולמעלה, טריפה. וחסרון בשדרה, שאם חסרה חוליא אחת, טריפה. וגלודה, שנפל עורה והופשטה כולה, או מחמת שחין או מחמת מלאכה, טריפה. וחרותה, שצמקה ריאה שלה ונעשית כחריות של דקל מחמת פחד שהבעיתה אדם, דדוקא בידי שמים תנן לקמן שהיא כשירה משום דהדרא בריאה, אבל לא בידי אדם. וכל הני טרפות רבינהו תנא בזה הכלל:",
+                "<b>כל שאין כמוה חיה.</b> שלקתה מכה. שאין בהמה לקויה דוגמתה יכולה לחיות:"
+            ],
+            [
+                "<b>ניקבה הגרגרת.</b> בלא חסרון איסר כדמפרש. ואם ניקבה נקבים הרבה מפולשים ואין בהן חסרון, רואין אם כשיצטרפו יש בכולן שיעור רוב גרגרת, טריפה, ואם יש באותן נקבים חסרון או שחסרו ממנו רצועות ארוכות, רואין אם כשיצטרף כל מה שחסר יעלה יותר משיעור איסר, טרפה, ואם כאיסר או פחות, כשרה. וכן הלכה:",
+                "<b>או שנסדקה.</b> והוא שישתייר בה בקנה למעלה ולמטה כל שהוא:",
+                "<b>נפחתה הגלגולת.</b> העצם נפחת ורואים אנו שלא ניקב קרום של מוח:",
+                "<b>ניטלה הכבד ונשתייר הימנה כזית.</b> והוא שיהיה כזית במקום מרה וכזית במקום שהיא מעורה:",
+                "<b>זה לתוך זה.</b> שסמוכין הן ודופנן של שניהם אדוקים זה לזה ובאמצעיתן הן שופכין זה לזה. ואם חזרו וניקבו במקום אדיקת דפנותיהם ואין הנקב נראה לחוץ אלא זה לתוך זה, כשרה, דהא להדדי נמי שפכי:",
+                "<b>ניטל הטחול.</b> לא שנו אלא ניטל, אבל ניקב במקום עביו ולא נשתייר בו כעובי דינר זהב טריפה, כדמפרישנן לעיל:",
+                "<b>ניטלו הכליות.</b> בין שניטלו שתיהן בין שניטלה אחת מהן, כשרה. ולא שנו אלא ניטלו, אבל הכוליא שהקטינה מחמת חולי, בדקה עד כפול, בגסה עד כענבה בינונית, טריפה. ואם מלאה מים סרוחים, טריפה. מים זכים, כשרה:",
+                "<b>ניטל לחי התחתון.</b> מעל הבשר והסימנים מחוברין בבשר. ולא שנו אלא שיכולה לחיות על ידי הלעטה ששופכים המאכל לתוך פיה. אבל אינה יכולה לחיות על ידי הלעטה, טריפה:",
+                "<b>ניטלה האם.</b> היא הרחם, מטרי״ץ בלע״ז, שהעובר מונח בה:",
+                "<b>וחרותה בידי שמים.</b> שצמקה הריאה שלה ויבשה כחריות של דקל מקול רעם וברק [צ״ל וראיית ברק], כשרה. ובידי אדם, כגון שהבעיתה אדם או שאר כל הבריות כגון שאגת אריה וקול שחל, טריפה. והיכי ידעינן אם בידי שמים וכשרה אם בידי אדם וטריפה. בקיץ מביא כלי חרס לבנים וממלאן מים קרים ומניח הריאה בתוכם מעת לעת, אי הדרא בריא, בידי שמים היא וכשרה, ואי לא הדרא בריא, בידי אדם היא וטריפה. ובחורף מביא כלי חרס שחור, שאינו מזיע כמו הלבן ואין המים מצטננים בו. ויש מפרשים שמביא כלי נחושת, וממלאן מים פושרים ומניח הריאה בתוכן מעת לעת, אי הדרא בריא כשרה, ואם לאו, טריפה:",
+                "<b>הגלודה.</b> שהופשט עורה מעליה. אם נשאר בה עור כרוחב סלע על פני השדרה כלה שנמצאו חוליות השדרה כולן מחופים, הרי זו כשרה. ואם נפשט ממנו רוחב סלע על פני כל השדרה, אע״פ שכל שאר עורה קיים, טריפה. וכן פסק הלכה:"
+            ],
+            [
+                "<b>הכתה חולדה על ראשה.</b> שנשכה בשיניה. דאילו ביד, יש דריסה לחולדה בעופות וכל כנגד החלל מטרפא ביה:",
+                "<b>מקום שעושה אותה טריפה.</b> שיש לחוש שמא ניקב קרום של מוח. וכיצד הוא עושה, מכניס ידו לתוך פי העוף ודוחק אצבעו למעלה, אם המוח מבצבץ ויוצא בידוע שניקב הקרום וטריפה:",
+                "<b>ניקב הקורקבן.</b> והוא שיהיה הנקב בבשר הקורקבן ובכיס שבתוכו שהמאכל עובר בו, דהיינו שיהיו נקובים הכיס והבשר זה כנגד זה. אבל קורקבן שניקב וכיס שלו קיים, או אפילו ניקבו שניהם זה שלא כנגד זה, כשרה:",
+                "<b>ונחמרו בני מעיה.</b> כווצו מחמת האור ונהפכו מראיתן. לשון מעי חמרמרו:",
+                "<b>ירוקים פסולים.</b> הכי קאמר, אברים שדרכן להיות אדומים, כגון הלב והכבד והקורקבן שדרכן להיות אדומים באווזין ותרנגולים ותורים ובני יונה וכיוצא בהן, אם נשתנו ונעשו ירוקים מחמת האור, פסולים, ואם נשארו אדומים כמו שהיו, כשרים. והוא הדין הדקים שדרכן להיות ירוקים. אם נשתנו מברייתן ונהפכו אדומים, פסולים. וכן עופות המים שהלב והכבד והקורקבן שלהם ירוקים, אם נפלו לאור והאדימו, פסולים. שכל שנשתנו מראיתן מחמת האור, פסולים. ושיעור שינוי המראה, במשהו כמו שהנקב במשהו:",
+                "<b>דרסה.</b> אדם ברגליו:",
+                "<b>או שטרפה בכותל.</b> שהכה בה בכותל:",
+                "<b>או שרצצתה בהמה.</b> דאיכא למיחש להני תלתא משום ריסוק איברים. ועדיין מפרכסת:",
+                "<b>אם שהתה מעת לעת ושחטה כשרה.</b> ובעיא בדיקה כדכתבינן לעיל גבי בהמה. שכל טריפות שמנו חכמים בבהמה, כנגדן בעוף. יתר עליהן העוף, אלו השנויין במשנה:"
+            ],
+            [
+                "<b>ניקבה הגרגרת או שנסדקה.</b> נקובת הגרגרת וסדיקתה בעוף, כנקובת הגרגרת וסדיקתה בבהמה. וכבר פירשנו לעיל. ואם ניקבה נקב שיש בה חסרון, אם החסרון הוי כשיעור רוב חלל הקנה של אותו העוף, טריפה ואם לאו, כשרה:",
+                "<b>הזפק.</b> הוא סמוך לושט. וכל הנמשך עם הושט כשהעוף מושך צוארו דינו כושט ונקובתו במשהו, ושאר הזפק אם ניקב כשר:",
+                "<b>רבי אומר אפילו ניטל.</b> ואין הלכה כרבי:",
+                "<b>יצאו בני מעיה.</b> לא שנו אלא שבשעה שהכניסן לתוכו לא הפך עליונו לתחתונו או עגולה זו למעלה מכמות שהיתה שהחליף זו למעלה וזו למטה. אבל הפך בהן, טריפה, שכיון שנהפך אחד מהם אינו יכול לחיות:",
+                "<b>נשתברו גפיה.</b> עצמות הכנפים. ודוקא נשתברו, אבל שמוטת גף בעוף, טריפה, חיישינן שמא ניקבה הריאה. לפי שהריאה נחבאת בין הצלעות וקרום הבשר רך ודק בין צלע לצלע וכששומט גפה מתנתקת הריאה עם הגף:",
+                "<b>נשתברו רגליה.</b> מן הארכובה ולמטה, או אפילו למעלה ולא יצא העצם לחוץ. אבל יצא לחוץ, תנן בבהמה המקשה דהוי טריפה, ושם נפרש:",
+                "<b>נמרטו כנפיה.</b> היינו נוצה גדולה שעל כל גופה:",
+                "<b>נוצה.</b> היא הדקה שעל הבשר שאין לה קנים, דחשיב לה כגלודה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>אחוזת הדם.</b> שאחזה דם וחלתה:",
+                "<b>והמעושנת.</b> שנכנס עשן בגופה:",
+                "<b>והמצוננת.</b> חולי מחמת צינה. ורמב״ם פירש אחוזת הדם שגבר עליה הדם, והמעושנת שגברה עליה הליחה השחורה, והמצוננת שגברה עליה הליחה הלבנה. ולא הזכיר הליחה הרביעית שהיא האדומה, לפי שאינה מצויה כל כך בבהמות:",
+                "<b>הרדופני.</b> סם המות דבהמה. וכן צואת התרנגולים, הבהמות האוכלות ממנה מתות:",
+                "<b>מים הרעים.</b> מים מגולים:",
+                "<b>סם המות.</b> דבר שהוא סם המות לאדם ואינו סם המות לבהמה:"
+            ],
+            [
+                "<b>הדורס.</b> האוחז בצפרניו ומגביה מן הקרקע מה שהוא אוכל. ויש שפירשו, שאינו ממתין לבעל חי עד שימות אלא אוכלו מחיים:",
+                "<b>אצבע יתירה.</b> זו אצבע הגבוהה שאחורי האצבעות:",
+                "<b>וקרקבנו נקלף.</b> הכיס שבתוך הקורקבן נקלף מבשר הקורקבן. ולא שיהיה כל עוף טהור צריך לכל הסימנים הללו, אלא סימן אחד בלבד די, ובלבד שנדע בו שאינו דורס ואוכל. והגאונים כתבו שמסורת בידם שאין מכשירים עוף הבא בסימן אחד ואע״פ שידוע לנו בו שאינו דורס ואוכל, אלא אם כן היה אותו סימן שקורקבנו נקלף ביד, אבל אם אינו נקלף ביד אע״פ שיש לו זפק או אצבע יתירה מעולם לא התירוהו:",
+                "<b>החולק את רגליו.</b> כשמעמידו על החוט נותן שתי אצבעותיו מכאן ושתים מכאן:",
+                "<b>טמא.</b> בידוע שהוא דורס:"
+            ],
+            [
+                "<b>ובחגבים.</b> זהו סימן טהרתם:",
+                "<b>כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים.</b> הם שני רגלים ארוכים לבד הארבע. והם סמוך לצוארו ממעל לרגליו לנתר בהם, כשהוא רוצה לקפוץ מתחזק בהם:",
+                "<b>רבי יוסי אומר ושמו חגב.</b> אע״פ שיש בו ארבעה סימנים הללו אינו כשר, אא״כ ידוע ששמו חגב. וכן הלכה:",
+                "<b>כל שיש לו סנפיר וקשקשת.</b> אפילו אין לו עכשיו ועתיד לגדל לאחר זמן, או שיש לו עכשיו ועתיד להשירן בשיוצא מן המים, מותר:",
+                "<b>וסנפירין הפורח בהן.</b> ששט בהן על פני המים:"
+            ]
+        ],
+        [
+            [
+                "<b>בהמה המקשה.</b> כו׳ מותר באכילה. העובר כולו ואפילו מקום חתך של אבר. דאם הוציא ידו ולא החזירה צריך להניח ממה שבפנים לצד החיצון ולחתכו, שמקום החתך הבדלת החיצון והפנימי אסור, מפני שהוא עומד על שפת הרחם. אבל החזירה אין צריך לחתוך לצד פנים, אלא מצמצם וחותך ומקום חתך מותר. דמאי טעמא נאסר האבר כשיצא לחוץ, משום ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו שהוא לו שדה, טריפה. מה טריפה כיון שנטרפה שוב אין לה היתר, אף בשר כיון שיצא חוץ למחיצתו שוב אין לו היתר. ומקום חתך לא יצא חוץ למחיצתו, הלכך מותר כשהחזירה קודם שחיטה דקרינן ביה בהמה בבהמה תאכלו:",
+                "<b>הרי הוא כילוד.</b> ותו לא מהני ליה שחיטת אמו, וצריך שחיטה לעצמו אם נמצא חי. ואם נמצא מת הרי הוא כנבילה:",
+                "<b>חותך מעובר שבמעיה.</b> והניח החתיכה בתוכה, מותר בשחיטת הבהמה ולא נאסר משום אבר מן החי:",
+                "<b>מן הטחול ומן הכליות.</b> של בהמה עצמה:",
+                "<b>אסור באכילה.</b> ואע״פ שהניחו בבהמה לא הותר בשחיטתה. ולהכי נקט טחול וכליות, משום דמידי דלא מיטרפא בהו הוא:"
+            ],
+            [
+                "<b>המבכרת המקשה לילד.</b> בפטר רחם שלה. מותר לחתוך אבר אבר כשהוא יוצא ראשון ראשון:",
+                "<b>ומשליך לכלבים.</b> דכל כמה דלא נפק רוביה לא קדיש:",
+                "<b>יצא רובו.</b> כאחד, וחתכו:",
+                "<b>הרי זה יקבר.</b> דביציאת הרוב חלה קדושה עליו, דקרינן ביה אשר יולד:",
+                "<b>ונפטרה מן הבכורה.</b> שהבא אחריו אינו בכור. בין שיצא ראשון אבר אבר ובין שיצא רוב כאחד, דהא שני לאו פטר רחם הוא:"
+            ],
+            [
+                "<b>בבהמה טהורה טהור.</b> מקל וחומר, ומה אם הועילה לו מחיצת אמו להתירו באכילה בשחיטתה אע״פ שהוא מת, לא תועיל לו כשהיא חיה לטהרו מלטמא. ובהמה טמאה מנלן, דאמר קרא (ייקרא י״א) וכי ימות מן הבהמה, זו בהמה טמאה. אשר היא לכם לאכלה, זו בהמה טהורה. איתקש בהמה טמאה לבהמה טהורה, מה בהמה טהורה עוברה טהור, אף בהמה טמאה עוברה טהור:",
+                "<b>רבי יוסי הגלילי אומר בטמאה טמא.</b> ומפיק ליה מקרא דכתיב (שם ה׳) או נפש אשר תגע בכל דבר טמא או בנבלת חיה טמאה או בנבלת בהמה טמאה, וכי נבלת בהמה טמאה מטמאה ונבלת בהמה טהורה אינה מטמאה. אלא איזה, זה עובר שבטמאה טמא, ובטהורה טהור מקל וחומר. ובטמאה טמא דליכא קל וחומר ולא דרשינן הקישא. ואין הלכה כרבי יוסי:",
+                "<b>החיה טמאה טומאת שבעה.</b> ומדרבנן, גזירה שמא יוציא העובר את ראשו חוץ לפרוזדור והרי הוא כילוד ומטמא והחיה סבורה שעדיין הוא במעיה ואתי לטהורי. אבל ברועה שהושיט ידו למעי בהמה דקתני מתניתין טהור, ליכא למגזר הכי, מפני שרחם של בהמה גלוי וכי מפיק חזי ליה:",
+                "<b>והאשה טהורה עד שיצא הולד.</b> דאשה מרגשת בעצמה כשמוציא ראשו חוץ לפרוזדור ולא אתי לטהורי:"
+            ],
+            [
+                "<b>הבשר טהור.</b> בשר העובר טהור, שאין בהמה מקבלת טומאה מחיים:",
+                "<b>הבשר מגע נבילה.</b> בשר העובר מגע אבר מן החי, שהוא מטמא כנבלה:",
+                "<b>מגע טריפה שחוטה.</b> שהשחיטה אף על פי שאינה מתרת האבר באכילה, מטהרתו מידי נבילה. והויא כטריפה שחוטה שאינה מטמאה מן התורה אלא מדרבנן במוקדשין:",
+                "<b>הכי גרסינן, אף שחיטת בהמה תטהר את האבר.</b> ולא גרסינן את העובר:",
+                "<b>לא אם טיהרה שחיטת טריפה אותה.</b> מן הדין הוא שהרי דבר שגופה:",
+                "<b>ומנין לטריפה ששחיטתה מטהרתה.</b> דשמא אינה מטהרתה. ומן הדין אינה מטהרתה, שבהמה טמאה אסורה באכילה וטרפה אסורה באכילה: ומה טמאה אין שחיטתה מטהרתה, מלטמא, דהכי תניא בתורת כהנים, לכל הבהמה אשר היא מפרסת פרסה וגו׳, כל הנוגע בהם יטמא, להביא בהמה טמאה שלא תטהרנה שחיטתה:",
+                "<b>תאמר בטריפה שהיתה לה שעת הכושר.</b> דכיון דחל עלה תורת שחיטה, תו לא פקעה מינה והויא בכלל שאר צאן ובקר:",
+                "<b>טול לך מה שהבאת.</b> טול מכאן ראיה זו שהבאת:",
+                "<b>הרי שנולדה טריפה מן הבטן מנין.</b> שתטהרנה:",
+                "<b>שיש במינה שחיטה.</b> הלכך לא נפקא מכלל צאן ובקר. אבל בן שמונה חי שנולד מבהמה חיה אין לנו במה לטהר אפילו נשחט, לפי שאינו בכלל בקר וצאן. והלכה כחכמים:",
+                "<b>בן שמונה חי.</b> אם נולד ושחטו:",
+                "<b>אין שחיטתו מטהרתו.</b> מידי נבלה, שאין שחיטה מועלת בבן שמונה. אלא כשהוא במעי אמו ניתר בשחיטת אמו:"
+            ],
+            [
+                "<b>ומוציא את דמו.</b> דחלבו בלבד הוא דשרי. כדתניא בתורת כהנים, כשהוא אומר חלב ושתי כליות באשם שאין צריך לומר דמקל וחומר הוה ילפינן לה, ומה שלמים שאין כל מינן טעון אליה, הרי הן טעונים חלב ושתי כליות. אשם שכל מינו טעון אליה, אינו דין שיטענו חלב ושתי כליות, ומה תלמוד לומר, אלא לומר לך מה חלב ושתי כליות האמור באשם מוצא מכלל שליל, שאינך יכול לומר חלב שליל הנמצא באשם יקריב, שהרי אין אשם בא נקבה, אף כל אפילו בקרבנות הבאים נקבה, חלב האמור בהן מוצא מכלל שליל. וכיון דאין חלב שליל קרב בכל הקרבנות, שרי באכילה. אבל דמו לא גרע מדם האיברים דקיימא לן במסכת כריתות דם האיברים עובר בלא תעשה:",
+                "<b>טעון שחיטה.</b> דחדשים גרמי לשוייה בהמה באנפי נפשה ולא אתרבי מכל בבהמה תאכלו:",
+                "<b>וחייב באותו ואת בנו.</b> שלא ישחטנו ביום ששחט את אמו:",
+                "<b>וחכמים אומרים שחיטת אמו מטהרתו.</b> דחדשים ולידה גרמי:",
+                "<b>ר׳ שמעון שזורי כו׳</b> לדברי חכמים כיון שהלך על גבי קרקע טעון שחיטה מדרבנן, דאתי לאחלופי לאכול בהמה בלא שחיטה. ור׳ שמעון שזורי מתיר אפילו לאחר שהפריס על גבי קרקע. והלכה כחכמים:",
+                "<b>קרעה.</b> לבהמה בלא שחיטה:"
+            ],
+            [
+                "<b>בהמה שנחתכו רגליה.</b> האחרונים:",
+                "<b>מן הארכובה ולמטה.</b> שלש עצמות בירך, התחתון הוא עצם הנחתך עם הפרסות כשמפשיטין הבהמה ואותה רכובה נקראת ארכובה הנמכרת עם הראש, ובלשון לע״ז קורין אותו פרק יינוקל״ו, ובערבי דוקב״א. ולמעלה הימנה עצם האמצעי וצומת הגידים בתחתיתו סמוך לפרק ארכובה הנמכרת עם הראש. והעליון היא קולית התחובה באליה. והפרק שבין סוף הקולית לראש העצם האמצעי ניכר ונראה בגמל כשהוא רובץ יותר מבשאר בעלי חיים. ומן הארכובה ולמטה דקתני במתניתין שהיא כשרה היינו מתחלת הארכובה הנמכרת עם הראש ולמטה. ומן הארכובה ולמעלה דהיינו מסוף העצם האמצעי שהוא מקום צומת הגידים, בכל מקום שנחתך הרגל משם ולמעלה טריפה:",
+                "<b>וכן שניטל צומת הגידין.</b> אפילו לא נחתך הרגל שלא נשבר העצם אלא שניטל צומת הגידים, טריפה. כך פירשו קצת אמוראים משנה זו בגמרא. ושיטה זו תפסו רבותי עיקר והורו שבכל מקום שתחתך הרגל למעלה מהארכובה התחתונה שקורין בלע״ז ינוקל״ו בין במקום צומת הגידין בין למעלה מצומת הגידין, טריפה. אבל רמב״ם ורב אלפס רבו תפסו עיקר הפירוש האחר, שמפרש מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה, דהכי קאמר, למטה מארכובה העליונה שהוא הקולית התחובה באליה, ולא למטה מיד הסמוך לו אלא למטה מעצם האמצעי כולו דהיינו בעצם התחתון, ודאי כשרה. למעלה מן הארכובה דהיינו בקולית, ודאי טריפה כל מקום שיחתך. וכן שניטל צומת הגידין, כלומר, ובעצם האמצעי יש מקום שהיא טריפה כגון בצומת הגידין, ויש מקום שהיא כשרה כגון למעלה מן הצומת. ואל תתמה היאך אי פסיק לה למעלה מן הצומת בעצם האמצעי כשרה, וכשתשפיל לחתכה בצומת טריפה, שאין אומרים בטרפות זו דומה לזו, שהרי חותכה מכאן ומתה חותכה מכאן וחיתה, ולא נאסרה בהמה זו מפני שהיא חתוכת רגל ממקום זה, אלא מפני שנחתכו הגידין, שחתיכתן היא מכלל הטרפיות. ומקום צומת הגידין הוא מתחיל מן המקום שהן נראים קשין ולבנים עד המקום שיתחילו להתרכך ולהתאדם:",
+                "<b>צומת הגידים.</b> הם שלשה חוטים לבנים בבהמה צמותים ומחוברים יחד, אחד עבה ושנים דקים. ואם ניטל האחד העבה לבדו אין זה ניטל צומת הגידים, שהרי נשארו שנים. ואם ניטלו שנים הדקים ממקומם מותרת, שהרי האחד העב גדול משניהם והרי לא ניטל כל הצומת אלא מיעוטם. ואם נחתך רובו של כל אחד מהן, טריפה. ואין צריך לומר אם נחתכו כולן או ניטלו כולן. ובעוף הם ששה עשר חוטים לבנים. אפילו לא נחתך אלא רובו של אחד מהן, טריפה:",
+                "<b>נשבר העצם.</b> למטה מן הארכובה במקום שאין עושה אותה טריפה:",
+                "<b>אם רוב הבשר קיים.</b> דהיינו שעור ובשר חופים רוב עביו ורוב היקפו של שבר. דזמנין דמשכחת ליה זה בלא זה כגון שמרחיב מצד אחד ומיצר מצד אחר. שאין העצם עגול, הלכך בעי לתרוייהו:",
+                "<b>שחיטתו מטהרתו.</b> לאבר המדולדל. ומותר אפילו באכילה:",
+                "<b>ואם לאו.</b> שאין עור ובשר חופים את רובו, אין שחיטתו מטהרתו. ואע״ג דבהמה מותרת הוי אבר אסור משום ובשר בשדה טריפה, כדאמרינן [דף ע״ג] להביא אבר ובשר המדולדלים. ואם נשבר העצם מן הארכובה ולמעלה במקום שעושה אותה טריפה, אם רוב בשר קיים, אבר ובהמה מותר. ואם לאו, אבר ובהמה אסור. ודין העוף כדין בהמה לדבר זה:"
+            ],
+            [
+                "<b>שליא.</b> כמין כיס שהעובר מונח בתוכו:",
+                "<b>נפש היפה.</b> שאין דעתו קצה בה מחמת מיאוס:",
+                "<b>תאכלנה.</b> ולא אמרינן אבר מן החי הוא, אלא גם היא ניתרת בשחיטת האם:",
+                "<b>ואינה מטמאה.</b> דלא חשיבא אוכל:",
+                "<b>ולא טומאת נבילות.</b> אם מתה הבהמה:",
+                "<b>מטמאה טומאת אוכלין.</b> אם נגעה בטומאה, דמחשבה משויא ליה אוכל. אבל טומאת נבילות לא, דלאו בשר הוא אלא כשאר אוכל בעלמא הוא:",
+                "<b>אסורה באכילה.</b> ואע״ג דלא נפק אלא פורתא ופשיטא דכל מיחוי הולד לא היה שם, מכל מקום חיישינן שמא באותו מקצת יצא ראש הולד והרי הוא כילוד:",
+                "<b>[הכי גרסינן] סימן ולד באשה.</b> וסימן ולד בבהמה. המבכרת. זהו פטר רחם שלה:",
+                "<b>ישליכנה לכלבים.</b> שאין קדושה בה. דאע״ג דאין שליא בלא ולד, הכא רובא לאו בת מקדשא היא, דדילמא נקבה הוות או נדמה הוה ולא קדיש:",
+                "<b>ובמוקדשין.</b> כגון בהמת שלמים שהפילה שליא:",
+                "<b>תקבר.</b> דכיון דאין שליא בלא ולדש קדשה, דבין זכר ובין נקבה דנפיק מבהמת הקדש קדיש:",
+                "<b>בפרשת דרכים.</b> מקום שהדרכים מתפשרשים לשנים. ודרך המנחשים לקברה שם כדי שלא תפיל עוד:",
+                "<b>דרכי האמורי.</b> ניחוש. וכתיב לא תעשה כמעשיהם:"
+            ]
+        ],
+        [
+            [
+                "<b>אותו ואת בנו.</b> האם והבן, או האם והבת. אבל האב עם הבן או עם הבת אינו אסור, דאותו ואת בנו משמע מי שבנו כרוך אחריו, יצא זכר שאין בנו כרוך אחריו:",
+                "<b>בין בארץ בין בחוצה, לארץ.</b> איידי דבעי למתני בין בחולין בין במוקדשים, תנא נמי בארץ ובחוצה לארץ, אע״ג דלא איצטריך, דחובת הגוף היא וחובת הגוף נוהג בין בארץ בין בחוץ לארץ:",
+                "<b>בפני הבית.</b> בזמן שבית המקדש קיים:",
+                "<b>ושלא בפני הבית.</b> דסלקא דעתך אמינא הואיל ובענינא דקדשים כתיב, בפני הבית ננהוג שלא בפני הבית לא ננהוג, קמשמע לן:",
+                "<b>בחולין ובמוקדשים.</b> בין ששניהם חולין או שניהם מוקדשים, בין שאחד מהן חולין והשני מוקדשים. ומנלן דנוהג במוקדשים, דכתיב (ויקרא כ״ב:כ״ז) שור או כבש או עז כי יולד וגו׳ ירצה לקרבן אשה, וכתיב בתריה ושור או שה אותו ואת בנו וגו׳:",
+                "<b>בחוץ.</b> חוץ לעזרה:",
+                "<b>שניהם כשרים.</b> משום דבעי למתני סיפא שניהם פסולים תנא רישא שניהם כשרים:",
+                "<b>והשני סופג את הארבעים.</b> משום לאו דאותו ואת בנו. ולא שנא שחט את האם תחלה, ולא שנא שחט את הבן תחלה. לא שנא שחטינהו חד גברא, ולא שנא תרי גברי:",
+                "<b>הראשון חייב כרת.</b> משום שחוטי חוץ. אבל השני פטור מן הכרת דכיון דנשחטה אמו שוב אינו ראוי הבן לישחט היום בפנים, דפסול משום מחוסר זמן, שאינו ראוי לשוחטו ולהקריבו היום ואין חייב משום שוחט בחוץ אא״כ ראוי לפנים, דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו, הראוי לפתח אהל מועד חייבין עליו בחוץ, ואי לא לא:",
+                "<b>ושניהם סופגים את הארבעים.</b> הראשון משום שוחט בחוץ, דכל חייבי כריתות לוקין. והשני משום לאו דאותו ואת בנו:",
+                "<b>חולין בפנים שניהם פסולין.</b> משום חולין שנשחטו בעזרה:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו. אבל משום חולין בעזרה, אזהרת עשה היא (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, בריחוק מקום אתה זובח ואי אתה זובח בקירוב מקום:",
+                "<b>קדשים בפנים כו׳ השני סופג.</b> משום אותו ואת בנו:",
+                "<b>ופסול.</b> משום מחוסר זמן:"
+            ],
+            [
+                "<b>חולין וקדשים בחוץ.</b> דוקא נקט הראשון חולין והשני קדשים. וכן כל השנויין במשנה דוקא נקט להו:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו:",
+                "<b>קדשים.</b> בתחלה, ואח״כ חולין בחוץ:",
+                "<b>השני כשר.</b> באכילה. ואיידי דתנא פסול תנא כשר:",
+                "<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:",
+                "<b>חולין וקדשים בפנים שניהם פסולים.</b> ראשון משום חולין שנשחטו בעזרה, ושני משום מחוסר זמן:",
+                "<b>והשני סופג.</b> משום אותו ואת בנו:",
+                "<b>חולין בחוץ ובפנים.</b> הראשון בחוץ והשני בפנים:",
+                "<b>קדשים בחוץ ובפנים הראשון בכרת.</b> משום שוחט בחוץ:",
+                "<b>ושניהם פסולים.</b> ראשון משום שנשחט בחוץ, ושני משום מחוסר זמן:",
+                "<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:",
+                "<b>קדשים בפנים ובחוץ.</b> השני סופג משום אותו ואת בנו. ומשום שוחט חוץ לא לקי, דמחוסר זמן הוא ואינו מתקבל בפנים:"
+            ],
+            [
+                "<b>פרת חטאת.</b> פרה אדומה. דלאו לאכילה היא:",
+                "<b>ושור הנסקל.</b> לאחר שנגמר דינו. דקיימא לן דאסור בהנאה אפילו שחטו:",
+                "<b>ועגלה ערופה.</b> דסבירא ליה דנאסרת מחיים ואפילו שחטה אסורה. ובגמרא מסיק דפרת חטאת ועגלה ערופה אינה משנה. דשניהן הויא שחיטתן שחיטה ראויה, וצריך להסירן מן המשנה דלא פטר בהו ר׳ שמעון:",
+                "<b>וחכמים מחייבין.</b> האי דמחייבי חכמים בשוחט לעבודה זרה, לא שנו אלא ששחט ראשון לע״ז ובא שני ושחט לשלחנו לאכול, אבל ראשון לשלחנו ושני לע״ז, דבהך שחיטה בתרייתא דמיחייב עלה משום אותו ואת בנו אתי נמי דין קטלא עלויה, פטור ממלקות, דקם ליה בדרבה מיניה, דתרתי לא עבדינן ביה. ופעמים שאפילו שחט ראשון לשלחנו ושני לע״ז חייב, כגון דאתרו ביה משום אותו ואת בנו ולא אתרו ביה משום ע״ז, דכיון דלא אתרו ביה משום ע״ז לא מיקטל, ולוקה משום אותו ואת בנו. והלכה כחכמים:",
+                "<b>ונתנבלה בידו.</b> שלא מדעת:",
+                "<b>והנוחר.</b> שתוחב הסכין בנחיריו וחותך:",
+                "<b>והמעקר.</b> שעוקר הסימנים ממקום חיבורן ואינו שוחטן:",
+                "<b>פטור.</b> ואפילו. לרבנן. ולא דמיא לשחיטה דלעיל, דהתם שחיטה מעליא איכא ודבר אחר גורם לה ליפסל, אבל הכא ליכא שחיטה כלל:",
+                "<b>איזה שלקח ראשון ישחוט ראשון.</b> אם באו לב״ד, שבא האחד לשחוט וחבירו מעכב עליו ואומר אני צריך יותר ממך, אנו אומרים להם הלוקח ראשון ישחוט, שעל מנת כן לקח, שאילו לא מכרה בעל הבית לשני ועכבה לעצמו היה הלוקח שוחט. שכך שנינו בתוספתא, הלוקח מבעל הבית הוא קודם לבעל הבית, שעל מנת כן לקח:",
+                "<b>ואם קדם השני זכה.</b> שהקדים בעצמו כדי שלא יבוא לידי איסור, ויש לו ריוח שאוכל היום בשר:",
+                "<b>סופג שמונים.</b> דעל כל בן ששוחט עובר בלאו:",
+                "<b>סופג את הארבעים.</b> דאין כאן שחיטת איסור אלא אחת:",
+                "<b>שחטה ואת בתה ואח״כ את בת בתה.</b> יש כאן שני אותו ואת בנו:",
+                "<b>שחטה ואת בת בתה.</b> אין כאן עדיין איסור. <b>ואח״כ שחט את בתה.</b> ויש בשחיטה זו שני איסורים, אותו ואת בנו משום אמה, ובנו ואותו משום בתה של זו שכבר נשחטה:",
+                "<b>סופג ארבעים.</b> דחד לאו הוא וחדא התראה וחד מעשה:",
+                "<b>סומכוס אומר סופג שמונים.</b> דסבירא ליה לסומכוס דמיחייב בהתראה אחת ובלאו אחד שתי מלקיות. והוא הדין לרישא דקתני שחט שני בניה ואח״כ שחטה סופג ארבעים, לסומכוס סופג שמונים. וכך היא בתוספתא, שחט חמשה בניה ואח״כ שחטה סומכוס אומר משום ר״מ חייב משום חמשה לאוין:",
+                "<b>בארבעה פרקים בשנה.</b> דרך ישראל לעשות סעודות בארבעה פרקים הללו, וסתם הלוקח בהמה אינו לוקח אלא לשחוט מיד, לפיכך המוכך בהמה לחבירו ומכר תחלה אמה או בתה בו ביום, צריך שיאמר לשני דע לך שהיום מכרתי אמה לשחוט או בתה מכרתי לשחוט, שמא כבר נשחטה:",
+                "<b>ביום טוב האחרון של חג.</b> היו מרבים בשמחה מפני שרגל בפני עצמו הוא וחביב עליהן. והאי דלא חשיב ערב יום טוב ראשון של חג, משום דכולי עלמא טרידי בסוכה ולולב ואין להם פנאי להרבות בשחיטה:",
+                "<b>אף ערבי יום הכיפורים בגליל.</b> ולא ביהודה ובשאר ארצות, שלא היו אוכלים ערב יום הכיפורים אלא בשר עוף ודגים כדמוכח בבראשית רבה גבי ההוא חייטא דזבן נונא:",
+                "<b>בזמן שאין לו ריוח.</b> הפסק בינתיים, שמכר האם היום:",
+                "<b>אבל יש לו ריוח.</b> שמכר את הראשונה אתמול והשניה היום:",
+                "<b>אין צריך להודיעו.</b> שאני אומר אתמול שחטה הראשון. פירוש אחר, בזמן שאין לו ריוח שהוא נחפז ומהיר לקנות שמראה שרוצה לשחוט היום. אבל יש לו ריוח שאינו נחפז בקנייתו, אינו חייב להודיעו, דשמא לצורך יום אחר הוא קונה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולא לאפלוגי עליה:",
+                "<b>ומודה ר׳ יהודה.</b> אע״פ שלקח זה היום וזה למחר. ולפירוש השני, אף על פי שאינו נחפז ומהיר לקנות:",
+                "<b>את האם לחתן ואת הבת לכלה.</b> אורחא דמלתא נקט, דאורח ארעא לעשות סעודה טפי בבית החתן מבבית הכלה, הלכך האם לחתן שהיא גדולה, והבת שהיא קטנה לכלה:"
+            ],
+            [
+                "<b>משחיטין את הטבח בעל כרחו.</b> שאם קיבל דינר מלוקח ליתן לו בדינר בשר:",
+                "<b>אפילו שור שוה אלף זוז.</b> שוחטו בעל כרחו, אף על פי שאין לו לוקחים לשאר הבשר. לפי שדבר תורה מעות קונות ומעת שקיבל המוכר הדינר קנה הלוקח הבשר. ולא תקנו חכמים שמשיכה קונה ולא מעות אלא גזירה שמא יאמר לו מוכר לקונה נשרפו חטיך בעליה. דאי מוקמת להו לפירי באחריות הלוקח משנתן המעות, אי מתרמי דליקה בבית המוכר שהפירות שם לא טרח לאצולינהו. אבל לאחר שמשך מסתמא ממטי להו לביתיה. ובארבעה פרקים אלו העמידו חכמים דבריהם על דין תורה שהמעות קונות:",
+                "<b>לפיכך אם מת מת ללוקח.</b> ומפסיד לדינר שהרי ברשותו מת:",
+                "<b>אינו כן.</b> דבעינן משיכה וכל זמן שלא משך חוזר בו הטבח:"
+            ],
+            [
+                "<b>יום אחד האמור באותו ואת בנו כו׳</b> לפי שפרשת אותו ואת בנו סמוכה לקדשים, דכתיב ירצה לקרבן אשה, וסמיך ליה אותו ואת בנו. ובקדשים לילה הולך אחר היום, דכתיב (ויקרא ז׳:ט״ו) ביום קרבנו יאכל לא יניח ממנו עד בוקר, אלמא לילה שלאחריו קרוי יום קרבנו עד הבוקר. יכול אף זה כן [נאמר כאן יום אחר] ונאמר במעשה בראשית יום אחד וכו׳:"
+            ]
+        ],
+        [
+            [
+                "<b>כיסוי הדם כו׳</b> משום דבעי למתני בחולין אבל לא במוקדשין, נקט לכולהו:",
+                "<b>במוקדשין.</b> חטאת העוף ועולת העוף. וכן קדשי בדק הבית אם עבר ושחטן אין טעונים כיסוי:",
+                "<b>ונוהג בחיה ובעוף.</b> למעוטי בהמה. דלא תימא בהמה בכלל חיה. ונפקא לן מדכתיב בבכור בעל מום (דברים ט״ו:כ״ג) על הארץ תשפכנו כמים, מה מים אינן טעונין כיסוי אף דם בהמה אינו טעון כיסוי:",
+                "<b>במזומן.</b> עוף הגדל בבית:",
+                "<b>ונוהג בכוי.</b> בריה בפני עצמה היא ולא הכריעו בה חכמים אם חיה היא וטעונה כיסוי אם בהמה ואינה טעונה כיסוי:",
+                "<b>ואין שוחטים אותו ביו״ט.</b> משום דלמא בעי כיסוי, ומספיקא לא מחללינן יום טוב:",
+                "<b>ואם שחטו ביו״ט אין מכסין את דמו.</b> ואפילו היה לו עפר מוכן או אפר. שמא יאמר הרואה, חיה ודאי הוא ולפיכך כסה דמו ביו״ט, ויבוא להתיר חלבו:"
+            ],
+            [
+                "<b>רבי מאיר מחייב.</b> דסבר שחיטה שאינה ראויה שמה שחיטה:",
+                "<b>וחכמים פוטרים.</b> דסברי לאו שמה שחיטה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ואחרים רואין אותם.</b> דבכהאי גוונא שחיטתן כשרה:",
+                "<b>חייבים לכסות.</b> אותן אחרים שרואים חייבים לכסות. כדתנן לקמן, שחט ולא כסה וראהו אחר חייב לכסות:",
+                "<b>פטור מלכסות.</b> ר׳ מאיר קאמר לה, דסבר שחיטת חרש שוטה וקטן בינן לבין עצמן נבילה גמורה היא הואיל ורוב מעשיהן מקולקלים. ורבנן פליגי עליה דר׳ מאיר בין ארישא בין אסיפא, אלא דנטרי ליה עד דאסיק למלתיה והדר פליגי עליה, וסברי רבנן דספק נבלה היא, לא נבלה ודאית, הלכך לענין כיסוי חייבים לכסות, ואין שוחטים אחריהן אותו ואת בנו דשמא שחיטה מעלייתא היא. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>שחט חיה יכסנה ואחר כך ישחוט את העוף.</b> דכתיב (ויקרא י״ז:י״ג) חיה או עוף, הפסיק זה מזה, להטעין כיסוי לכל אחד ואחד. ורבנן סברי, האי או מיבעי ליה לחלק, דאי לאו או הוה אמינא אין צריך כיסוי אא״כ שחט שניהם. והכל מודים דלענין ברכה אינו מברך אלא ברכה אחת. ואין הלכה כרבי יהודה:",
+                "<b>וראהו אחר חייב לכסות.</b> דכתיב בפרשת כיסוי הדם, ואומר לבני ישראל, מצוה זו תהא על כל בני ישראל:",
+                "<b>כסהו הרוח חייב לכסות.</b> ולא שנו אלא שחזר ונתגלה, אבל לא חזר ונתגלה פטור מלכסות:"
+            ],
+            [
+                "<b>נתערב ביין.</b> שהוא אדום ואין מראה הדם ניכר בו:",
+                "<b>רואין אותו.</b> יין כאילו הוא מים. ואם היה מראית דם ניכר במים כשיעור זה, חייב לכסות:",
+                "<b>נתערב בדם בהמה.</b> דלאו בר כיסוי הוא, ורובו דם בהמה:",
+                "<b>או בדם החיה.</b> בדם היקז של חיה:",
+                "<b>רואין אותו.</b> שאינו טעון כיסוי כאי, לו הוא מים. ואם היה הדם הזה של שחיטת חיה ועוף ניכר בו, חייב לכסות:",
+                "<b>אין דם מבטל דם.</b> ואפילו אין מראית דם ניכרת במים כמות דם בהמה זה, אין דם החיה בטל. דקסבר ר׳ יהודה מין במינו לא בטל. ואין הלכה כר׳ יהודה:  "
+            ],
+            [
+                "<b>דם הניתז.</b> על גבי הכותל:",
+                "<b>אימתי.</b> לפרושי קא אתי ולא לאפלוגי:"
+            ],
+            [
+                "<b>ובחול הדק.</b> כל שאין היוצר צריך לכתשו:",
+                "<b>חרסית.</b> שחיקת חרסין:",
+                "<b>ומגופה.</b> כיסוי של חרס שעל פי החבית:",
+                "<b>דבר שאין מגדל בו צמחים אין מכסים בו.</b> וסיד וחרסית ולבינה ומגופה שכתשן דתנן לעיל שמכסין בהן, אע״ג דאין מגדלים צמחין, הואיל ומעיקרא קודם שנעשית בהן מלאכה היו מגדלים צמחים, מכסין בהן. והאי כללא דרבן שמעון בן גמליאל לאו דוקא, דהא נסורת של חרשים דקה ונעורת של פשתן אמרינן בברייתא דמכסין בהן, אף על גב דאינן מגדלין צמחין. ואפר מכסים בו משום דאקרי עפר דכתיב (במדבר י״ט) מעפר שריפת החטאת. וכן מכסים בשחיקת הזהב דכתיב (איוב כ״ח) ועפרות זהב לו:"
+            ]
+        ],
+        [
+            [
+                "<b>גיד הנשה.</b> ובמוקדשים. אפילו עולה שכולה כליל, מוציא את הגיד ומשליכו על האפר הצבור במזבח הקרוי תפוח, ואינו מקריבו עם הבשר:",
+                "<b>שאין לו כף.</b> אין לו כף ירך דומה לשל אדם שהוא עגול, אלא הבשר שעל הקולית של עוף ברוחב הוא. ואם נמצא עוף שיש לו כף עגול, גיד הנשה שלו אסור:",
+                "<b>ונוהג בשליל.</b> בן תשעה חי הנמצא בבהמה:",
+                "<b>רבי יהודה אומר אינו נוהג בשליל.</b> ואין הלכה כרבי יהודה:",
+                "<b>וחלבו.</b> של שליל מותר. פירוש אחר וחלבו, של גיד. כלומר שומנו של גיד מותר לדברי הכל, אלא שישראל קדושים נהגו בו איסור:",
+                "<b>ואין הטבחים נאמנים.</b> לומר נטלנוהו. מפני שטורח הוא להם לחטט אחריו. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>שולח אדם ירך לנכרי וכו׳</b> ואין חוששים שמא יראנה ישראל כששולחה לו ויחזור ויקנה אותה מן הנכרי ויאכלנה בגידה. כיון דשלימה היא, מקומו של גיד הנשה היה ניכר אם נחטט הימנה, והלוקח מבין שלא ניטל ונוטלו:",
+                "<b>שיטול את כולו.</b> יחטט אחריו:",
+                "<b>לקיים בו מצות נטילה.</b> גוממו מלמעלה ודיו:"
+            ],
+            [
+                "<b>אכלו ואין בו כזית חייב.</b> משום דבריה הוא, חייב בכל שהוא, כאוכל נמלה כל שהוא שחייב:",
+                "<b>מזה כזית.</b> מירך של ימין כזית, וכן מירך של שמאל:",
+                "<b>אינו סופג אלא ארבעים.</b> דסבר ר׳ יהודה אינו נוהג אלא בשל ימין, דדריש הירך המיומנת שבירך. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>כבשר בלפת.</b> רואין כאילו הירך לפתות והגיד בשר, ואילו היה נותן טעם בשר כשיעור הגיד, בלפתות [כשיעור] הירך, אסור. דשיעורים הלכה למשה מסיני, וגמירי דבהכי משערים, אף על פי שאילו היה כרוב או קפלוט היה צריך פחות או יותר. והא מתניתין אדחיא לה ואינה הלכה. דקיי״ל אין בגידין בנותן טעם, דבין נתבשל ובין נמלח ובין נצלה, משליכו ומותר. ודוקא בו, אבל שומנו יש בו בנותן טעם, ואם לא נטל שומנו אוסר. ונותן טעם האמור במין במינו שאין אדם יכול להבחינו, משערין אותו בששים:"
+            ],
+            [
+                "<b>גיד הנשה שנתבשל עם הגידים.</b> של היתר:",
+                "<b>בזמן שמכירו.</b> משליכו לחוץ ואין כאן אלא פליטתו:",
+                "<b>בנותן טעם.</b> אם יש בגיד של איסור בנותן טעם בכל אלו, כולן אסורים:",
+                "<b>ואם לאו.</b> שאינו מכירו, כולן אסורים. דבכל אחד יש לומר זה הוא, ולא בטיל ברובא, דכבריה הוא חשוב ובריה לא בטלה:",
+                "<b>בזמן שמכירן.</b> לחתיכות האיסור, משערינן בנותן טעם, ואי אין בהן כדי לתת טעם בשל היתר הרי השאר מותרות:",
+                "<b>ואם אין מכירן.</b> כל החתיכות אסורות. דכל אחת יש לחוש ולומר שמא זו היא. ואינה בטילה ברוב, הואיל וראויה להתכבד בה לפני האורחים:",
+                "<b>והרוטב מותר.</b> אם אין בחתיכות האיסור כדי לתת טעם ברוטב ובקיפה ובחתיכות. והלכה למעשה, באיסור שנתערב בהיתר מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין, יטעמנה כהן, ואם דבר איסור הוא, יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. והימנוהו רבנן לנחתום נכרי, כיון דמלאכתו הוא לא משקר, שלא יפסיד אומנתו. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבלות וטריפות שקצים ורמשים ובהמה ועופות ודגים טמאין וכיוצא בזה, משערים אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. וכן שומן של גיד הנשה, משערים אותו כנגד ששים של היתר. אבל כחל שנתבשל עם בשר משערים אותו בששים, וכחל מן המנין, מפני שאיסורו מדברי סופרים. וביצה שיש בה אפרוח שנתבשלה עם שאר ביצים של היתר, צריכא ששים ואחת כנגדה. ואם האיסור הוא תרומה וחלה וביכורים. אם הוא מין במינו או מין בשאינו מינו, ואין שם כהן [או נכרי] שיטעום, משערינן אותו במאה של חולין. ואם ערלה וכלאי הכרם, משערים אותן במאתים. וכל השיעורים הללו משערים בכל מה שבקדרה, ברוטב ובחתיכות ובתבלין ובקיפה, והוא הדק דק שבשולי הקדרה. וכמו שהוא בא לפנינו משערינן ליה, ולא משערין במאי דבלע קדרה מן ההיתר, לפי שאף מן האיסור נבלע ונתמעט מכמות שהיה, דאטו דהיתרא בלע דאיסורא לא בלע:"
+            ],
+            [
+                "<b>ואינו נוהג בטמאה.</b> שאם אכל גיד הנשה של טמאה, למאן דאמר יש בגידים בנותן טעם, לוקה משום טמאה ולא משום גיד. ולמאן דאמר אין בגידים בנותן טעם, פטור מכלום, דבטהורה עץ הוא והתורה חייבה עליו, אבל בטמאה אינו נוהג:",
+                "<b>מבני יעקב נאסר.</b> ועדיין טמאה מותרת להן עד מתן תורה:",
+                "<b>אמרו לו.</b> פסוק זה שהזהיר עליו בסיני נאמר, ועד סיני לא הוזהרו:",
+                "<b>אלא שנכתב במקומו.</b> לאחר שנאמר בסיני, כשבא לסדר משה את התורה כתב המקרא הזה על המעשה, על כן הוזהרו בני ישראל אחרי כן שלא יאכלו גיד הנשה [לידע מאיזה טעם נאסר להם]. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבשר אסור לבשל בחלב.</b> יש מהן, מדברי תורה, כגון בשר בהמה. ויש מהן מדברי סופרים, כגון בשר עוף:",
+                "<b>חוץ מבשר דגים וחגבים.</b> שאינן לא מדברי תורה ולא מדברי סופרים:",
+                "<b>ואסור להעלותן עם הגבינה על השלחן.</b> ואפילו בשר עוף דאיסור אכילתו מדברי סופרים אסור להעלותו עם הגבינה על השלחן. גזירה שמא יעלה גבינה עם בשר הבהמה באלפס רותח שהוא אסור מן התורה, דהיינו מבשל:",
+                "<b>הנודר מן הבשר.</b> בנדרים הלך אחר לשון בני אדם. ולכל מין בשר אדם קורא בשר, חוץ מבשר דגים וחגבים:",
+                "<b>וב״ה אומרים לא עולה ולא נאכל.</b> ואין להקשות בית הלל היינו תנא קמא דאמר לעיל ואסור להעלותן עם הגבינה על השלחן, דיש לומר דהכי קאמר, דבר זה מחלוקת בית שמאי ובית הלל. ואין זה סתם ואח״כ מחלוקת, דב״ש במקום ב״ה אינה משנה:",
+                "<b>אמר ר׳ יוסי כו׳</b> הא קמשמע לן דתנא קמא רבי יוסי היא. ומפני ששכח ולא הזכיר שמו בתחלה, הזכיר שמו בסוף, והרי הוא כאילו אמר האי דהעוף עולה ואינו נאכל דברי בית שמאי, ובית הלל אומרים לא עולה ולא נאכל, ר׳ יוסי אמרה, שר׳ יוסי אומר זו מקולי בית שמאי ומחומרי בית הלל:",
+                "<b>בשולחן שאוכל עליו.</b> דאיידי דממשמשי ביה ידא אתי לאתנוחי זה על גב זה:"
+            ],
+            [
+                "<b>ובלבד שלא יהיו נוגעים זה בזה.</b> דאי נגעי, אע״ג דצונן בצונן הוא, בעי הדחה:",
+                "<b>שני אכסנאין אוכלים על שלחן אחד.</b> דוקא שאין מכירין זה את זה. אבל מכירין זה את זה, אסור, שמא יטול אחד מהן משל חבירו ויאכל. והלכה כרשב״ג:"
+            ],
+            [
+                "<b>טיפת חלב שנפלה.</b> בתוך הקדירה על אחת מן החתיכות שכולה חוץ לרוטב, ולא הגיס את הקדירה ולא כסה אותה, הרי לא נחלק טעם הטפה אלא לאותה חתיכה בלבד:",
+                "<b>אם יש בה בנותן טעם באותה חתיכה.</b> כלומר אם אין באותה חתיכה לבדה ששים לבטל הטפה, מיד נאסרת החתיכה, ואוסרת חברותיה וצריך ששים כנגד כל החתיכה:",
+                "<b>ניער את הקדירה.</b> שהגיס בה מיד קודם שקבלה החתיכה טעם מן הטפה, דהשתא נתערבה הטיפה בכולן:",
+                "<b>אם יש בנותן טעם באותה קדירה.</b> כלומר אין כח בטפה לאסור כולן אא״כ יש בה טעם ליתן בכל הקדירה:",
+                "<b>הכחל.</b> דד הבהמה:",
+                "<b>קורעו ומוציא את חלבו.</b> קורעו שתי וערב וטחו בכותל. ומותר אחר כך לבשלו עם בשר בקדירה:",
+                "<b>לא קרעו אינו עובר עליו.</b> אם בשלו לבדו בקדירה. ומותר לעשות כן אפילו לכתחלה. אלא איידי דבעי למיתני סיפא גבי לב לא קרעו אינו עובר עליו אבל איסורא מיהא איכא, תני נמי רישא אינו עובר עליו. ואם בשלו עם בשר בלא קריעה, משערים אותו בששים וכחל עצמו מן המנין, והכחל נשאר לעולם אסור:",
+                "<b>הלב קורעו ומוציא את דמו.</b> לא קרעו אינו עובר עליו. להיות בכרת. ובמסכת כריתות [דף כ״ב] מוקי לה בלב עוף, שאין בדמו כזית. אבל בלב בהמה חייב כרת אם אכלו ולא קרעו לאחר בשולו. אבל בשר הלב אינו נאסר שהלב חלק הוא ואינו בולע:",
+                "<b>אינו עובר בלא תעשה.</b> אינו יכול לבא לידי לא תעשה. כלומר אין לחוש שמא יאכלנו ויעבור עליו דאי נמי אכיל ליה אינו עובר בלא תעשה:"
+            ],
+            [
+                "<b>מותר לבשל ומותר בהנאה.</b> דאין בו משום בשר בחלב. דתלתא גדי כתיבי גבי איסור בשר בחלב, וחד מינייהו להוציא את הטמאה, שאם בשל בשר בהמה טמאה אפילו בחלב בהמה טהורה, מותר. ובאכילה מיהא אסור, משום בשר טמא. וכן נמי תלתא בחלב אמו כתיבי, וחד מינייהו למעוטי חלב טמאה, ואפילו הבשר טהור:",
+                "<b>פרט לחיה ולעוף ולבהמה טמאה.</b> גדי פרט לעוף שאינו בהמה. גדי פרט לחיה, דאף על גב דחיה בכלל בהמה, אתא קרא יתירא ואפקיה. גדי ולא בהמה טמאה, ונפקא לן מדכתיב (בראשית כ״ז:ט״ז) ואת עורות גדיי העזים, וישלח יהודה את גדי העזים (שם ל״ח), כאן פירש לך הכתוב דגדי זה מעזים הוא, הא אם לא פירש, יש במשמע אף שאר בהמה, מדאיצטריך ביה לפרושי:",
+                "<b>נאמר לא תאכלו כל נבילה.</b> ונאמר באותו פסוק עצמו לא תבשל גדי בחלב אמו, דמשמע כל שנוהג בו איסור נבילה יש בו משום בשר בחלב. ואיכא בין רבי יוסי הגלילי ובין רבי עקיבא, דרבי יוסי הגלילי סבר חיה דאורייתא, דכל שהוא אסור משום נבילה יש בו משום בשר בחלב, חוץ מן העוף שאין לו חלב אם. ור״ע סבר, חיה לאו דאורייתא. אי נמי, עוף מדרבנן איכא בינייהו, ר׳ עקיבא דפריש אינו מן התורה, משמע הא מדרבנן יש בו איסור. אבל רבי יוסי הגלילי דלא פריש האי לישנא, שרי ליה לגמרי. והלכה כר׳ עקיבא:  "
+            ],
+            [
+                "<b>קיבה.</b> חלב הקרוש שבתוך הקיבה:",
+                "<b>נכרי ושל נבילה.</b> הכי קאמר שחיטת נכרי שהיא נבילה, הרי זו אסורה:",
+                "<b>המעמיד.</b> חלב:",
+                "<b>בעור של קיבה.</b> דהוא בשר:",
+                "<b>אם יש בה.</b> ליתן טעם בחלב הרי זו אסורה. ואם לאו, מותרת. ואע״פ שהוא מעמיד, הואיל והעור עצמו של היתר הוא ואין איסורו אלא מחמת דבר אחר שנתערב בו, לא אמרינן בהאי הכל הולך אחר המעמיד. אבל אם העמיד הגבינה בעור קיבה של נבילה, אפילו אין בה ליתן טעם בחלב, אסור, מפני המעמיד שאסור ואיסורו מחמת עצמו. ולפיכך אסרו גבינות הנכרים, מפני שמעמידין אותם בעור קיבה של נבילה. אבל הקיבה עצמה דהיינו החלב הקרוש שבתוך הקיבה, אסיקנא דלית בה איסור כלל, דפירשא בעלמא הוא. כן כתב רמב״ם. אבל רש״י כתב, וחלב הנמצא קרוש בעור הקיבה שמולחין אותה בעורה, אני הייתי נוהג היתר עד הנה, ובלבד שלא יתנו בה חלב אחר, וטועה הייתי בכך, שהייתי סובר מדאמרינן [בע״ז דף כ״ט] גבי קיבת עולה, כהן שדעתו יפה גומעה חיה, שמע מינה פירשא בעלמא היא ולא מיתסרא, ולא היא, חלב גמור הוא מדתנן במתניתין כשרה שינקה מן הטריפה קיבתה אסורה, שמע מינה חלב הוא. וקיבת עולה דשריא, משום דלאו גופה הוא אלא שינקתו מאמו והוה ליה כנוס בתוך מעיה כנתון בקערה ומותר:"
+            ],
+            [
+                "<b>שהחלב מועלין בו.</b> ואפילו קדשים קלים שהן ממון בעלים ואין בהן מעילה בחייהן, יש מעילה באמוריהן לאחר שנזרק דמן. דכתיב גבי קדשים קלים (ויקרא ג׳:ט״ז) כל חלב לה׳, ולהכי כתיב בהו לה׳ למימר דקדשי ה׳ קרינן ביה לענין מעילה:",
+                "<b>וטמא.</b> אם אכלו בטומאת הגוף חייב שתי חטאות, אחת משום חלב ואחת משום טומאת הגוף:",
+                "<b>משא״כ בדם.</b> דגבי דם כתיב (שם ז׳) על המזבח לכפר, לכפרה נתתיו ולא שיהא קרוי שלי למעול בו, שאינו עומד אלא לכפר בשבילכם. ומשום פגול אין בו, דכל שדבר אחר מתיר אותו כגון בשר קדשים שהדם מתירו לכהנים בזריקתו, וכגון עולה שדמה מתירה למזבח דאם לא נזרק דמה אין אבריה נקטרים דכתיב (שם) וזרק הכהן את הדם על מזבח ה׳ והדר והקטיר החלב לריח ניחוח, אלו יש בהן משום פיגול, אבל דם דהוא גופיה מתיר הוא אין חייבין עליו משום פגול. ומשום נותר וטמא נמי אין בו דכתיב בדם תרי מיעוטי, הוא ולכם, חד למעוטי מנותר וחד למעוטי מטומאה:",
+                "<b>אלא בבהמה טהורה.</b> כדכתיב (שם ז׳) מן הבהמה אשר יקריב ממנה:"
+            ]
+        ],
+        [
+            [
+                "<b>העור והרוטב.</b> משום דתנן בפרק בהמה המקשה (חולין דף ע״ז) גבי שליא, ואינה מטמאה טומאת אוכלים ולא טומאת נבלות, תנא העור והרוטב. והאי דאפסקיה, משום דתנא בפרק בהמה המקשה מצא בה בן תשעה חי טעון שחיטה וחייב באותו ואת בנו, תנא אח״כ אותו ואת בנו. ואיידי דאיירי ביה בשחיטה שאינה ראויה תני בתריה כסוי הדם. ואיידי דתנא בכסוי הדם ונוהג בחיה ועוף תנא גיד הנשה דנוהג בחיה ולא בעוף. ואיידי דאיירי ביה בירך שנתבשל בה גיד הנשה [בבליעת איסור], תנא כל הבשר. ובתריה הדר לענינא קמייתא דשליא, אואינה מטמאה טומאת אוכלים:",
+                "<b>העור והרוטב.</b> העור של בהמה שחוטה כגון פחות מכביצה בשר ועורה מחובר בה, מצטרף, מפני שהוא שומר לבשר, והשומרים מצטרפים לטומאה קלה שהיא טומאת אוכלים, דכתיב בה (ויקרא י״א:ל״ז) על כל זרע זרוע אשר יזרע, כדרך שבני אדם מוציאים לזריעה, חטה בקליפתה ושעורה בקליפתה ועדשין בקליפתן. ואע״ג דבההוא קרא טהור הוא כתיב ביה, טעמא משום דלא הוכשר, דסמיך ליה וכי יותן מים על זרע, דהוכשר, טמא הוא:",
+                "<b>והרוטב.</b> כשהיא קרושה דרך לאכלה עם הבשר, ומצטרפת להשלים שיעור כביצה. אבל אינה אוכל לקבל טומאה בפני עצמה:",
+                "<b>והקיפה.</b> תבלין. והן עצמן לאו אוכלים חשיבי, אבל לאצטרופי מצטרפין:",
+                "<b>והאלל.</b> גיד השדרה והצואר. והוא רחב ולבן וקשה וקורין לו בלע״ז קפיל״ו. ודוגמתו [באיוב י״ג] רופאי אליל כלכם. שמשנפסק אין לו רפואה להתחבר עוד, כך אתם, דבר שאין בו רפואה אתם אומרים לרפאות. אי נמי, קרי תנא אלל לבשר שפלטתו סכין, כשמפשיטין את הבהמה פעמים שהסכין פולט מן הבשר אצל העור, ולא חשיב אוכל, אבל מצטרף עם האוכל:",
+                "<b>והקרנים והטלפים.</b> כל שחותכן ויוצא מהם דם אצל עיקרן מלמטה שהן רכים. ומיהו באנפי נפשייהו לאו אוכלים נינהו:",
+                "<b>מצטרפין.</b> משום שומר:",
+                "<b>לטמא טומאת אוכלין.</b> להשלים שיעור כביצה. שאין אוכלים טמאים מטמאים בפחות מכביצה:",
+                "<b>אבל לא טומאת נבילות.</b> אם מניבלה הן, אין מטמאין, ואין מצטרפין לכזית להשלים שיעור נבילה לטמא אדם ובגדים שעליו, דכתיב (ויקרא י״א:ל״ט) הנוגע בנבלתה, ולא בעור שאין עליו כזית בשר והעור משלים לכזית, שהנוגע בו אינו טמא, לפי שאין שומר מצטרף לטומאת נבילות. וכן קיפה ורוטב לאו מין נבילה נינהו. ואלל וגידים לאו בשר הן. אבל אוכלים בעלמא הוו בהדי בשר:",
+                "<b>כיוצא בו.</b> [יש] שהוא מטמא טומאת אוכלים, להיות מקבל טומאה מן השרץ ומטמא אוכלין אחרים, ואינו מטמא מאליו טומאת נבילות לטמא אחרים:",
+                "<b>השוחט בהמה טמאה לנכרי.</b> ישראל ששחט בהמה טמאה לצורך נכרי ועודה מפרכסת, אע״ג דלא חזיא לנכרי דלא שריא שחיטה לבני נח עד שתמות, אפילו הכי הואיל וישראל שחט, שחיטה מעלייתא היא, והואיל דשחיטה שריא לגבי דישראל בבהמה טהורה, משויא ליה מחשבתו אוכלא בשחיטה אף בטמאה לנכרי. אבל נכרי בשחיטה לא משויא ליה מחשבתו אוכלא, דלא אשכחן שחיטה לגביה. וטמאה לישראל לא משויא ליה אוכלא, דבטלה מחשבתו:",
+                "<b>אבל לא טומאת נבילות עד שתמות.</b> דהא וכי ימות מן הבהמה כתיב (שם):",
+                "<b>או עד שיתיז את ראשה.</b> דהויא לה גיסטרא ונבילה מחיים, דחשובה מתה, ואפילו היא מפרכסת:",
+                "<b>ריבה הכתוב לטמא טומאת אוכלים.</b> דהא איכא כל הני דלגבי אוכלים אוכלא נינהו ונבילה לא מקרי אע״פ דשייכי בה:",
+                "<b>האלל המכונס.</b> האי אלל דסיפא לכולי עלמא הוי בשר שפלטתו סכין אצל העור:",
+                "<b>המכונס.</b> הנאסף למקום אחד. דהואיל ואחשביה לא בטיל וחשיב הבשר נבילה, וחייב עליו אם נגע ונכנס למקדש או אכל קודש. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אלו שעורותיהן.</b> מטמאין כבשרן:",
+                "<b>ועור חזיר של ישוב.</b> מפני שהוא רך ואוכלין אותו:",
+                "<b>אף עור חזיר הבר.</b> דסבר האי נמי רכיך. ואין הלכה כר׳ יהודה:",
+                "<b>חטוטרת של גמל הרכה.</b> כל זמן שלא טען משאוי:",
+                "<b>עגל הרך.</b> כל זמן שהוא יונק:",
+                "<b>ועור הפרסות.</b> כשחותכין הרגלים, והוא רך:",
+                "<b>בית הבושת.</b> בית הרחם של נקבה:",
+                "<b>ועור שתחת האליה.</b> עור הזנב מתחת מקום שאין שער, מפני שהוא רך:",
+                "<b>האנקה.</b> ריצ״ו:",
+                "<b>והלטאה.</b> לויירד״א:",
+                "<b>חומט.</b> לומג״ה:",
+                "<b>הלטאה כחולדה.</b> עורה חלוק מבשרה. ואין הלכה כר׳ יהודה:",
+                "<b>וכולן שעיבדן.</b> כל אלו שאמרו שהן מטמאים כבשר, אם עיבדן נעשו עור ובטלו מתורת בשר וטהורין:",
+                "<b>או שהלך בהן.</b> ששטחן כדי להלוך בהן, שהוא קצת עיבודן:",
+                "<b>חוץ מעור האדם.</b> דבר תורה עור האדם לאחר שעיבדו טהור, ומה טעם אמרו עור האדם שעיבדו טמא, גזירה שמא יעשה אדם עורות אביו ואמו שטיחין למטה לישב ולשכב עליהן:",
+                "<b>יש להן עורות.</b> ואין אחד מהן שיהיה עורו מטמא כבשרו. ודלא כת״ק דחשיב ארבעה מהן שעורותיהן כבשרן. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>בטהורה ובטמאה.</b> בין שהיא טהורה שחוטה והמפשיט טמא, בין שהיא נבילה טמאה והמפשיט טהור, אם מפשיטו לעשות מן העור שטיח דהיינו מצע להציע על גבי המטה או על גבי שלחן, כגון שקורע וחותך העור כולו לארכו מראש הבהמה ועד זנבה, ומתחיל להפשיט העור, הוי חבור יד להוציא טומאה מן הנבילה אם נוגע אדם טהור בעור, ולהכניס טומאה לבשר אם טהורה היא:",
+                "<b>עד כדי אחיזה.</b> שהן שני טפחים. וטפי מהכי לא הוי יד להכניס ולהוציא טומאה, ואם הבשר טהור ונגעה טומאה ביותר משני טפחים אלו לא נטמא הבשר, ואם הבשר נבילה ונגע טהור ביותר משני טפחים הללו לא נטמא הטהור:",
+                "<b>ולחמת.</b> אם לא חתך העור מתחלה לארכו אלא מפשיטו כפול לצורך חמת, מתחיל מצואר והופכו כלפי זנבה:",
+                "<b>עד שיפשיט את החזה.</b> הוי חבור. והנוגע בעור כנוגע בבשר בין ליטמא בין לטמא. מפני שהחזה קשה להפשיט מכל האברים:",
+                "<b>המרגיל.</b> שמתחיל מרגלי הבהמה להפשיט ומפשיטו כפול לצורך חמת:",
+                "<b>כולו חבור.</b> מפני שהחזה לסוף הפשטו הוא לפיכך כולו חבור עד החזה, והנוגע בעור המופשט כנוגע בבשר בין ליטמא בין לטמא:",
+                "<b>עור שעל הצואר.</b> מעצמו נפשט, לפיכך אינו חבור לעשות המופשט הראשון חבור כדרך שהחזה עושה:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>עור שיש עליו כזית בשר.</b> במקום אחד:",
+                "<b>הנוגע בציב היוצא ממנו.</b> רצועה ותלתול היוצא מאותו בשר ותלוי ודבוק במקצת. ובאותו ציב ליכא כזית אבל מעורה הוא לכזית:",
+                "<b>ובשערה.</b> שבעור כנגד אותו בשר:",
+                "<b>טמא.</b> דשערה הוי שומר:",
+                "<b>מטמא במשא.</b> שהרי נשא כזית נבילה:",
+                "<b>ולא במגע.</b> דאי אפשר ליגע ביחד, ושתי נגיעות אינן מצטרפות:",
+                "<b>לא במגע ולא במשא.</b> כדמפרש טעמא בסיפא שהעור מבטלן:",
+                "<b>ומודה ר״ע.</b> דאע״ג דלא הוי כזית מעורה במקום אחד, בכהאי גוונא כגון שתחב שני חצאי זיתים בקיסם, כלומר עץ דק, והסיטן, שהוא טמא. והלכה כר״ע:"
+            ],
+            [
+                "<b>קולית.</b> כל עצם שיש בו מוח קרוי קולית. וקולית המת הנוגע בה בין סתומה בין נקובה טמא, דהא עצם כשעורה במת מטמא במגע ובמשא, כדכתיב (במדבר י״ט:ט״ז) או בעצם אדם:",
+                "<b>וקולית המוקדשים.</b> שהפיגול והנותר מטמאין הידים. דגזרו בהו רבנן משום חשדי כהונה ועצלי כהונה, וגזרו אף בעצמות ששמשו את הנותר:",
+                "<b>קולית נבלה.</b> נבילה אין עצמותיה מטמאין, דכתיב בנבלתה, ולא בעצמות. וכן שרץ. הלכך סתומים טהורים אף מלטמא במשא, וכל שכן במגע דאי אפשר לו ליגע במוח שבפנים. ואף על גב דשומר מכניס ומוציא טומאה, הני מילי בדבר שאפשר ליגע בטומאה עצמה ואפילו לא נגע בה אלא בשומר, טמא, אבל היכא דאי אפשר ליגע בטומאה עצמה אין שומר מטמא:",
+                "<b>נקובים כל שהוא.</b> אפילו כחוט השערה שאפשר להכניס בו חוט השערה של ראשו או זקנו והרי הוא מיטמא בכך:",
+                "<b>מנין שאף במשא.</b> אקולית דנבלה קאי, דשרץ אינו מטמא במשא:"
+            ],
+            [
+                "<b>ביצת השרץ.</b> יש בשמונה שרצים שמטילים ביצים, כגון הצב והלטאה והחומט:",
+                "<b>המרוקמת.</b> שנוצר בה אפרוח:",
+                "<b>טהורה.</b> לפי שאי אפשר ליגע באפרוח שבפנים:",
+                "<b>ניקבה כל שהוא טמאה.</b> ואע״פ שלא נגע. שהשומר מכניס ומוציא טומאה בדבר שאפשר ליגע:",
+                "<b>עכבר שחציו בשר.</b> יש מין עכבר שאינו פרה ורבה אלא מעצמו נוצר מן האדמה, כאשפה המשרצת תולעים. ואם עדיין לא נשלמה בריאת העכבר אלא מצדו אחד הימני או השמאלי. הנוגע בבשר, טמא. באדמה שכנגדו, טהור:",
+                "<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האבר והבשר המדולדלים בבהמה.</b> נתלש ממנה אבר דהיינו בשר וגידים ועצמות, או נתלש ממנה בשר לבדו, ועדיין הן מעורין בה במקצת. ויש הפרש בין אבר מן החי, לבשר מן החי, שהאבר מטמא אדם וכלים כנבילה, והבשר שאינו אבר, טהור מכלום, כדילפינן מקרא דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה, ממקצת בהמה כגון אבר ממנה, וסיפא דקרא הנוגע בנבלתה יטמא, ומדכתיב וכי ימות משמע כעין מיתה בעינן שאינה עושה חליפין, לאפוקי בשר שעושה חליפין שאם יתלוש בשר מן הבהמה, בשר אחר עולה תחתיו:",
+                "<b>מטמאין טומאת אוכלין.</b> אם חשב עליהן להאכילן לנכרי, הוו אוכל לקבל טומאה ולטמא אחרים. דטומאת עצמן אין בהן עד שיתלשו כולן, אבל מקבלין טומאה מן השרץ ומטמאין בה את אחרים:",
+                "<b>וצריכים הכשר.</b> לבוא במים לאחר שנדלדלו, ואחר כך מקבלים טומאה לעולם:",
+                "<b>נשחטה הבהמה.</b> נטהרו מלטמא עוד משום נבילה. ואף על פי שאסורים באכילה משום ובשר בשדה טריפה, ידי נבילה טהרו, דאין שחיטה עושה ניפול:",
+                "<b>הוכשרו בדמיה.</b> לקבל טומאה בלא הכשר אחר, כדין בהמה שנשחטה ויצא ממנה דם שהוכשר בשרה באותו דם:",
+                "<b>מתה הבהמה,</b> הבשר שנדלדל <b>צריך הכשר.</b> לקבל טומאה מן השרץ אם לא הוכשר משנדלדל. דטומאת נבילה אין בו, דמיתה עושה ניפול ונחשב כאילו נפל אותו האבר או אותו הבשר המדולדל ואינו נעשה נבילה עמה במיתתה, אלא כאילו פירש מחיים הוא ובשר הפורש מן החי טהור:",
+                "<b>האבר מטמא משום אבר מן החי.</b> דמיתה עושה ניפול כדפרישנא, ואינו נעשה נבילה עמה, הלכך אינו מטמא משום נבילה. ואיכא בין אבר מן החי לאבר מן הנבילה, דבשר הפורש מאבר מן החי לא מטמא, שהרי אפילו בשר הפורש מן החי לא מטמא כל שכן בשר הפורש מאבר מן החי, ואילו בשר הפורש מאבר מן הנבילה מטמא כבשר הפורש מן הנבילה עצמה:",
+                "<b>ורבי שמעון מטהר.</b> אי אפשר לאוקמי מילתיה דר׳ שמעון אהך דסיפא, דממה נפשך, אי מיתה עושה ניפול ליטמא משום אבר מן החי, ואי אינה עושה ניפול ליטמא משום אבר מן נבילה. הלכך על כרחך ר׳ שמעון ארישא קאי, האבר והבשר המדולדלים בבהמה מטמאין טומאת אוכלין במקומן, ור׳ שמעון מטהר האבר כל זמן שמעורה. בבעלי חיים שאינו מטמא טומאת אוכלין. וטעמא דר׳ שמעון, דאמר קרא (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, אוכל שאתה יכול להאכילו לנכרי בהיתר קרוי אוכל ומטמא טומאת אוכלים, לאפוקי האבר והבשר המדולדלים שאסורים לנכרי משום אבר מן החי ומשום בשר מן החי. שאינן קרויין אוכל ואין מטמאין טומאת אוכלים. והלכה כר׳ מאיר בשתיהן:  "
+            ],
+            [
+                "<b>המדולדלים באדם טהורים.</b> דאדם כי ימות כתיב (במדבר י״ט):",
+                "<b>מת האדם הבשר טהור.</b> דמיתה עושה ניפול ובשר שפירש מן האדם החי טהור:",
+                "<b>האבר מטמא משום אבר מן החי.</b> ודין האבר שפירש מן האדם החי שהוא מטמא, כל זמן שהוא אבר שלם מטמא במגע ובמשא ובאוהל. אבל כזית בשר שפירש ממנו, או עצם כשעורה שפירש ממנו, טהור. ואבר שפירש מן המת וחזר ופירש מאותו אבר כזית בשר או עצם כשעורה, טמא:",
+                "<b>ור׳ שמעון מטהר.</b> באבר מן המת נמי כמו באבר מן החי. דסבר כשם שאבר מן החי בשר הפורש ממנו או עצם כשעורה הפורש ממנו טהור, הכי נמי באבר מן המת. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>הזרוע והלחיים.</b> בארץ ובחוץ לארץ. משום דבעי למיתני בחולין אבל לא במוקדשין, תני לכולהו:",
+                "<b>בפני הבית.</b> בזמן שבית המקדש קיים:",
+                "<b>ואתן אותם.</b> בחזה ושוק כתיב. אותם מיעוט הוא, חזה ושוק אין מידי אחרינא לא:"
+            ],
+            [
+                "<b>כל הקדשים שקדם מום קבוע להקדשן.</b> הרי הן כמקדיש עצים ואבנים לדמיהן, ואין בהן קדושת הגוף:",
+                "<b>ונפדו חייבין בבכורה.</b> אם ילדו לאחר שנפדו. אבל קודם פדיון לא, דקדושת דמים מדחה מן הבכורה שאין קדושה חלה על קדושה:",
+                "<b>וולדן וחלבן מותר לאחר פדיונן.</b> אבל מקדיש תמימים ונעשו בעלי מומין ונפדו ולדן אסור כדלקמן. ובין רישא דקתני מותר ובין סיפא דקתני אסור מיירי כגון דאיעבר לפני פדיונו ואתיליד לאחר פדיונו. וחלבן נמי דמקדיש תמימים ונפדו נפקא לן דאסור, דכתיב בפסולי המוקדשין שנפדו תזבח ואכלת בשר, תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:",
+                "<b>ואין עושין תמורה.</b> אפילו קודם פדיונן. טוב מעיקרא עושה תמורה ואפילו נעשה רע אחר שהקדישו, אבל רע מעיקרו אינו עושה תמורה:",
+                "<b>ואם מתו יפדו.</b> ואף על פי שאינן ראויין אלא לכלבים ואנן קיימא לן דאין פודין את הקדשים להאכילן לכלבים, הני כעצים בעלמא נינהו ולא נחית להו קדושת הגוף:",
+                "<b>חוץ מן הבכור והמעשר.</b> דאך על גב דקדם מומן להקדשן, חלה עליהן קדושה גמורה לכל דבריהם, אלא שאין כשרים ליקרב, דבכור ברחם תלה רחמנא, לא שנא תם ולא שנא בעל מום קדיש. תם קרב, ובעל מום נאכל לכהן במומו. ומעשר בהמה נמי כתיב ביה (ויקרא כ״ז:ל״ב-ל״ג) העשירי יהיה קודש לה׳ לא יבקר בין טוב לרע. טוב תם, רע בעל מום:",
+                "<b>או מום עובר קודם להקדישן.</b> דמום עובר כמאן דליתיה דמי:",
+                "<b>פטורים מן הבכורה.</b> דכתיב בפסולי המוקדשין שנפדו כצבי וכאיל, מה צבי ואיל פטורים מן הבכורה, דהא כל הבכור אשר יולד בבקרך ובצאנך כתיב (דברים ט״ו:י״ט), אף פסולי המוקדשין שנפדו אפילו ילדו לאחר שנפדו פטורים מן הבכורה:",
+                "<b>ומן המתנות.</b> הזרוע והלחיים והקיבה:",
+                "<b>ולדן וחלבן אסור.</b> בדאיעבר לפני פדיונו ואתיליד לאחר פדיונו מיירי, כדפרישית לעיל. דאי איעבר ואתיליד לאחר פדיונו, ולד צבי ואיל הוא. ואי אתיליד לפני פדיונו, אפילו קדם מומן להקדשן נמי ולדן אסור:",
+                "<b>והשוחטן בחוץ חייב.</b> ואע״ג דאינן ראוין לפתח אוהל מועד דהא בעלי מומין נינהו, ותנן הראוי לפתח אהל מועד חייבין עליו בחוץ ושאינו ראוי לפנים אין חייבים עליו בחוץ, מוקמינן לה למתניתין בדוקין שבעין ור׳ עקיבא היא דאמר אם עלו לא ירדו, הלכך הואיל ובפנים לא ירדו, חייבין עליהם בחוץ אם שחטן קודם פדיונן:",
+                "<b>ועושין תמורה.</b> קודם פדיונן. דכתיב (ויקרא כ״ז:י׳) טוב ברע או רע בטוב:",
+                "<b>ואם מתו.</b> מעצמן:",
+                "<b>יקברו.</b> דאין פודין את הקדשים להאכילן לכלבים:"
+            ],
+            [
+                "<b>בכור שנתערב במאה.</b> מתניתין איירי בבכור שבא ליד כהן ונפל בו מום ביד כהן ומכרו לישראל במומו. דאי בבכור ביד ישראל קודם שנתנו לכהן, אמאי פוטרים את כולן ממתנות כהונה, לימא ליה כהן, אי בכור הוא כולה דידי הוא, אי לא בכור הוא הב לי מתנתאי. אבל כשכבר בא ליד כהן ומכרו לישראל במומו ונתערב במאה, פוטרים את כולן ממתנות כהונה, דכל חד וחד יכול לדחות את עצמו ולומר לכהן שלי בכור הוא שמכרו הכהן ופטור מן המתנות, דמן הבכור אין נותנים מתנות שאין קדושה חלה על קדושה:",
+                "<b>אחד שוחט את כולן פוטרין לו אחד.</b> שאי אפשר שלא יהא הבכור אחד מהן, ויכול לומר זה הוא:",
+                "<b>צריך שירשום.</b> שיעשה בו סימן. שיבינו הכל שיש לכהן או לנכרי שותפות בה:",
+                "<b>ואם אמר, לו.</b> אם אמר כהן לישראל פרה זו אני מוכר לך חוץ מן המתנות שבה:",
+                "<b>פטור.</b> ישראל מן המתנות:",
+                "<b>אמר לו.</b> ישראל לחבירו טבח, מכור לי בני מעיה של פרה זו:",
+                "<b>והיו בהן מתנות.</b> הקיבה, שהיא אחת מן המתנות:",
+                "<b>נותנן.</b> לוקח זה לכהן:",
+                "<b>ואין המוכר מנכה לו מן הדמים.</b> שהרי היה יודע הלוקח שמתנות שם, וזה לא מכר לו את הקיבה:",
+                "<b>לקח הימנו במשקל.</b> כך וכך הליטרא, ושקל לו הקיבה. נותנה לו לוקח לכהן, שהרי הגזילה אצלו וצריך להשיב, והטבח ינכה לו מן הדמים שהרי מכר דבר שאינו שלו. ואם עבר השוחט ולא נתן מתנות מן הבהמה, לא נאסר הבשר באכילה, אבל מנדין אותו. ואפילו כהן שפטור מן המתנות אם הוא טבח ששוחט ומוכר בשוק ממתינין לו שתים ושלש שבתות, מכאן ואילך מוציאין ממנו מתנות ונותנין אותן לכהנים אחרים. ואם קבע בית מטבחים, אין ממתינים לו אלא מוציאין ממנו מיד, ואם לא רצה ליתן מנדין אותו:"
+            ],
+            [
+                "<b>מן הפרק של ארכובה.</b> הנמכרת עם הראש:",
+                "<b>עד כף של יד.</b> עצם רחב של כתף שקורין אספלדו״ן. והן שני עצמות, העצם האמצעי דהיינו מן הפרק של ארכובה הנמכרת עם הראש עד מקום שכנגדו בגמל ניכר, והעצם העליון המחובר לגוף. והזרוע הימיני בלבד הוא שנותנים לכהן, דכתיב (דברים י״ח:ג׳) ונתן לכהן הזרוע, המיומן שבזרוע:",
+                "<b>והוא של נזיר.</b> כלומר, וכן זרוע בשלה האמור בנזיר, כך ניטלת:",
+                "<b>וכנגדו ברגל שוק.</b> האמור בשלמים נמי הוי שני עצמות מן הפרק של ארכובה עד בוקא דאטמא דהיינו כל הירך:",
+                "<b>סובך של רגל.</b> היינו פרק שבין הקולית ועצם האמצעי. ואין הלכה כר׳ יהודה:",
+                "<b>הפרק של לחי.</b> אצל הצדעים. וחותך כלפי מטה:",
+                "<b>עד פיקה של גרגרת.</b> עד שיפוי כובע שהיא פקעיתה ופתחה של קנה, דהיינו לחיים התחתונות עם הלשון. פירוש אחר, פיקה של גרגרת טבעת הגדולה של קנה שעשויה עגולה כפיקה. ופיקה היא עגולה ככדור ובתוכה נקב שתוחבות הנשים בפלך להכבידו כשטוות בו:"
+            ]
+        ],
+        [
+            [
+                "<b>ראשית הגז.</b> כל הגוזז צאנו ואפילו גוזזן מאה פעמים נותן מן הגיזה מתנה לכהן:",
+                "<b>נוהג בארץ ובחוצה לארץ.</b> והאידנא נהוג עלמא כר׳ אלעאי, דאמר ראשית הגז אינו נוהג אלא בארץ. דיליף נתינה נתינה מתרומה, מה תרומה אינה נוהגת אלא בארץ אף ראשית הגז אינו נוהג אלא בארץ. ורבותי הורו במתנות נמי דאין נוהגות אלא בארץ, דראשית הגז והמתנות שוין הן. ולא הודו להן שאר חכמי הדור:",
+                "<b>במוקדשים.</b> אפילו קדשי בדק הבית. משום דכתיב גז צאנך, ולא של הקדש:",
+                "<b>נוהגים בבקר ובצאן.</b> דכתיב (דברים י״ח:ג׳) אם שור אם שה:",
+                "<b>ובמועט.</b> אפילו לא שחט אלא אחת:",
+                "<b>אלא ברחלות.</b> כתיב הכא (שם) גז צאנך, וכתיב התם (איוב ל״א:כ׳) ומגז כבשי יתחמם, מה להלן כבשים אף כאן כבשים:"
+            ],
+            [
+                "<b>ושתי צאן.</b> אלמא תרתי מקרי צאן:",
+                "<b>שנאמר חמש צאן עשויות.</b> שמעשות את בעליהן ואומרות לו קום עשה מצוה חדשה שלא היתה מצוה עליו בפחות מכן. והיינו על כרחך ראשית הגז, דכתיב ביה צאן דמשמע מרובה. דאילו בכוך כתיב בכור שור, דמשמע אפילו חד. וכן מתנות אם שור אם שה:",
+                "<b>מנה מנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:",
+                "<b>בכל שהן.</b> לאו דוקא, דבפחות מששים סלעים לא מחייב בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ששה עשר גרעיני שעורה:",
+                "<b>כמה הוא נותן לו.</b> הבא לחלק ראשית הגז שבידו, לא יפחות לכל כהן ממשקל חמש סלעים צמר:",
+                "<b>מלובן.</b> ולא שיהיה חייב הישראל ללבנו, אלא שיתן לו שיעור מן הצמר הצואי, דהיינו שאינו מלובן עד שכשילבננו הכהן יעמוד על משקל חמש סלעים צמר מלובן: כדי שיוכל לעשות ממנו בגד קטן:",
+                "<b>הראוי לשירות.</b> ומאי ניהו, אבנט. מדסמך קרא אחר ראשית הגז מיד. כי בו בחר ה׳ אלהיך מכל שבטיך לעמוד לשרת, שמעינן מינה דהכי קאמר, תן לו מראשית גז צאנך כדי שיוכל לעשות בגד לעמוד לשרת. והקטן שבבגדים הראוי לשירות הוא אבנט, והוא נעשה מחמש סלעים צמר מלובן. וראשית הגז אין לו שיעור מן התורה. ומדברי סופרים שלא יפחות מאחד מששים. ואין חייב בראשית הגז עד שיגזוז חמש צאן, ותהיה גיזת כל אחת מחמשתן אין פחות מי״ב סלע, שאם היתה גיזת אחת מהן פחות מי״ב סלע אע״פ שחמשתן גוזזות יותר מס׳ סלעים הרי זה פטור:",
+                "<b>עד שצבעו.</b> בעליו קודם שנתנו:",
+                "<b>פטור.</b> מליתנו עוד. דקנייה בשינוי, והוה ליה כמזיק מתנות כהונה או שאכלן, דפטור:",
+                "<b>ולא צבעו.</b> אין זה שינוי ואכתי בעיניה הוא:",
+                "<b>הלוקח גז צאנו של נכרי.</b> כשהוא מחובר לצאן, פטור. דגז צאנך כתיב, והאי צאן לאו דידיה הוא, ואצאן קפיד רחמנא ולאו אגיזין דידיה:",
+                "<b>אם שייר המוכר, המוכר חייב.</b> דאמר ליה לוקח מתנה דכהן גבך היא:",
+                "<b>ואם לאו הלוקח חייב.</b> דאמר ליה מוכר מתנה דכהן לא זבני לך:",
+                "<b>שחופות.</b> לא שחורות ולא לבנות:",
+                "<b>זה נותן לעצמו.</b> הלוקח נותן לעצמו על מה שלקח, והמוכר נותן לעצמו על מה ששייר אצלו. דגיזת הלבנות טובה משל שחופות: וכן זכרים ונקבות גיזת הזכרים קשה והאי דנקבות רכיך:"
+            ]
+        ],
+        [
+            [
+                "<b>שלוח הקן. אבל לא במוקדשין.</b> משכחת מוקדשין דאילו היו חולין היו חייבים בשלוח הקן, כגון שהיה לו עוף והקדישו כשהוא ברשותו לבדק הבית וברח ומצאו אח״כ רובץ על הקן והכירו. אי נמי, כגון שהקדיש גוזלות של שובכו למזבח לעולת נדבה ואח״כ כשגדלו אותן גוזלות ברחו ויצאו וקננו במקום אחר, דמעיקרא כי אקדשינהו דידיה הוו וחל הקדש עלייהו, והשתא דמצאן לאו מזומן הוא, ואי הוו חולין הוו מחייבי:",
+                "<b>ואינו נוהג אלא בשאינו מזומן.</b> דכתיכ כי יקרא, פרט למזומן:",
+                "<b>שקננו בפרדס.</b> שמרדו ויצאו מן הבית, ואינן חוזרות לבית ונעשו מדבריות. ופרדס לאו מזומן הוא מפני שיכולות לברוח:",
+                "<b>הרדסיאות.</b> שדרכן ליגדל עם בני אדם. ועל שם הורדוס המלך שהיה מתעסק בגידולן נקראו הרדסיאות על שמו:"
+            ],
+            [
+                "<b>עוף טמא פטור מלשלח.</b> דכתיב קן צפור, עוף משמע בין טהור בין טמא, צפור טהור ולא טמא:",
+                "<b>עוף טמא רובץ על ביצי עוף טהור.</b> אע״ג דמינא דאפרוחים בר שלוח הוא, פטור. דקן צפור בעינן, שתהא האם המקננת טהורה:",
+                "<b>ועוף טהור הרובץ על ביצי עוף טמא פטור.</b> דאמר קרא ואת הבנים תקח לך, לך ולא לכלביך:",
+                "<b>קורא.</b> בערבי קורין לו שונא״ר, ובלע״ז פרדי״ז. ודרכו שהזכר רובץ על הביצים כמו הנקבה. הלכך ר׳ אליעזר מחייב לשלח הזכר. אבל בשאר עופות מודה ר״א שזכר פטור, דאם אמר רחמנא, ולא אב. ואין הלכה כר״א:"
+            ],
+            [
+                "<b>בזמן שכנפיה נוגעות בקן חייב לשלח.</b> דאמר קרא רובצת, ולא מעופפת. ומדכתב רובצת ולא כתב יושבת, שמע מינה דאם כנפיה נוגעות בקן חייבת:",
+                "<b>שנאמר שלח.</b> לעולם משמע:",
+                "<b>נטל את הבנים וכו׳</b> דכיון דנטל את הבנים הוי ליה קן מזומן:"
+            ],
+            [
+                "<b>לוקה ואינו משלח.</b> אף על גב דלאו הניתק לעשה אין לוקין עליו, הכא היינו טעמא, דסבר רבי יהודה שלח מעיקרא משמע, והכי קאמר קרא, לא תקח האם אבל מה יש עליך לעשות כשתמצא הקן, שלח תשלח את האם, ואין כאן ניתק לעשה אלא עברת עשה ולא תעשה. ואין הלכה כרבי יהודה:",
+                "<b>אין לוקין עליה.</b> אם קיים עשה שבה. אבל אם לא קיים העשה, כגון הלוקח אם מעל הבנים ושחטה או מתה תחת ידו, לוקה:"
+            ],
+            [
+                "<b>מצוה שהיא כאיסר.</b> שאין בה חסרון כיס אלא דבר מועט:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה חולין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..1dff6c303ad8921a5fee967e6d8cec1981518b13
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,377 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Keritot",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה כריתות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "שלשים ושש כריתות – to someone who transgresses willfully without warning [by two witnesses]",
+                "הבא על אשה ובתה – or the daughter of her daughter or the daughter of her son is within this [general category], and similarly, his daughter and the daughter of his daughter and the daughter of his son, his mother-in-law and the mother of his mother-in-law and the mother of his father-in-law, all are within this [general category].",
+                "",
+                "והעובד עבודה זרה – like the manner of their worship, or one who slaughters a sacrifice, or one who offers incense or offers a libation and prostrates oneself, even if it is not the manner of their worship as such.",
+                "בעל אוב – and the soothsayer/charmer is included within this [general category], for both were mentioned in one negative [commandment], and the Tanna/teacher [of the Mishnah] took [the term] אוב/necromancy, which is the first one [mentioned] in Scripture.",
+                "והמחלל את השבת – with one of the forty-minus-one primary forms of work and their derivatives.",
+                "נותר – holy things after their time has passed.",
+                "פגול – Holy things that he thought to consume them outside of their [appropriate] time [period] or outside of their [appropriate] place.",
+                "השוחט – [he who slaughters] holy things outside [of the Temple court] is liable, even though he had not offered them up, as it written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting, [before the LORD’s Tabernacle;] bloodguilt shall be imputed to that man: he has shed blood, that man shall be cut off [from among his people].”",
+                "ומעלה – Is also by extirpation, as it is written (Leviticus 17:8-9): “[Say to them further: If anyone of the house of Israel or of the strangers who reside among them] offers a burnt offering or a sacrifice, (9) and does not bring it to the entrance of the Tent of Meeting,” but if he slaughtered it and offered it unwittingly, he is liable for two sin-offerings.",
+                "והמפטם את שמן המשחה – with the weight of the frankincense and in the measurement of the oil, like that which Moses did in the wilderness. But he made it to anoint with it. But when one pounds spices for practice or to transmit it to the community, he is not liable.",
+                "והמפטם את הקטורת – eleven ingredients of incense – if he took from each one of them according to its determined weight in the words of the Sages, and mixed them in the manner that they would mix the incense that they offer in the Temple, he would be liable for extirpation. And he would make it in order to smell it. But if he did it just for practice or to transmit it to the community, he is exempt.",
+                "והסך בשמן המשחה – that Moses did, that was not for the needs of the priesthood and the kingship, he is liable. For they would not give from that oil other lthan upon the head of the High Priest, and even if he was the son of the High Priest, they would anoint him with the same soil that Moses made in the wilderness. And from it, we anoint the kings of the House of David. But we don’t anoint the king the son of a king, if there had not been there a disagreement, like he anointed Solomon because of the dispute with Adoniyah, or Joash because of the dispute with Ataliah and Yehoahaz because of Yehoyakim his brother who was older than him. But the anointing of the priests occurs when they pour from the oil on his head and anoint between his eyebrows like the Greek KI. But the anointing of the kings is like a crown.",
+                "הפסח והמילה במצות עשה – and they have extirpation, but there is no sacrifice for their inadvertent [transgression]. But all of these are negative commandments, and they are liable for a sacrifice for their inadvertent transgression, but the sacrifice is not other than for a negative commandment. For concerning the sacrifice, it is written (Leviticus 4:22): “who incurs guilt by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done.”"
+            ],
+            [
+                "ועל שגגתן חטאת – an inadvertent [act] that we are liable for it a sin-offering, as, for example, a person who comes upon one of those forbidden on account of consanguinity thinking that she is his wife, and/or the person who practices idol worship by prostrating to it, thinking that the Torah forbad [only] slaughtering of a sacrifice, offering incense and the act of libation, but not prostration, and/or a person who violates the Sabbath thinking that it was a weekday, and similarly, anything similar to this that he knows the essence of the prohibition but that this act that he was doing was hidden from him [that it is forbidden]. But the person who says that it is completely permitted, that uproots the body, as for example, who states that there is no Shabbat in the Torah, that idolatry is not forbidden in the Torah, this one is not acting inadvertently, but rather he is the victim of an accident/is the victim of an unavoidable accident and he is exempt [from a sin offering].",
+                "לא הודע (it is not made known, conscious) – as, for example, two olives, one of forbidden fat and one of permitted fat, he ate one of them and does not know which of them he ate; [and/or] his wife and his his sister are with him in bed and he has comes upon one of them [for sexual relations] and he doesn’t know upon which of them he came.",
+                "אשם תלוי (uncertain guilt offering) – because he comes on a doubt, which is called, an uncertain guilt offering, that suspends and protects him from the suffering/trials, and does not atone, but if became known to him afterwards with certainty that he had sinned, he brings the regular sin-offering.",
+                "המטמא מקדש וקדשיו – that he enters into the Temple when he is [ritually] impure or [as a Kohen] eats Holy Things while in a state of impurity.",
+                "מפני שהוא בעולה ויורד (sliding-scale offering – for entering the Temple or partaking of sacrifices while ritually impure) – but the guilt offering does not come other than a matter where its willful violation is [punishable] by extirpation and its inadvertent [sin] is through a fixed sin-offering, but this, since his inadvertent act is with a sliding scale offering (i.e., the rich bring a a sacrifice from the sheep and the poor brings either two doves or two pigeons – see Leviticus 5:2-11), there isn’t through his lack of awareness a guilt offering.",
+                "אף המגדף – we don’t bring on his inadvertent sin a sin offering, and on his not being aware, also, he is not liable for a guilt offering, for the Merciful stated regarding a sin-offering (Numbers 15:29): “[You shall have one law for him] that does anything unwittingly,” except for one who blasphemes, which does not have an action. And the Halakah is according to the Sages."
+            ],
+            [
+                "כמין בהמה חיה ועוף – since it was stated about them – a creation like mankind. But the Halakha is not according to Rabbi Meir.",
+                "סנדל (a flat fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – it is offspring but its form is hollowed out/reduce in size. And the language/word סנדל – it is hated and thin/sparse. Such is what I found. But my teachers/Rabbis explained that it is a piece of meat/flesh that is made like the form of a sandal and regularly comes with offspring.",
+                "שליא (after-birth/placenta) – for there is no afterbirth without the offspring.",
+                "שפיר מרוקם (and if the fetus was articulated – see Tractate Niddah, Chapter 3, Mishnah 3a – to form the limbs of the embryo) – the hide that the offspring is articulated in, that has within it the form of small limbs. For since it was made like the egg-shell, it is called שפיר .",
+                "וכן שפחה שהפילה – for you might think I would say, that when we say that all commandments that a woman is obligated for [to perform], a slave is obligated for it [as well], these words [refer to] commandments that are equivalent for a man and a woman, but there is among women those who give birth [to offspring] but they are not found among men, I could say that a maidservant is not liable, therefore, it was taught, “and similarly, a maidservant who aborts [brings an offering and it is eaten].”"
+            ],
+            [
+                "ואין ידוע מה הפילה – it it is the form of a human being, and she is obligated but if it is [in the form of] fish or locusts and she is exempt. She brings a sacrifice of two turtle-doves – one for a burnt-offering and one for a sin-offering. On that of the sin-offering, she stipulates/makes a condition and states: if I gave birth to a species which is an obligation [to bring an offering], this will be for my obligation, and if not, let the burnt offering be a free-will donation. But regarding the sin-offering, she cannot make a stipulation/condition, for the sin-offering is not a free-will offering, and she brings it with doubt. But it is not consumed [by the priests] for perhaps she does not have an obligation to bring a sacrifice, and the pinching of the bird’s neck is like a mere carrion. But because of non-sacred things in the Temple",
+                "",
+                "",
+                "ואחת מין חובה – flat-fish shaped abortion or an afterbirth/placenta, and it is not known which obligatory species she had aborted, Everyone brings two turgtle-doves and it is not eaten.",
+                "אימתי – it is not eaten.",
+                "בזמן שהלכו – when they brought the couple of sacrificial birds to the Kohen and went on their way, and they are not able to designate/stipulate, but if both of them stand as one, they bring one sin-offering and make the stipulation/designation between them, “behold this one is mine [and your part is forgiven/renounced].” But if you are the one who is liable [to bring the sacrifices], “behold it is yours [and my part is forgiven/renounced],” and that sin-offering is offered and consumed [by the priest]. For especially, the sin offering that comes as a result of a sin, the condition/stipulation does not take effect for it, as it is written (Leviticus 4:28): “or the sin of which he is guilty is brought to his knowledge, but here, when the women bring a sacrifice to be permitted in the eating of Holy Things, that can bring it and make the stipulation/designation. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "גנינים (an abortion filed with lumps of a fleshy substance – see also Tractate Niddah, Chapter 3, Mishnah 2 and 3) – variegated colors. But I heard, like worms.",
+                "המפלת יום ארבעים – until they will pass forty of her pregnancy, it is mere water.",
+                "ר' שמעון מחייב ביוצא דופן (a fetus extracted by means of the caesarean section) – as it is written (Leviticus 12:5): “If she bears a female/ואם נקבה תלד ,” it should have been written – “if she is a female [offspring],” but there increased for her another birth, and what is it? A fetus extracted by means of caesarean section. But the first Tanna/teacher [of the Mishnah] held that, Scripture stated (Leviticus 12:2): “When a woman at childbirth bears (or alternatively, ‘brings forth seed),” until she gives birth from the place where the woman is first [to release her egg].”"
+            ],
+            [
+                "המפלת לאור שמונה ואחד – that she gave birth to a female, but the night of the eighty-first day that she was fit/worthy on the morrow to bring her atonement for the abortion.",
+                "בית שמאי פוטרים מן הקרבן – from the second birth. Even though it is after the completion (i.e., of the sixty-six days, following fourteen days of ritual impurity – see Leviticus 12:5-6), for since it is night, and the appropriate time for the sacrifice had not ended for the sacrifice, for the night is wanting (i.e., too early) for a sacrifice, as it is written (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when (literally, on the day – as opposed to the night) He commanded [that the Israelites present their offerings to the LORD, in the wilderness of Sinai],” therefore, regarding the matter of sacrifice is is considered like it is within the completion [of the period].",
+                "מאי שנא אור לשמונים מיום שונים ואחד – for certainly, she is liable for the sacrifice on the non-viable birth/premature fetus that she aborted according to the opinions of all, for since it is after the purification of the period [following pregnancy], she aborted.",
+                "אם שוה לו לטומאה – for you certainly admit that at the setting of the sun of the eightieth day, her days of purification had ended, and if she saw [blood] on the night of the eighty-first day, she is ritually impure.",
+                "הדמים אינם מוכיחים – and the blood that you state if it is equivalent to it in ritual uncleanness, it is not a proof, for the abortion within the purification, her blood is ritually impure because of the birth, and she is not liable for a second sacrifice because all that comes within the period of purification is considered as if it comes with the first birth and in that the School of Hillel admits [to the correctness of the view of] the School of Shammai]."
+            ],
+            [
+                "חמשה ספיקי זיבות – doubtful gonorrhea/flux (for a female) , as such example, she claims that she saw three [consecutive] days and does not know if it was during he days of her menstrual cycle or during the days of her flux, she brings a sacrifice which is not consumed. Doubtful miscarriage is, for example, when she aborted and did not know what she aborted. If she has upon her five doubtful fluxes or five doubtful abortions [she brings one sacrifice].",
+                "מביאה קרבן אחד – a sin=offering of a fowl that is brought for a doubt.",
+                "ואוכלת בזבחים – for his sacrifice comes o purify her, for it is like a ritual immersion, for if a woman had been defiled with several defilements, one ritual immersion counts for all of them, even this sacrifice is similar.",
+                "ואין השאר עליה חובה – the Sages did not require her to bring them, for even the one [sacrifice], with difficulty, they permitted to offer a doubtful pinching of an unconsecrated bird’s neck to the altar, but rather if this is not the case, she doesn’t have a remedy to become purified with Holy Things.",
+                "חמש לידות ודאות או חמש זיבות ודאות מביאה קרבן אחד אוכלת בזבחים – as has been explained.",
+                "והשאר עלהי חובה – as is taught in a Baraita, it is possible that she brings [a sacrifice] on the birth that is before the completion and/or on the birth that is after the completion (of the eighty days), one sacrifice for both, the inference teaches us (Leviticus 12:7): “Such are the rituals concerning her who bears a child. [male or female].”",
+                "קינין – two nests, that is four turtle-doves.",
+                "בדיני זהב – with two golden [denars]. Each nest is a golden denar.",
+                "המעון הזה – this is an oath [taken by Rabban Shimon ben Gamliel]..",
+                "נכנס לבית דין ולימד וכו' – even though it was lenient in Torah law. But he taught a thing that was not Halakha, because of (Psalms 119:126): “It is a time to act for the LORD, [for they have violated Your teaching],” he did so. For where it not for this, they would not find it, and they would prevent the poor from bringing even one [sacrifice], and they would eat Holy Things in a physical state of ritual impurity.",
+                "ברבעתים = two nests for two-quarters of a silver Denar. And a gold Denar is twenty-five silver Denars."
+            ]
+        ],
+        [
+            [
+                "ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.",
+                "והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.",
+                "גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.",
+                "עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.",
+                "ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated."
+            ],
+            [
+                "הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.",
+                "ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].",
+                "ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, \"ונעלם\" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).",
+                "ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –\"ונפש כי תחטא\"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment)."
+            ],
+            [
+                "הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is \"אשר חטא\"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.",
+                "ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.",
+                "המקנא לאשתו ע\"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.",
+                "ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.",
+                "הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]",
+                "עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האשה שילדה ולדות הרבה – As we go and explain how, as, for example, she aborted within the eighty [days] of [giving birth to] a female [child], that she immersed [in a ritual bath] after two weeks of ritual impurity and had sexual relations [with her husband] and became pregnant, and aborted a female after forty [days] of formation, which is fifty-four [days] from her first giving birth, and then she returned and aborted at the end of fifty-four days of this, and for this, it (i.e., the Mishnah) took a female, for with male [children born], we don’t say this, for if she aborted within forty days of a male [child], this second [abortion] is mere water, for a fetus is not formed until forty days.",
+                "והמפלת תאומים – even male [children], as, for example, she became pregnant with triplets, and she aborted one [of them] after forty [days] , and the second remained and came out within the days of the first purity, and the third within the days of the second purity, for each of these, she doesn’t bring other than one sacrifice, as it is written (Leviticus 12:7): “Such are the rituals concerning her who bears a child, male or female,” which teaches that she brings one sacrifice for many births, it is possible even on a birth that is before the completion/fulfillment [of her purification] and one that is after fulfillment/completion [of her purification] also she does not bring anything other than one sacrifice, the inference teaches us: “Such/זאת [are the rituals concerning her who bears a child].”",
+                "רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני – Rabbi Yehuda distinguishes between [single aborted] births and twins, and states that she brings [a sacrifice] on the first offspring, but not on the second that was born within the completion/fulfillment [of purification] of the first , and she brings for the third, because he was not born within the completion/fulfillment [of purification, for we don’t consider fulfillment/completion for the second [child], for he is like one that doesn’t exist, for since he was born within the period of fulfillment [of purification] of the first, but the third is the beginning of giving birth. And she does not bring on the fourth, for he was born within the period of fulfillment/completion [of purification] for the third, but the third [child] was not born in the midst of the fulfillment/completion [of purification] for the first [child] for the days of her ritual impurity of the first [child] had passed and concerning twins, Rabbi Yehuda also disputes/distinguishes. For even though their pregnancy is as one, we don’t say that it was one long birthing and that there is also a fulfillment of [a period of ritual impurity] for the second [child], but the third [child] is not [liable] for a sacrifice, but rather, if the third was born after the fulfillment of [the period of ritual impurity] of the first, Rabbi Yehuda holds that she brings a sacrifice for the [birth of] the third child/son, but on the completion [of the period of impurity] for the second son, we don’t care for it is as if he doesn’t exist, for as what Rabbi Yehuda states that the second offspring is like it doesn’t exist, and regarding a sacrifice, since it was born within the time period of the first [obligatory] sacrifice, but regarding ritual impurty, he admits that she has the days of ritual impurity [ and all the time that she aborts a male child, she sits upon him seven days of ritual impurity and thirty-three days of blood purity]. But any time she aborts a female child, she sits upon it for two weeks of ritual impurity and sixty-six days of blood purification. But the Halakha is not according to Rabbi Yehuda.",
+                "עולה ויורד – it ascends [in value] for the rich, and descends [in value] for the poor, for if he is rich, he brings a lamb or a female goat, and if he is poor, two turtle-doves or pigeons, and the poorest of the poor brings one-tenth of a an Ephah of fine flour.",
+                "שמיעת הקול – “when he heard a public imprecation” (Leviticus 5:1), and the ritual defilement of the Sanctuary and its Holy Things inadvertently, and an oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – see Tractate Shevuot, Chapter 3, Mishnah 7)), all three of them are written explicitly in the Torah portion of Vayikra (Leviticus 5:1, 2-4 and 5-11) what they bring for the poor and the poorest of the poor.",
+                "והיולדת – with those women who are wealthy – a lamb for a burnt- offering and a pigeon or turtle-dove for a sin-offering. For the poor – two turtle-doves, which are a single pigeon of a bird in place of a lamb. But the poorest of the poor is not mentioned regarding a woman who gives birth. And Similarly, the leper, the rich [bring] two lambs, and poor brings two turtle-doves in place of the two lambs, but the poorest of the poor do not it.",
+                "שוין במכות ובקרבן – if both of them are acting willfully, both are flogged as we establish (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man, [thus breaking faith with the LORD, and that person realizes his guilt],” the Written {Torah] compares a woman to a man for all punishments that are in the Torah. But if both of them act inadvertently, they bring a sacrifice, for regarding both of them, it is written, “extirpation” for willful behavior, as it is written (Leviticus 18:29): “such persons shall be cut off [from their people],” and all that their willful acts are [punishable with] extirpation and inadvertent acts are [punishable with] a sin-offering.",
+                "ובשפחה לא השוה that the woman is flogged, as it is written (Leviticus 19:20): “there shall be an indemnity [they shall, not, however, be put to death, since she has not been freed];” she [is punished] with flogging and he with a sacrifice of a ram as a guilt-offering. The language בקרת/indemnity, as is read, because we call upon the one being whipped (i.e., her, the maidservant) (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]” (Deuteronomy 28:59): “The LORD will inflict extraordinary plagues upon you, etc. ”Alternatively, [the word] בקרת means a visitation, that the Jewish court will visit and state to the one being whipped how many lashes he can accept.",
+                "עשה בהן המערה (he who passes through the first stage – exciting the sexual organ by contact – as punishable as him who finishes) – the man who inserts the membrum virile alone (i.e., first stage of sexual contact).",
+                "",
+                "וכל העריות חייב על כל ביאה וביאה – and with a maidservant, as we said earlier in our chapter [Tractate Keritot 9a], he brings a sacrifice for each sexual act.",
+                "שעשה בה את המזיד כשוגג – if both of them acted willfully, or he acted inadvertently and she willfully, she receives flogging and he brings a sacrifice, but if she acted inadvertently , whether he inadvertently or willfully acted, both of them are exempt, as it is written (Leviticus 19:20): “there shall be indemnity,” and afterwards (Leviticus 19:21): “”But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD.” At the time when the woman is flogged, the man brings a sacrifice, if the woman is not flogged, the man does not bring a sacrifice."
+            ],
+            [
+                "חציה שפחה וחציה בת חורין – who is betrothed to a Hebrew slave, for he is permitted with a maidservant and permitted with a free woman. But not to a Canaanite slave, for e is forbidden to her because of the side of freedom that is within her. But were she not a half-maidservant, the betrothal would take effect with her, but both are killed, but now, the betrothal partially takes effect with her because of the side of freedom that is in her, but it does not take effect with her completely because of the side of servitude that is within her, and that is what is written (Leviticus 19:20): “they shall not be put to death, since she has not been freed,’ but if she is freed, they are liable.",
+                "והפדה לא נפדתה – implying she is redeemed slightly but she is not redeemed completely (see Leviticus 19;20).",
+                "זו היא שפחה ודאית – meaning to say that she is a complete maidservant. And this that is written (Leviticus 19;20): “but has not been redeemed.” The Torah speaks in the language of humans.",
+                "כל העריות מפורשות – that they free women and we don’t have anything left, and she is definitely different/strange – half maidservant and half free-woman and Rabbi Eleazar ben Azariah is equivalent to Rabbi Akiva, but he said to Rabbi Yishmael: “I hold like you, that the Torah speaks in the language of humans, however, here, it is different, from that it is written (Leviticus 19:20): “or given her freedom,” [the phrase], ‘ but has not been redeemed,” what is the reason for it? Learn from it, that someone who is half a maidservant and half a free-woman. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "כל העריות – if one is an adult, the man or the woman, and the other is a minor, the minor is exempt but the adult is liable. But regarding a maidservant, it is not so, for if one is a minor, the adult also is exempt, for they are juxtaposed [in close context]/compared by analogy to each other (Leviticus 19:20): “there shall be an indemnity” and (verse 21): “But he must bring [to the entrance of the Tent of Meeting], as his reparation offering [to the LORD, a ram of reparation offering],” at the time when she is flogged, he brings a sacrifice, but [if] the woman is not flogged, the man does not bring a sacrifice.",
+                "אחד ער ואחד ישן ישן פטור – but the one who is awake is liable. But if the maidservant who has been designated [for another man] is awake, she is also exempt, for they have been compared by analogy/juxtaposed [by close context] to each other as we have stated.",
+                "שוגג בחטאת ומזיד בהכרת – and the maidservant who is a designated [to another man], if he acts willfully and she acts inadvertently, both of them are exempt, For since the woman is not flogged, the man does not bring a guilt-offering. But if he acted inadvertently and she acted willfully, she is flogged and he brings a guilt-offering."
+            ]
+        ],
+        [
+            [
+                "אמרו לו – even if one [witness] says to hm, “you ate forbidden fat,” and he is silent and doesn’t contradict him.",
+                "מביא חטאת – by his word.",
+                "שנים אומרים לו אכלת חלב – and even one-hundred [witnesses], but he contradicts them and says: “I am sure that I did not eat [prohibited fat],” he does not bring a sacrifice through their word, as it is written (Leviticus 4:28): “Or the sin of which he is guilty is brought to his knowledge,” and not that others would inform him.",
+                "רבי מאיר מחייב – but the Halakha is not according to Rabbi Meir.",
+                "אם הביאוהו שנים כו' – as, for example, if they testified against him that he killed a person.",
+                "ם ירצה לומה מזיד הייתי – if he would want to exempt himself through a lie, he would be able to say, “I acted willfully” for a person who acts willfully is exempt from a sacrifice."
+            ],
+            [
+                "חלב וחלב – two olives of forbidden fat.",
+                "בהעלם אחד – but two acts of forgetfulness/brought to his knowledge, he would be liable on each one, for we hold that the acts of forgetfulness divide.",
+                "ממין אחד חייב – this comes to tell us that even though the two halves of olives are not from one tray/charity plate, , that is, from one cooked dish, but they are cooked separately, even so, ethey combine, because the plates do not separate."
+            ],
+            [
+                "כמה ישהה האוכלן – for the two halves of olives that we mentioned combine.",
+                "כאילו אוכלן קליות – we see them as if they had been broken into [thin] crumbs like parched corn and eat them one by one closely after the other, and in this we estimate if he ate one-half of an olive and he ceased and an hour ate another half-olive, but if he delayed from the beginning until the end in order to eat parched corn at close intervals to each other, they combine, but if he did not stop from eating, but rather that he delayed in chewing them and swallowing them, even the entire day, they combine, according to the words of Rabbi Meir.",
+                "וחכמים אומרים עד ישהה מתחילה ועד סוף כדי אכילת פרס (eating a piece/a certain quantity of bread) – meaning to say, even if he didn’t stop between eating one-half of an olive and the eating of the other half, but rather, that he delayed in chewing the two halves of olives [for the time it would take] in order to eat a piece of bread, from the beginning of eating until the end of swallowing, they combine. But more than [the time it would take] in order to eat a piece of bread, it would not combine. And the Halakha is according to the Sages.",
+                "פרס – the language of breaking bread/piece of bread and reciting Birkat HaMazon. And this is one-half a loaf of the Eruv (i.e., to establish the joining of borders), from three loaves to a Kab, for each loave is eight eggs; it is found that one-half of a loaf is four eggs. Such is what my Rabbis have explained. But Maimonides states that it is three eggs worth.",
+                "אכל אוכלים טמאים – A person who consumes impure foods the equivalent one-half of a loaf which is two eggs, according to the interpretation of my Teachers. But, according to Maimonides, an egg and a half, his body is disqualified from eating heave-offering/Terumah (if he is a Kohen) until he immerses [in a Mikveh]. But the person who drinks one-fourth of a LOG of wine or enters into the Temple is liable for extirpation. But now, as we state, if he delayed in the eating of half-of loaf of ritually impure food or in the drinking of one-fourth of a LOG of ritually impure drinks, that would be considered as consuming one-half a loaf, they combine to the measurement and his body is disqualified from consuming heave-offering [if he is a Kohen]. But if he delayed more than this measure, they don’t combine. And the same law applies to the measurement of a quarter of a LOG of wine of entering into the Temple, for if he delayed in his drinking in order to eat half-a-loaf or less, he is liable; more than this, he is exempt.",
+                "אם הפסיק בה (if he interrupted) – and didn’t drink the entire quarter of a LOG at one clip and entered in the Temple, he is exempt, as it is written (Leviticus 10:9): “Drink no wine or other intoxicant, [you or your sons, when you enter the Tent of Meeting, that you may not die],” wine in the manner of his drunkenness. But if he doesn’t drink it at one clip, this is not the manner of his drunkenness. And similarly, if he placed water in it. And the Halakha is according to Rabbi Eliezer. And these words refer to when he drinks an actual one-quarter of a LOG, but if he drank more than one-quarter of a LOG, Rabbi Eliezer admits that he is liable, even if he didn’t drink all of it at one clip."
+            ],
+            [
+                "ארבע חטאות – one is because of [eating] forbidden fat, and one is because of eating Holy Things while [in a state of] ritually impure, and one is because of a remnant/left over (i.e., part of an offering left over after the time permitted for it to be eaten), and one because it was on Yom Kippur, for we hold throughout the entire Torah, that a prohibition does not take effect upon another prohibition , these words refer to a mere prohibition, as for example, a person who consumes the carrion of n impure animal, he is not liable because of he carrion because it is a mere prohibition that is not inclusive, nor does it add [to the prohibition]. But here, a person who was from the outset ritually pure, he was prohibited to consume prohibited fat and permitted with the rest of the meat of Holy Things. If he became ritually impure, since he became prohibited as regards the rest of the pieces of the meat of Holy Things because of ritual impurity, he is prohibited also [to consume] the prohibited fat, even though he was forbidden from the outset, and that is, an inclusive prohibition, that the final prohibition includes and prohibits other things on a person that were permitted to him from the outset. But however, it doesn’t add a prohibition on a sacred object held in hand at the delivery of an oath, but rather on the person it adds a prohibition regarding other things, and whetting the appetite and measuring also for this in his prohibition. This forbidden fat becomes a left-over (i.e., after the time permitted for it to be eaten, which is a prohibition that adds, that ab initio for a regular Kohen, is prohibited but for the Most High is permitted, since when it became a left-over, added a prohibition on the piece [of meat] itself to be forbidden even to the Most High. But since the name of a left-over prohibition takes effect upon it to make it forbidden to the Most High, it also takes affect the title of left-over regarding an ordinary [Priest] to make it liable because of left-overs, even though that without this, it would be forbidden to the regular [Priest]. The [prohibition] of Yom Kippur occurs to it, since a prohibition was added regarding a person to prohibit him from [partaking of] non-consecrated things which were permitted to him prior to Yom Kippur, whetting the appetite and measuring for this prohibited fat of Holy Things explicitly to be liable for it because of the Day of Atonement.",
+                "ואשם אחד – the guilt-offering for misuse of consecrated articles that he benefitted from that which was consecrated [to the Temple] inadvertently. But even this prohibition adds on the sacred object that is held at the delivery of an oath, for prior to his sanctifying it, this forbidden fat was prohibited to eat, but permissible in deriving benefit, once it was sanctified, it becomes prohibited even for deriving benefit, and because the name of “dedicated to the Temple” takes effect on the forbidden fat to prohibit him from deriving benefit, it also takes effect to make him liable for eating it because he is benefitting from that which is dedicated to the Temple.",
+                "אם היה שבת והוציאו בפיו – while he was eating it [going from one domain to another].",
+                "חייב – [he is liable] also on he removal from one domain to another. Bur in the Gemara (Tractate Keritot 14a) it explains that this is what he said: If it was Yom Kippur that fell on the Sabbath and he took it out, he is liable for two [sins] on his removing it – because of the Sabbath and because of Yom Kippur, the two of them come as one, for at the time that he sanctified the day for Sabbath, he sanctified also for Yom Kippur. And just as there is an Eruv and removal [from one domain to another] for Shabbat, so too, there is an Eruv and removal [from one domain to another] on Yom Kippur. And the prohibition takes effect upon another prohibition with the prohibition at one time.",
+                "אינו מן השם – meaning to say the Tanna/teacher (i.e., Rabbi Meir) did not consider anything other than sin-offerings that come because of eating, but this is because of removal [from one domain to another]."
+            ],
+            [
+                "בתו ואחותו – as, for example, he who has sexual intercourse with his mother and gives birth from this to a daughter, and she is his daughter and his sister from his mother, but his brother’s wife who was married to him prior to this and he died, and after his death, she married his father’s brother, and her father had sexual intercourse with her while she was a menstruant woman, and now we have the prohibition of his daughter and his sister that come as one. But even though she is illegitimate and prohibited to enter into the congregation/community [of the LORD], when she married to her father’s brother, the betrothal/Kiddushin was valid with her, because Kiddushin/betrothal takes effect in those who are liable for violating a negative commandment. Alternatively, if her father’s brothers were illegitimate/Mamzerim they are permitted to marry her ab initio, but she is prohibited to her father because of the prohibition of his brother’s wife because he is an additional prohibition, for at the outset, she was permitted to all the brothers of her father, and when she married to one of them, she became prohibited to all of the rest of the brothers [of her father], and because the name of brother’s wife takes effect regarding the rest of the brothers that she was permitted to him, the name of the brother’s wife also takes effect regarding her father to make her liable also because of the wife of his brothers. If his brother died and she married the brother of her father’s father, since it adds to her a prohibition regarding the rest of his father’s brothers, it adds to her the prohibition regarding himself. She would be a married woman, since she added a prohibition regarding the world (i.e., by being married), a prohibition added to her regarding him. If she became menstruous, since a prohibition was added regarding her husband, a prohibition was also added regarding him.",
+                "חייב עליה משום בת בתו וכלתו – as for example, when she married his son.",
+                "ואחות אשתו – when he married the daughter of his brother-in-law, who is the sister of his daughter’s daughter from/through the father.",
+                "ואשת אחיו – when his son died and she married the brother of this one.",
+                "ןאשת אחי אביו – that his brother died and she married his father’s brother.",
+                "אם עבר הזקן (if the grandfather transgressed) – the father of this one, and he married her, and afterwards, he had sexual relations with her, e is liable even on the [prohibition of] the father’s wife. But even though she is the wife of his brother, for we obligate him to an entity because of the wife of his father’s brother, so we see that she is forbidden to him, to his father because of her being his brother’s wife and she has no marital status with her, what are we dealing with here? As for example, when she fellow before him for a levirate marriage from his brother, who died without children and he engaged in levirate marriage and married her, but this grandfather who sinned who is taught in the Mishnah, which is because she is to him only a second level prohibition, because of the daughter of his son’s daughter and because of the wife of his son, because from the words of the Scribes, both of them are secondary relationships. But if you say that she is his daughter-in-law, we obligate him to an entity because she is the brother’s wife, which is not a refutation/objection, for one could establish that she is the brother’s wife of his son from his mother, and not the daughter-in-law of the father, but rather, the wife of his stepson and she is permitted to him. But if you should say, what prohibition is there that is added with the daughter of his daughter, when his father sinned and married her, for she is liable to him also, because of the prohibition of being the wife of the father, This matter is asked in the Gemara (Tractate Keritot 14b) and they answered that there is a son to the grandfather and he is the brother of that one (the Gemara uses the illustration of Ishmael dying without children and Isaac, his brother, who is the father of Jacob, engaged in a levirate marriage with Ishmael’s wife; but even though she is the wife of the brother of Jacob his son (i.e., Esau), she is not his daughter-in-law, for we are speaking here of the brother of Jacob from the mother, for he was not the son of Isaac), for since a prohibition was added through her regarding that son because of her father’s wife, a prohibition was added also regarding him.",
+                "וכן הבא על בת אשתו – he is liable for her because of of these that he is liable with his daughter.",
+                "ועל בת בת אשתו – he is liable because of all of those that he is liable for engaging in sexual intercourse with the daughter of his daughter. But the daughter of his wife who is his sister is found with her. As, for example, that his father either raped or seduced a woman and through her gave birth to a daughter, and afterwards he married the raped or seduced wife of his father who is permitted to him, for that daughter is his sister or the daughter of his wife. But the daughter of his wife’s daughter and the siser of his wife is found, as for example, that the father of his wife had sexual relations with the daughter of his wife, and she gave birth to a daughter, that daughter is the daughter of his wife’s daughter and the sister of his wife."
+            ],
+            [
+                "משום חמותו וכלתו ואחות אשתו (because of his mother-in-law, his daughter-in-law and his wife’s sister) – the father who had sexual intercourse with his daughter and produced from her a daughter, Reuven married this daughter, her mother is prohibited to him because she is his mother-in-law and [because] she is his wife’s sister; If she married the son of Reuven, there is added to her the prohibition because of his daughter-in-law. If the son of Reuven died, or he divorced her and she married his brother, there is added to her the prohibition of being the wife of his brother. If his brother dies or he divorced her and she married his father’s brother, there is added to her the prohibition of being the wife of his father’s brother. If she merely married and she is a married woman and is menstruating. If Reuven had sexual relations with her while she was married and a menstruating woman, he is liable for her because of all of these prohibitions listed by name.",
+                "וכן הבא על אם חמותו – Laban has sexual relations with Dinah, the daughter of Leah his daughter, and he sires a daughter, whose name is Serah; the person (i.e., man) who marries Serah is forbidden to Leah because of the mother of his mother-in-law and because she is the sister of his wife, for Serah his wife and Leah are the daughters of Laban. If Leah is married to the daughter of the husband of Serah,, and becomes his daughter-in-law, and afterwards to his brother, and afterwards to the brother of his father, if the husband of Serah has sexual relations while she is a married woman and a menstruating woman, he is liable for her because of all of the categories mentioned.",
+                "ואם חמיו – Reuven has sexual relations with his grandmother, the wife of Laban, the mother of his mother Leah, and he sires a daughter and her name is Dinah, the person who marries Dinah will be forbidden to Leah, the mother of Reuven will be forbidden to him because of [the prohibition] of the mother of his father-in-law and because of the [prohibition] of the sister of his wife, for Dinah, his wife, and Leah, the mother of his father-in-law, both of them are the daughters of the wife of Laban. If she became his daughter-in-law and afterwards the wife of his brother and afterwards the wife of his father’s brother and a married woman and a menstruating woman, he is liable for her because of all of these categories mentioned.",
+                "הבא על חמותו חייב עליה כו' – The wife of Laban had two daughters, Leah and Rachel, and one son, whose name is Asher, and the name of Asher’s daughter is Serah, and one came from the marketplace and married Rachel and Yocheved the daughter of Leah and Serah the daughter of Asher, and afterwards, the person who marries these three women has sexual relations with the wife of Laban, he is liable on her account because of his mother-in-law, and the mother of his mother-in-law, and the mother of his father-in-law. Because of his mother-in-law, for she is the mother of Rachel his wife. And because of the mother of his mother-in-law, for she is the mother is Leah his mother-in-law. And because of the mother of his father-in-law, because she is the mother of Asher his father-in-law.",
+                "שלשתן שם אחד הם – in one Biblical verse it is written (see Leviticus 18:17 – “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter and uncover her nakedness: they are kindred; it is depravity”) and one it is not. Therefore, there is no separation of sin-offerings between them. And this is the Halakha (i.e., only one sin-offering)."
+            ],
+            [
+                "באיטליס – a marketplace where they sell meat there.",
+                "של אמאום – the name of a city.",
+                "הבא על אחותו וכו' – this is what he said: he who has sexual relations with his sister who is the sister of of his father and the sister of his mother, and we have found such a case, as, for example, when Reuven had sexual relations with his mother and fathered from her two daughters and then he returned and had sexual relations with one of these daughters and from her fathered a so, and the son had sexual relations with his sister, who is the sister of his father and the sister of his mother.",
+                "וחומר – And what if a person had sexual intercourse with five wives who are menstruating women which are one category (Leviticus 18:19): “Do not come near a woman during her period of uncleanness,” he would be liable for each and every one. A person who has sexual relations with his siter, who is the sister of his father and the sister of his mother, which are three categories, meaning to say, three negative commandments that are divided, is it not the case that he should be liable for each and every one? But this a fortiori is refuted/raises an objection, for how can five women who are menstruating be separate/distinct bodies? But the reason, is because as Scripture states (Leviticus 20:17): “He has uncovered the nakedness of his sister, etc.,” and it is an extra verse, for at the beginning of the verse, it is written “If a man marries his sister….so that he sees her nakedness, etc.” Why should he review further “that he has uncovered his sister’s nakedness,” but rather to teach about his sister who is the father’s sister and his mother’s sister, who is liable for each and every one."
+            ],
+            [
+                "אבר המדולדל בבהמה – most of it is detached and part of it is interwoven.",
+                "מהו – that he should become defiled because of [the prohibition of] a limb from a living animal, as if it was detached completely, but we hold in [Tractate Hullin, Chapter 9, Mishnah 8] “The Flesh and the Juice,” that a limb from a living animal defiles like a carrion. But a limb that is detached completely from a human being completely defiles like the dead person.",
+                "באבר המדולדל באדם – that it is partly interwoven, it is ritually pure.",
+                "מוכי שחין (afflicted with boils) - that their limbs are falling.",
+                "וחותכה – not because of ritual purity, for before this, it is also ritually pure, but rather so that it is not detestable on the Festival with a dangling limb.",
+                "שמניח בו כשערה – but doesn’t cut it off completely, so as to not defile the person who cuts it (i.e., the doctor) when he touches it at the time of its separation.",
+                "ותוחבו – to the limb.",
+                "בסירה – with a thorn that is attached the ground.",
+                "והוא – the sick person.",
+                "נמשך – and the limb is torn away on its own, and the sick person is not ritually impure because he pulls himself with strength at one clip and the limb is detached from im with power and there is no contact at the time of separation.",
+                "שהדברים קל וחומר – for just as a person is susceptible to ritual defilement while alive, the dangling limb from him is ritually pure, an animal which is not susceptible to ritual impurity while alive, is it not the case that the limb that is dangling from it is ritually pure?"
+            ],
+            [
+                "באוכל מזבח אחד בחמשה תמחויין – with five cooked dishes separated from each other, he is liable for religious sacrilege if he consumed them prior to the sprinkling of their blood.",
+                "שהדברים קל וחומר – just as one altar where the bodies are not divided, one is obligated on each and every one because the dishes are divided, five sacrifices whose bodies are divided, is this not the case all the more so?",
+                "לא כך שאלן ר' עקיבא – for if he asked them about the slaughterer, what proof did they bring to him from the food, for it is possible to refute him: just as the food which is enjoyed, but rather, perforce, he didn’t ask Rabbi Akiva other than with left-over food from five sacrifices, and he also brought him a proof from food.",
+                "אם הלכה – that this is what you received from your Rabbi/Master, he is liable for [sacrilege] for each one of the sacrifices.",
+                "ואם לדין – that you learn it from an a fortiori from the laws of religious sacrilege, there is a response.",
+                "את המאכיל כאוכל – for if he gave food dedicated to the Temple to his fellow, he is liable as if he at him himself, for we hold that a person who removes something dedicated to be unconsecrated, he has committed sacrifice and not the individual to whom it is was given.",
+                "והמהנה כנהנה – with a matter that is not something eatable.",
+                "צריף את המעילה לזמן מרובה – meaning to say, and there is another stringency regarding religious sacrilege, that if he benefited today with half of a penny, and from here until a year with another half-penny, they combine to form a penny, as well that we make a profit from (Leviticus 5:14): “When a person commits a trespass, [being unwittingly remiss about any of the LORD’s sacred things],” he increased.",
+                "תאמר באכילת נותר – that we judge upon him that he doesn’t have one of these stringencies, and the matter is not made clear if Rabbi Yehoshua accepted that response or did not accept it. But the Halakhic decision is that a person who eats left-overs from five sacrifices in one act of forgetfulness is not liable other than for one sin-offering, and the dishes are not divided whether for leniency or stringency."
+            ],
+            [
+                "מלאכות הרבה מעין מלאכה אחת – many derivatives of one chief category [of work on Shabbat].",
+                "ובשבתות הרבה – those that he did on that Shabbat he did on other Sabbaths, and all of them were in one act of forgetfulness. But in the Gemara (Tractate Keritot 16a and continued on Keritot 16b) raises the objection: Why was it necessary that it mentioned [in the Mishnah] many Sabbaths and many and many derivatives, why did it [i.e., the Mishnah] take “derivatives” and not chief categories of labor? And it answers that Rabbi Akiva asked two things from him: One: A person who does one form of work on many Sabbaths and he knows that it is Shabbat, but that he held that this labor is permitted, meaning, willfully, regarding [knowledge of] Shabbat and Inadvertently regarding labors, and this is what he asked him: this [individual] that performed one [prohibited] form of work on two Sabbaths, shall we say that since that they are on two days, even though it is one act of forgetfulness, regarding the [prohibited] work, these Sabbaths would be like divided bodies of [forbidden] labor , that are not similar one to the other, as for example, that he sowed [a field] and repeated in one act of forgetfulness - that is a willful violation of Shabbat but an inadvertent [form of] labor, that he is liable for each and every one [of the labors], or they are not like divided bodies, and it is as if he performed through one act of forgetfulness one [forbidden] form of labor ten times and is not liable for each and every one, for one can’t say here that the days in-between are a knowledge [of the violation on Shabbat] to divide, for specifically, regarding the matter of an inadvertent [violation of] Shabbat there is the awareness to know that it was Shabbat, but regarding the inadvertent nature of the labors performed, there isn’t awareness until he studies. And further, they inquired of him, if he performed many derivative acts from one primary form of labor [of the thirty-nine mentioned in Tractate Shabbat, Chapter Seven, Mishnah Two], is he liable for one [violation only] or on each and every act [performed, and for this reason, it (i.e., the Mishnah) refers to derivatives [of the primary forms of labor].",
+                "אמר לו חייב על כל אחת ואחת – He (i.e., Rabbi Eliezer ben Hyranus) explained to him (i.e., Rabbi Akiva) that on both [questions], a stringent [response], that a person who performs one [forbidden] labor on many Sabbaths willfully disregarding Shabbat while the [individual prohibited] forms of labor are inadvertent, is liable for each and every Sabbath [when this particular prohibited labor is violated], for these Sabbaths are compared to divided bodies, and the derivates of these [forbidden] forms of labor are like [forbidden] forms of labor, and he is liable for each and every derivative, and even though they are from one chief category [of forbidden work], it is as if he did many chief categories of labor.",
+                "ומה נדה – in the Gemara (Tractate Keritot 17a) we state that it teaches menstruating women (i.e.. plural), he who has sexual relations with five menstruating women is liable for each and every act, for they are separated entities/bodies.",
+                "תוצאות הרבה – many different matters, as, for example, the Sabbath which has chief categories of labor and their derivatives. But [concerning] a menstruating woman, the only legal obligation that she has is [the prohibition] from sexual intercourse.",
+                "והנדה מוזהרת עליו – as it is written (Leviticus 20:18): “[If a man lies with a woman in her infirmity and uncovers her nakedness, he has laid bare her flow and she has exposed her blood flow;] both of them shall be cut off from among their people.”",
+                "הבא על הקטנה – He who has sexual relations with five menstruating minor [females] is liable for each and every one of them, even though the minor [female] is not warned [regarding this prohibition].",
+                "הבא על הבהמה יוכיח – [a male who has sexual intercourse with an animal] is liable for each and every act of sexual intercourse.",
+                "בהמה כשבת – meaning to say, just as I need to mention it regarding Shabbat, it is also necessary to mention it regarding [sexual intercourse] with animals. But Rabbi Akiva did not accept from Rabbi Eliezer [ben Hyrcanus], neither in the matter that he mentioned about one who does one chief form of labor on many Sabbaths that they are like separate bodies, nor regarding the matter of derivatives of primary forms of labor are like primary forms of labor. But the Halakha is not according to Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "ספק אכל חלב ספק לא אכל – and how is this to be understood? As, for example, forbidden fat and permitted were before him and he ate one of them, as is taught in the ending clause. And it is specified as it explains: It is doubtful whether he at forbidden fat and it is doubtful that he did not eat it. How so? As, for example, that the forbidden fat and permitted fat were before him and there is a fixed prohibition. But if there was before him one piece, it is doubtful whether it is forbidden fat and doubtful that it is permitted fat and he ate it, he is exempt. For the prohibition was not fixed.",
+                "ואפילו אכל – that it was definitely forbidden fat, but doubtful that had an olive’s bulk, as for example at the time that he ate it, he thought that it was permitted fat, and afterwards it became known to him that it is forbidden fat, but it is doubtful that it has or does not have an olive’s bulk.",
+                "אכל א אאחד מהן – but he thought that it was permitted fat, and afterwards it became known that the one was forbidden fat, but this one doesn’t know which he ate, he brings an uncertain guilt-offering (i.e., a sacrifice brought by someone who is uncertain as to whether he committed a sin that requires a sin offering). But, if at the time of eating he had a doubt, and he willfully acted and ate from doubt, this is willful behavior and he is exempt.",
+                "שגג באחת מהן – in thinking that this is wife, and afterwards he was in doubt which of them was, he brings the uncertain guilt-offering."
+            ],
+            [
+                "כך על לא הודע שלהן – as for example, he ae two pieces [of meat] thinking that both of them were permitted fat, and afterwards became informed/conscious that each one of them was doubtful [as to whether it was permitted fat or prohibited fat], he doesn’t bring anything other than one suspended guilt-offering, since he was not informed of it between each consuming that he ate doubtful forbidden fat.",
+                "ואם היתה ידיעה בינתים – the awareness of the doubt.",
+                "כשם שהוא מביא חטאת על כל אחת ואחת – if there was certain knowledge/awareness in-between, so too, with awareness/knowledge of doubtful consumption [of forbidden fat], he brings two suspended guilt-offerings.",
+                "חלב ונותר לפניו – and he thought that both of them were permitted fat that is acceptable.",
+                "אשתו נדה ואחותו עמו בבית – he had sexual intercourse with one of them, while thinking to have sex with his ritually pure wife, and it was found that his wife was a menstruating woman, and another doubt, as to which of them (i.e., his sister or his menstruating wife) he had sexual relations with.",
+                "ועשה מלאכה בהן בין השמשות – thinking that it was a weekday.",
+                "ר' אליעזר מחייב חטאת – whichever way you turn , if he ate forbidden fat, he is liable, if he ate left-over, he is liable, and similarly for all of them.",
+                "ורבי יהושע פוטר – for regarding the sin-offering, it is written (Leviticus 4:13): “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish],” until he would be made known to him in how he sinned. And Rabbi Eliezer [states] that this “of the sin of which he is guilty” is needed except for someone acting unawares (i.e., having n intention of doing so) the labors on the Sabbath, as for example, he had intended to cut off what was detached but cut what was attached, that he is exempt, for since he didn’t intend to make a forbidden cutting, and especially when acting unawares with work on Shabbat that he is exempt, because the Torah forbade planned, thoughtful, creative labor, but acting unawares regarding fats and illicit sexual relationships, as, for example, that he ate fat or he had sexual relations with someone forbidden to him on account of consanguinity that he didn’t intend, he is liable, according to everyone, for he benefitted [from it].",
+                "לא נחלקו – Rabbi Eliezer who stated that we don’t require that he knew in what he had sinned, he did not dispute on Rabbi Yehoshua, and he agrees with him that a person who does creative work at twilight whether on Shabbat or on Yom Kippur, he is exempt.",
+                "שאני אומר – half the measure of creative work was done on Shabbat and half the measurement on Yom Kippur, and there isn’t here the liability of a sin-offering.",
+                "מעין איזה מלאכה עשה – if he ploughed or sowed.",
+                "פוטרו היה רבי יהושע אף מאשם תלוי – for regarding the suspended guilt offering, it is written (Leviticus 5:17): “And when a person, without knowing it, [sins in regard to any of the LORD’s commandments about things not to be done, and then realizes his guilt],” excluding this one who knows that he sinned, but rather, that the sin is not something specific, and the sin-offering he is also not liable for, for even though he knew that he sinned, whichever way you turn, anyway, it was not made clear to him in what he way he had sinned. But the Halakhic decision is that he is liable for a suspended guilt-offering, whether regarding fat and left-over before him, where it is possible to have the matter verified, whether with regarding to performing creative labor at twilight, whether on Shabbat or on Yom Kippur, where it is impossible to have the matter verified, and similarly with his wife who is a menstruating woman and his sister in the house, and he acted inadvertently with one of them, in all of these, he brings a suspended guilt-offering."
+            ],
+            [
+                "משום שם אחד (subject to a single category) – as, for example, two menstruating women with him in the house, and he acted inadvertently with one of them.",
+                "שהוא חייב – for behold he knew in how he sinned.",
+                "על דבר שהוא משום שני שמות (concerning something subject to two distinct categories) – as, for example, it is doubtful if he had reaped or doubtful if he had milled/ground up.",
+                "אפילו נתכוין ללקט תאנים וליקט ענבים – in the Gemara (Tractate Keritot 19b-20a) it explains the matter of of Rabbi Yehudah who intended to harvest figs first and afterwards grapes, and his hand went to the latter [first], and he harvested the grapes first and afterwards the figs. And similarly, if he had the intention of harvesting the black ones first and afterwards the white ones, and the matter was changed and he harvested the white ones first and afterwards the black ones,",
+                "ר' אליעזר מחייב חטאת – for since he had intended for both of them, and it doesn’t matter to us which was earlier and which came later.",
+                "ור' יהושע פוטר – since at the time of the harvesting, each and every one did not intend for that one, specifically, it was to him like he acted unawares and is exempt. This is the reading.",
+                "אמר ר' שמעון תמיהני אם פטר בזה ר' יהושע. אםכן למה נאמר אשר חטה בה – the anonymous teacher of our Mishnah is amazed/surprised on the surprise of Rabbi Shimon, if so, that Rabbi Yehoshua did not exempt him, what does it (i.e., the Torah (Leviticus 4:23) stated: “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish].” And he answers, except for someone engaged in doing the thing which he had not intended to do, excluding the person who did not have the intention to harvest at all, or that he had the intention to harvest figs alone, and [ended up] harvesting grapes alone, that he didn’t act on his thoughts in any way at all. But the Halakha is according to Rabbi Yehoshua, and like the way Rabbi Yehuda explained his words."
+            ]
+        ],
+        [
+            [
+                "דם שחוטה – whether cattle or wild beast or fowl, whether the blood of a stabbed animal, whether the blood of tearing loose the windpipe and gullet before cutting, whether the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and gullet), and similarly, the blood of the arteries with which the life goes out (i.e., the splashing blood), whenever it flows in an uninterrupted jet (i.e., splashing), meaning the middle, when the first goes out which is the beginning of the uninterrupted jet, and the last is after the flood diminishes and is reduce, which flows gently/comes down slowly nearby and does not splash from afar, for this is not the blood of the soul.",
+                "חייבים עליו – if he consumed form it an olive’s bulk, he is liable for extirpation.",
+                "דם הלב – blood that is absorbed in the skin of the heart, and it is like the rest of the blood of the limbs which is a negative [commandment] and we are not liable for extirpation for it, but the blood that is found in the chamber/cavity of the heart, it comes from the throat, as the cattle pants at the time of the ritual slaughter and blood enters from the throat in the chamber of the heart, and we are liable for extirpation for if there is within it an olive’s bulk.",
+                "דם ביצים – there are those who interpret that the blood of the male testicles of a bull, a ram and a he-goat. But to me it appears that it is the blood that is found in the testicles of the chicken.",
+                "ודם התמצית (the last blood oozing through the cut of a vein/that which is squeezed out) – that is wrung out/drained and is pressed out and flows gently when it leaves [the body]. The language is (Leviticus 1:15): “and its blood shall be drained out [against the side of the altar].”",
+                "אין חייבים עליו כרת – there is no extirpation other than with the blood of the soul (from the arteries, that is splashing). As it is written (Leviticus 17: 14): “You shall not partake of the blood of any flesh], for the life of all flesh is its blood. Anyone who partakes of it shall be cut off.” But the Halakhic decision is that the blood of the spleen and the heart and the kidneys and the blood which oozes out of the arteries after the lifeblood flows out, they are [included] in the warning (Leviticus 7:26): “And you must not consume anu blood [either of bird or of animal, in any of your settlements].” But they are flogged [for their violation] and they lack any [punishment of] extirpation. But the blood that is found in the testicles [of animals], is forbidden, from the words of the Scribes. But the blood of reptiles, if they consumed from it an olive’s bulk receives flogging because of the eating of reptiles, not because of consuming blood. And the blood of fish and locusts are pure, permitted ab initio, but there must be scales in the blood of fish, which will prove for it that it is the blood of fish, because of the appearance of transgressions. But the blood of humans is prohibited from the words of the Scribes that depart from the human, but we don’t flog upon it."
+            ],
+            [
+                "ספק מעילות – it is doubtful if he benefited from that which is dedicated to a sacred purpose or didn’t benefit from it.",
+                "וחכמים פוטרים – that regarding a sin-offering, it is written (Leviticus 4:27): “[If any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s] ממצות/commandments [ought not be done, and he realizes his guilt]” and regarding a suspensive guilt-offering , it is written (Leviticus 5:14): “[And when a person, without knowing it, sins in regard to any of the LORD’s] מצות/commandments [about things not to be done, and then realizes his guilt, he shall be subject to punishment],” all who are liable for an inadvertent act a sin-offering, are liable on not his not being aware [of having sinned], a suspensive guilt-offering, but one who benefits from that which is dedicated to a sacred purpose where he is not liable for a sin-offering on his inadvertent act but rather, an unconditional guilt-offering, he is not liable for a suspensive guilty when he was not aware/was not informed about a sin.",
+                "שאינו מביא את מעילתו – he does not need to bring the money [as his penalty].",
+                "שתי אשמות – that if he had been aware that he had sinned after he brought the suspensive guilt-offering, he then needs to bring a definitive guilt-offering.",
+                "יביא מעילה וחומשה – the principal of the money when it was doubtful to him if he had benefited from it and his added fifth.",
+                "בשתי סלעים – a ram that is purchased for two Selaim (see Tractate Zevakhim, Chapter 10, Mishnah 5), as it is written (Leviticus 5:15): “[When a person commits a trespass , being unwittingly remiss about anu of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock,] convertible into payment in silver [by the sanctuary weight, as a reparation (i.e., guilt) offering].”",
+                "ואם ספק – this is what he said, but if in his doubt he always stands, it will be a suspensive guilt-offering.",
+                "שממין שמביא על הודע מביא על לא הודע – therefore, he is able to bring and to benefit. And the Halakha is according to the Sages."
+            ],
+            [
+                "חטאת העוף ספק – a woman who doubtfully gave birth to a species doubtfully exempt (i.e., as to the character or viability of the fetus that was aborted) or that is doubtfully liable [for a sin-offering] , she brings a lamb for a burnt-offering and a gift , if it is species that is liable, it will be for the obligatory offering, and if it is for a species that is exempt, it iwill be for a donation. But the sin-offering that she brings in a doubtful case but it is not consumed, lest it is really unconsecrated and the pinching of the bird’s neck (with one’s fingernail) if something that is unconsecrated is a carrion",
+                "תעשנה ודאין – that it should be fed to the Kohanim like other sin-offerings (if the fetus is alive).",
+                "שממין שהיא מביאה – for one of the pairs from the turtle-doves or from one of the pigeons is what she brings as a sin-offering, whether she was a definitive mother of a child or a doubtful mother of a child."
+            ],
+            [
+                "ור' עקיבא מחייב – Rabbi Akiva, according to his reasoning, that requires a suspending reparation/guilt sacrifice on doubtful benefit from religious sacrilege.",
+                "שניהם מביאין אשם אחד – in partnership, and each one says to the other, “If you ae the piece of meat of Holy Things, may my portion be forgiven to you, and may the guilt offering be completely upon you.",
+                "אין שנים מביאים אשם אחד – for he (i.e., Rabbi Yosi) does not hold he condition for sacrifices, but if it is according to the words of the Sages, both of them are exempt; if it is according to Rabbi Akiva, each one brings a suspensive guilt offering. But the Halakha is according to the Sages, for one does not bring a suspensive guilt offering on doubtful religious sacrilege."
+            ],
+            [
+                "חטאה אחת – and they make a condition one with the other, as it is explained above (Mishnah 4).",
+                "ואין שנים מביאין חטאת אחת – but each one of them brings a suspensive guilt offering, because of the piece of [meat containing] forbidden fat, and that is equivalent to the first Tanna/teacher. But this comes to tell us, that the first Tanna is Rabbi Yossi, and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב חתיכה של קודש כו' מביא אשם תלוי – even according to the Rabbis who stat that they don’t bring a suspensive guilt-offering on doubtful religious sacrileges, here they admit that he is liable, because of the piece of [meat containing] forbidden fat.",
+                "מביא חטאת ואשם ודאי – on the piece of forbidden fat, he brings a sin offering, and on the meat of Holy Things, he brings an unconditional guilt-offering.",
+                "חטאת ואשם – in partnership, and makes a condition: “if I ate forbidden fat, and you – Holy Things, may my part with a guilt-offering be forgiven to you, and your part with a sin-offering be forgiven to me, but if I consumed Holy Things and you – forbidden fat, may my part with a sin-offering be forgiven to you, and your part with a guilt offering be forgiven to me.",
+                "אין שנים מביאים חטאת ואשם – in partnership, but rather, this one brings a suspensive guilt-offering and that one brings a suspensive guilt offering. But this is [the opinion of] the first Tanna/teacher. But this comes to teach us that the first Tanna/teacher is Rabbi Yossi, and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב וחתיכה של חלב קודש כו' מביא חטאת – for no matter whichever way your turn, he ate forbidden fat.",
+                "ר' עקיבא אומר – even a suspensive guilt-offering is like a sin-offering, because of doubtful religious sacrileges. But the Halakha is not according to Rabbi Akiva.",
+                "מביא שתי חטאות – and he, who ate them in two acts of forgetfulness, for it there had not been there a knowledge/awareness in-between, would only be liable for one [sin-offering].",
+                "זה מביא אשם שתוי וכו' – in addition to the sin-offering that he must bring because of eating forbidden fat, he brings a suspensive guilt-offering because of doubtful religious sacrileges.",
+                "ושניהם מביאין אשם אחד – in partnership and they make conditions.",
+                "רבי יוסי אומר כו' – the first Tanna/teacher is Rabbi Yossi and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב וחתיכה של חלב נותר כו' – He brings a sin-offering because of forbidden fat, and a suspending guilt-offering because of doubt of left-overs, for left-overs [are punishable] by extirpation like that of forbidden fat. But the prohibition of left-overs takes effect on the prohibition of forbidden fat because it is prohibition that adds.",
+                "מביא שלש חטאות – two [sin-offerings] because of [eating] forbidden fat, and one because of [consuming] left-overs, and this is when there for him of knowledge/awareness [of his sinning] in the meanwhile, for if not, this one only brings two sin-offerings, one because of [partaking of] forbidden fat and the other because of [eating] left-overs. But one who does not teach here “three sin-offering and an unconditional guilt offering, as is taught above (see Mishnah 6 of this chapter), because most of the left-overs do not contain the equivalent of a penny, and are not worthy of anything, but the guilt-offerings of religious sacrilege do not come on less than the equivalent of a penny.",
+                "כל חטאת שהיא באה על חטא – to exclude the sin-offering of a mother who gave birth which does not for a sin, for Rabbi Yossi holds that two bring it in partnership and with a condition, as we stated in the first chapter. But the Halakhic decision is that a sin-offering is not brought in partnership, and even for sin offerings of lacking atonement."
+            ]
+        ],
+        [
+            [
+                "המביא אשם תלוי. יצא ויראה בעדר – with the rest of his [flock of] sheep like completely unconsecrated [animals], For Rabbi Meir holds that since he doesn’t need it, he doesn’t sanctify it.",
+                "ירעה עד שיסתאב (sent out to pasture until it is made unclean) – but since he may have scruples (i.e., he has no clear conscience) at the time of the separation and he fears from doubtful sin, he resolved and sanctified it, and even though it might not be necessary. Therefore, it is sent out to pasture until a defect befalls it (i.e., the animal) and its monetary value falls to a free-will contribution to bring with them a donation of a burnt-offering. But the Halakha is according to the Sages.",
+                "הדם ישפך – to the arm-pit (i.e., the name of an opening in the Temple door) that is in the Temple [one needs to say: that is in the Temple courtyard].",
+                "לבית השריפה (the place of burning) – and even though that unconsecrated meat that is ritually slaughtered I the Temple courtyard require burial, this is like an disqualified sacrifice that requires burning.",
+                "נזרק הדם – before he became aware [that he had not sinned].",
+                "יאכל – the flesh/meat is eaten, as the All-Merciful stated (Leviticus 5:18): “[The priest shall make expiation on his behalf for he error that he committed] unwittingly, and he shall be forgiven,” at the time of pardon/ forgiveness, he doesn’t have awareness/knowledge. But here also, at the time of the sprinkling of the blood, that is at the time of pardon/forgiveness, he did not have knowledge, and hence, he completed all the atonement of his doubt, and he should have a kosher suspensive guilt-offering.",
+                "אפילו הדם בכוס יזרק – for Rabbi Yossi holds that the service vessels [of the Temple] sanctify the disqualification to be offered, and everything that stands to be sprinkled is considered as if it was sprinkled, and it is as if the blood had already been sprinkled before he had awareness. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אשם ודאי אינו כן (an unconditional guilt-offering is not subject to the foregoing rule) – in this, the Rabbis do not dispute, for if he became aware before it (i.e., the animal) was slaughtered that he did not sin, it should go out to pasture among the flock, for the reason of the Rabbis regarding a suspending guilt-offering, since he may have scruples, he completed and dedicated it from doubt, but an unconditional guilt-offering, as, for example, if they said to him: “Did you eat Holy Things,” and it became known that he had not sinned when the witnesses were found to be plotting/lying, alternatively, when he thinks that everything is holy, but it is found to be unconsecrated, the matter is revealed that it was an erroneous consecration of property (and is not considered consecrated).",
+                "הרי זה יקבר – since it was not sanctified, it is like unconsecrated meat that was slaughtered in the Temple courtyard that requires burial.",
+                "נזרק הדם הבשר יצא לבית השריפה – in the Gemara (Tractate Keritot 24b) that what was taught above (by the anonymous Mishnah) , “that this is to be buried,” was not taught here, that the meat should go forth to the place of burning, for since that he holds that an unconditional guilt-offering is unconsecrated [meat], and not holy forever, is not burned, but is buried.",
+                "שור הנסקל אינו כן – like the suspending guilt-offering. For here, he Rabbis do not dispute that if he became aware/knowledgeable that it did not kill, it goes forth and pastures in the flock.",
+                "עגלה ערופה אינו כן – like a suspending guilt-offering, for if before its neck was broken that the killer was found, it should sent forth and pastures in the flock. But Maimonides explained, that the bull/ox which is stoned is not subject to the foregoing rule like the unconditional guilt-offering, for an unconditional guilt-offering, once it is slaughtered, it should be buried, and the bull which is stoned, wen he became aware after it had been stoned, [it] is permissible for benefit. The heifer whose neck is broken, is not subject to the foregoing rule like the bull/ox that is stoned, for a bull/ox that is stoned, if [the owner] was made aware after it was stoned, [it] is permitted for benefit, and the heifer whose neck is broken, if he [the owner] is made aware of the killer [without whom, the neck of the heifer would not have been broken], it should be buried in its place.",
+                "כיפר ספיקה (it made atonement for its matter of doubt) – at the time of the breaking of the neck, for there was yet a doubt, and it went on its way. Therefore, it is prohibited to benefit [from it], and all of the heifers with broken necks should be buried according to law."
+            ],
+            [
+                "מתנדב אדם אשם תלוי – the essence of a suspensive guilt-offering is a free-will donation, for it you should think that it is obligatory, when he became conscious that he had sinned, why does he bring a sin-offering, but rather, we learn from it, that it is a free-will donation.",
+                "חוץ מאחר יוה\"כ – for the rest of the days of the year, where it is possible that suspect a doubt of some sin, lest he committed it or did not do so, but now, there isn’t any suspicion, because Yom Kippur atoned [for him].",
+                "וחכמים אומרים אין מביאין אשם תלוי – for that is the reason that he brings a suspensive guilt-offering before he becomes aware of it (i.e., whether he sinned or not), to protect him from the suffering until he becomes aware, for the Torah has compassion on the body of Israel, but the suspensive guilt-offering does not come as a free-will donation. But the Halakha is according to the Sages."
+            ],
+            [
+                "חייבין להביא לאחר יוה\"כ – that Scripture states (Leviticus 16:30): “from all of your sins, you shall be pure before the LORD,” a sin that he doesn’t know about it other than God, meaning that he didn’t become aware that he had sinned, Yom Kippur atones, but a sin where there is an awareness of it except from God, Yom Kippur does not atone."
+            ],
+            [
+                "חטאת העוף ספק – as for example, when she gave birth, and we don’t know if it is from a liable species [or] from an exempt species.",
+                "מפני שמכשירתה לאכול בזבחים – since lacking atonement is from a doubt, and she cannot eat Holy Things until she brings her atonement.",
+                "משנמלקה נודע לה – that she did not give birth.",
+                "הרי זו תקבר – by law that she is permitted to benefit, for it is completely unconsecrated, for because it was slaughtered in the Temple courtyard, one cannot prohibit it, for the Torah only prohibited ritual slaughter, but not the pinching of the neck [of the bird] with one’s fingernail. But the Rabbis decreed that she is prohibited to derive benefit, lest they say that we benefit from the sin offering of a fowl from doubt. But the sin-offering of a fowl that is brought on the doubt is not consumed, lest it is Holy and Holy Things that are not consumed are prohibited to derive benefit."
+            ],
+            [
+                "המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): \"בערכך שקלים\" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).",
+                "אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.",
+                "לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.",
+                "יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.",
+                "היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.",
+                "והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.",
+                "אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.",
+                "אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.",
+                "והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.",
+                "עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things."
+            ],
+            [
+                "לא יביאנה בנו אחריו – if the son sinned unwittingly with the unwitting sin-offering, he should not bring a sin-offering that his father had separated in order through it, he will achieve atonement on his inadvertent act."
+            ],
+            [
+                "מביאים המקדש כשבה שעירה – if he separated money to purchase a female lamb for his sin-offering, he is able to procure with them a female goat if he wishes.",
+                "הפריש לכשבה או לשעירה – he separated money to purchase with them a female lamb or a female goat.’",
+                "העני – [if he became poor] he should bring with them a bird, and the rest is unconsecrated, as it is written for a sacrifice on a sliding scale (i.e., depending upon financial ability), concerning a female lamb or female goat ((Leviticus 5:10): “[And the second he shall prepare as a burnt offering, according to regulation. Thus shall the priest make expiation on his behalf] for the sin of which he is guilty,” which implies that from part of the thing that he separated for his sin-offering, for should he become poor, he would bring fowl from a part of these moneys. And concerning a bird, also, it is written \"מחטאתו\" /for the sin (see Leviticus 5:6 – “and the priest shall make expiation on his behalf for his sin.”), implying that if he became more destitute, he brings from part of the monies of the bird a tenth of an ephah; and concerning the tenth of an ephah, it is written, \"על חטאתו\"/for whichever of these sins” (Leviticus 5:13), which implies that if he becomes more wealthy, he should add to these monies and bring a bird, or if he became more wealth, he should bring a female lamb or a female goat.",
+                "ונסתאבה – it became defective.",
+                "אם רצה יביא בדמיהן עוף – as for example, if he became poor.",
+                "שאין לעוף פדיון – it is written regarding consecrated animals that are disqualified (Leviticus 27:11): “[if (the vow concerns) any impure animal that may not be brought as an offering to the LORD] the animal shall be presented before the priest,” and it was possible that it (i.e., the Torah) should have said, \"והעמיד אותה\"/and he would present it – what does the inference teach us when it says, \"הבהמה\" /the animal (in this verse)? To teach you that an animal is redeemed but not birds nor wood, nor frankincense and neither the service vessels [of the Temple] are redeemed."
+            ],
+            [
+                "כבשים קודמים לעזים – in every place, Scripture advanced lambs t goats, as it is written (Exodus 12:5): “[Your lamb shall be without blemish, a yearling male;] you may take it from the sheep or from the goats,” and similarly, (Numbers 15:11): “[Thus shall be done with each ox, with each ram,] and with any sheep or goat.” It is possible that the person who says, “This burnt-offering is upon me,” and he has and he has a male lamb or a goat, he should bring the lamb, specifically.",
+                "תלמוד לומר ואם כבש יביא קרבנו – but above this it is written (Leviticus 4:23): “[or the sin of which he is guilty is brought to his knowledge] –he shall bring as his offering a male goat without blemish;” here, it (i.e., the Torah) advanced the goat to the lamb, to teach that both are equivalent and that he may bring either of them that he wishes.",
+                "תורים קודמין לבני יונה – for in most places, turtle-doves are written first and afterwards pigeons.",
+                "אם זכה הבן לפני הבן – that most of his wisdom he learned from him (see Tractate Bava Metzia, Chapter 2, Mishnah 11 for a parallel statement).",
+                "קודם את האב בכל מקום – as for example, to restore a lost object and to redeem from captivity, and to preserve life and to unload [an animal] with him. But if his father is a scholar, even though he is not equivalent corresponding to his teacher, his father comes before his teacher/Rabbi , and even his distinguished teacher [who is a scholar]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..c5fd89204893497d765a269e6e8024eb269601e7
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/English/merged.json	
@@ -0,0 +1,375 @@
+{
+    "title": "Bartenura on Mishnah Keritot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Keritot",
+    "text": [
+        [
+            [
+                "שלשים ושש כריתות – to someone who transgresses willfully without warning [by two witnesses]",
+                "הבא על אשה ובתה – or the daughter of her daughter or the daughter of her son is within this [general category], and similarly, his daughter and the daughter of his daughter and the daughter of his son, his mother-in-law and the mother of his mother-in-law and the mother of his father-in-law, all are within this [general category].",
+                "",
+                "והעובד עבודה זרה – like the manner of their worship, or one who slaughters a sacrifice, or one who offers incense or offers a libation and prostrates oneself, even if it is not the manner of their worship as such.",
+                "בעל אוב – and the soothsayer/charmer is included within this [general category], for both were mentioned in one negative [commandment], and the Tanna/teacher [of the Mishnah] took [the term] אוב/necromancy, which is the first one [mentioned] in Scripture.",
+                "והמחלל את השבת – with one of the forty-minus-one primary forms of work and their derivatives.",
+                "נותר – holy things after their time has passed.",
+                "פגול – Holy things that he thought to consume them outside of their [appropriate] time [period] or outside of their [appropriate] place.",
+                "השוחט – [he who slaughters] holy things outside [of the Temple court] is liable, even though he had not offered them up, as it written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting, [before the LORD’s Tabernacle;] bloodguilt shall be imputed to that man: he has shed blood, that man shall be cut off [from among his people].”",
+                "ומעלה – Is also by extirpation, as it is written (Leviticus 17:8-9): “[Say to them further: If anyone of the house of Israel or of the strangers who reside among them] offers a burnt offering or a sacrifice, (9) and does not bring it to the entrance of the Tent of Meeting,” but if he slaughtered it and offered it unwittingly, he is liable for two sin-offerings.",
+                "והמפטם את שמן המשחה – with the weight of the frankincense and in the measurement of the oil, like that which Moses did in the wilderness. But he made it to anoint with it. But when one pounds spices for practice or to transmit it to the community, he is not liable.",
+                "והמפטם את הקטורת – eleven ingredients of incense – if he took from each one of them according to its determined weight in the words of the Sages, and mixed them in the manner that they would mix the incense that they offer in the Temple, he would be liable for extirpation. And he would make it in order to smell it. But if he did it just for practice or to transmit it to the community, he is exempt.",
+                "והסך בשמן המשחה – that Moses did, that was not for the needs of the priesthood and the kingship, he is liable. For they would not give from that oil other lthan upon the head of the High Priest, and even if he was the son of the High Priest, they would anoint him with the same soil that Moses made in the wilderness. And from it, we anoint the kings of the House of David. But we don’t anoint the king the son of a king, if there had not been there a disagreement, like he anointed Solomon because of the dispute with Adoniyah, or Joash because of the dispute with Ataliah and Yehoahaz because of Yehoyakim his brother who was older than him. But the anointing of the priests occurs when they pour from the oil on his head and anoint between his eyebrows like the Greek KI. But the anointing of the kings is like a crown.",
+                "הפסח והמילה במצות עשה – and they have extirpation, but there is no sacrifice for their inadvertent [transgression]. But all of these are negative commandments, and they are liable for a sacrifice for their inadvertent transgression, but the sacrifice is not other than for a negative commandment. For concerning the sacrifice, it is written (Leviticus 4:22): “who incurs guilt by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done.”"
+            ],
+            [
+                "ועל שגגתן חטאת – an inadvertent [act] that we are liable for it a sin-offering, as, for example, a person who comes upon one of those forbidden on account of consanguinity thinking that she is his wife, and/or the person who practices idol worship by prostrating to it, thinking that the Torah forbad [only] slaughtering of a sacrifice, offering incense and the act of libation, but not prostration, and/or a person who violates the Sabbath thinking that it was a weekday, and similarly, anything similar to this that he knows the essence of the prohibition but that this act that he was doing was hidden from him [that it is forbidden]. But the person who says that it is completely permitted, that uproots the body, as for example, who states that there is no Shabbat in the Torah, that idolatry is not forbidden in the Torah, this one is not acting inadvertently, but rather he is the victim of an accident/is the victim of an unavoidable accident and he is exempt [from a sin offering].",
+                "לא הודע (it is not made known, conscious) – as, for example, two olives, one of forbidden fat and one of permitted fat, he ate one of them and does not know which of them he ate; [and/or] his wife and his his sister are with him in bed and he has comes upon one of them [for sexual relations] and he doesn’t know upon which of them he came.",
+                "אשם תלוי (uncertain guilt offering) – because he comes on a doubt, which is called, an uncertain guilt offering, that suspends and protects him from the suffering/trials, and does not atone, but if became known to him afterwards with certainty that he had sinned, he brings the regular sin-offering.",
+                "המטמא מקדש וקדשיו – that he enters into the Temple when he is [ritually] impure or [as a Kohen] eats Holy Things while in a state of impurity.",
+                "מפני שהוא בעולה ויורד (sliding-scale offering – for entering the Temple or partaking of sacrifices while ritually impure) – but the guilt offering does not come other than a matter where its willful violation is [punishable] by extirpation and its inadvertent [sin] is through a fixed sin-offering, but this, since his inadvertent act is with a sliding scale offering (i.e., the rich bring a a sacrifice from the sheep and the poor brings either two doves or two pigeons – see Leviticus 5:2-11), there isn’t through his lack of awareness a guilt offering.",
+                "אף המגדף – we don’t bring on his inadvertent sin a sin offering, and on his not being aware, also, he is not liable for a guilt offering, for the Merciful stated regarding a sin-offering (Numbers 15:29): “[You shall have one law for him] that does anything unwittingly,” except for one who blasphemes, which does not have an action. And the Halakah is according to the Sages."
+            ],
+            [
+                "כמין בהמה חיה ועוף – since it was stated about them – a creation like mankind. But the Halakha is not according to Rabbi Meir.",
+                "סנדל (a flat fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – it is offspring but its form is hollowed out/reduce in size. And the language/word סנדל – it is hated and thin/sparse. Such is what I found. But my teachers/Rabbis explained that it is a piece of meat/flesh that is made like the form of a sandal and regularly comes with offspring.",
+                "שליא (after-birth/placenta) – for there is no afterbirth without the offspring.",
+                "שפיר מרוקם (and if the fetus was articulated – see Tractate Niddah, Chapter 3, Mishnah 3a – to form the limbs of the embryo) – the hide that the offspring is articulated in, that has within it the form of small limbs. For since it was made like the egg-shell, it is called שפיר .",
+                "וכן שפחה שהפילה – for you might think I would say, that when we say that all commandments that a woman is obligated for [to perform], a slave is obligated for it [as well], these words [refer to] commandments that are equivalent for a man and a woman, but there is among women those who give birth [to offspring] but they are not found among men, I could say that a maidservant is not liable, therefore, it was taught, “and similarly, a maidservant who aborts [brings an offering and it is eaten].”"
+            ],
+            [
+                "ואין ידוע מה הפילה – it it is the form of a human being, and she is obligated but if it is [in the form of] fish or locusts and she is exempt. She brings a sacrifice of two turtle-doves – one for a burnt-offering and one for a sin-offering. On that of the sin-offering, she stipulates/makes a condition and states: if I gave birth to a species which is an obligation [to bring an offering], this will be for my obligation, and if not, let the burnt offering be a free-will donation. But regarding the sin-offering, she cannot make a stipulation/condition, for the sin-offering is not a free-will offering, and she brings it with doubt. But it is not consumed [by the priests] for perhaps she does not have an obligation to bring a sacrifice, and the pinching of the bird’s neck is like a mere carrion. But because of non-sacred things in the Temple",
+                "",
+                "",
+                "ואחת מין חובה – flat-fish shaped abortion or an afterbirth/placenta, and it is not known which obligatory species she had aborted, Everyone brings two turgtle-doves and it is not eaten.",
+                "אימתי – it is not eaten.",
+                "בזמן שהלכו – when they brought the couple of sacrificial birds to the Kohen and went on their way, and they are not able to designate/stipulate, but if both of them stand as one, they bring one sin-offering and make the stipulation/designation between them, “behold this one is mine [and your part is forgiven/renounced].” But if you are the one who is liable [to bring the sacrifices], “behold it is yours [and my part is forgiven/renounced],” and that sin-offering is offered and consumed [by the priest]. For especially, the sin offering that comes as a result of a sin, the condition/stipulation does not take effect for it, as it is written (Leviticus 4:28): “or the sin of which he is guilty is brought to his knowledge, but here, when the women bring a sacrifice to be permitted in the eating of Holy Things, that can bring it and make the stipulation/designation. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "גנינים (an abortion filed with lumps of a fleshy substance – see also Tractate Niddah, Chapter 3, Mishnah 2 and 3) – variegated colors. But I heard, like worms.",
+                "המפלת יום ארבעים – until they will pass forty of her pregnancy, it is mere water.",
+                "ר' שמעון מחייב ביוצא דופן (a fetus extracted by means of the caesarean section) – as it is written (Leviticus 12:5): “If she bears a female/ואם נקבה תלד ,” it should have been written – “if she is a female [offspring],” but there increased for her another birth, and what is it? A fetus extracted by means of caesarean section. But the first Tanna/teacher [of the Mishnah] held that, Scripture stated (Leviticus 12:2): “When a woman at childbirth bears (or alternatively, ‘brings forth seed),” until she gives birth from the place where the woman is first [to release her egg].”"
+            ],
+            [
+                "המפלת לאור שמונה ואחד – that she gave birth to a female, but the night of the eighty-first day that she was fit/worthy on the morrow to bring her atonement for the abortion.",
+                "בית שמאי פוטרים מן הקרבן – from the second birth. Even though it is after the completion (i.e., of the sixty-six days, following fourteen days of ritual impurity – see Leviticus 12:5-6), for since it is night, and the appropriate time for the sacrifice had not ended for the sacrifice, for the night is wanting (i.e., too early) for a sacrifice, as it is written (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when (literally, on the day – as opposed to the night) He commanded [that the Israelites present their offerings to the LORD, in the wilderness of Sinai],” therefore, regarding the matter of sacrifice is is considered like it is within the completion [of the period].",
+                "מאי שנא אור לשמונים מיום שונים ואחד – for certainly, she is liable for the sacrifice on the non-viable birth/premature fetus that she aborted according to the opinions of all, for since it is after the purification of the period [following pregnancy], she aborted.",
+                "אם שוה לו לטומאה – for you certainly admit that at the setting of the sun of the eightieth day, her days of purification had ended, and if she saw [blood] on the night of the eighty-first day, she is ritually impure.",
+                "הדמים אינם מוכיחים – and the blood that you state if it is equivalent to it in ritual uncleanness, it is not a proof, for the abortion within the purification, her blood is ritually impure because of the birth, and she is not liable for a second sacrifice because all that comes within the period of purification is considered as if it comes with the first birth and in that the School of Hillel admits [to the correctness of the view of] the School of Shammai]."
+            ],
+            [
+                "חמשה ספיקי זיבות – doubtful gonorrhea/flux (for a female) , as such example, she claims that she saw three [consecutive] days and does not know if it was during he days of her menstrual cycle or during the days of her flux, she brings a sacrifice which is not consumed. Doubtful miscarriage is, for example, when she aborted and did not know what she aborted. If she has upon her five doubtful fluxes or five doubtful abortions [she brings one sacrifice].",
+                "מביאה קרבן אחד – a sin=offering of a fowl that is brought for a doubt.",
+                "ואוכלת בזבחים – for his sacrifice comes o purify her, for it is like a ritual immersion, for if a woman had been defiled with several defilements, one ritual immersion counts for all of them, even this sacrifice is similar.",
+                "ואין השאר עליה חובה – the Sages did not require her to bring them, for even the one [sacrifice], with difficulty, they permitted to offer a doubtful pinching of an unconsecrated bird’s neck to the altar, but rather if this is not the case, she doesn’t have a remedy to become purified with Holy Things.",
+                "חמש לידות ודאות או חמש זיבות ודאות מביאה קרבן אחד אוכלת בזבחים – as has been explained.",
+                "והשאר עלהי חובה – as is taught in a Baraita, it is possible that she brings [a sacrifice] on the birth that is before the completion and/or on the birth that is after the completion (of the eighty days), one sacrifice for both, the inference teaches us (Leviticus 12:7): “Such are the rituals concerning her who bears a child. [male or female].”",
+                "קינין – two nests, that is four turtle-doves.",
+                "בדיני זהב – with two golden [denars]. Each nest is a golden denar.",
+                "המעון הזה – this is an oath [taken by Rabban Shimon ben Gamliel]..",
+                "נכנס לבית דין ולימד וכו' – even though it was lenient in Torah law. But he taught a thing that was not Halakha, because of (Psalms 119:126): “It is a time to act for the LORD, [for they have violated Your teaching],” he did so. For where it not for this, they would not find it, and they would prevent the poor from bringing even one [sacrifice], and they would eat Holy Things in a physical state of ritual impurity.",
+                "ברבעתים = two nests for two-quarters of a silver Denar. And a gold Denar is twenty-five silver Denars."
+            ]
+        ],
+        [
+            [
+                "ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.",
+                "והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.",
+                "גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.",
+                "עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.",
+                "ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated."
+            ],
+            [
+                "הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.",
+                "ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].",
+                "ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, \"ונעלם\" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).",
+                "ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –\"ונפש כי תחטא\"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment)."
+            ],
+            [
+                "הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is \"אשר חטא\"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.",
+                "ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.",
+                "המקנא לאשתו ע\"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.",
+                "ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.",
+                "הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]",
+                "עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האשה שילדה ולדות הרבה – As we go and explain how, as, for example, she aborted within the eighty [days] of [giving birth to] a female [child], that she immersed [in a ritual bath] after two weeks of ritual impurity and had sexual relations [with her husband] and became pregnant, and aborted a female after forty [days] of formation, which is fifty-four [days] from her first giving birth, and then she returned and aborted at the end of fifty-four days of this, and for this, it (i.e., the Mishnah) took a female, for with male [children born], we don’t say this, for if she aborted within forty days of a male [child], this second [abortion] is mere water, for a fetus is not formed until forty days.",
+                "והמפלת תאומים – even male [children], as, for example, she became pregnant with triplets, and she aborted one [of them] after forty [days] , and the second remained and came out within the days of the first purity, and the third within the days of the second purity, for each of these, she doesn’t bring other than one sacrifice, as it is written (Leviticus 12:7): “Such are the rituals concerning her who bears a child, male or female,” which teaches that she brings one sacrifice for many births, it is possible even on a birth that is before the completion/fulfillment [of her purification] and one that is after fulfillment/completion [of her purification] also she does not bring anything other than one sacrifice, the inference teaches us: “Such/זאת [are the rituals concerning her who bears a child].”",
+                "רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני – Rabbi Yehuda distinguishes between [single aborted] births and twins, and states that she brings [a sacrifice] on the first offspring, but not on the second that was born within the completion/fulfillment [of purification] of the first , and she brings for the third, because he was not born within the completion/fulfillment [of purification, for we don’t consider fulfillment/completion for the second [child], for he is like one that doesn’t exist, for since he was born within the period of fulfillment [of purification] of the first, but the third is the beginning of giving birth. And she does not bring on the fourth, for he was born within the period of fulfillment/completion [of purification] for the third, but the third [child] was not born in the midst of the fulfillment/completion [of purification] for the first [child] for the days of her ritual impurity of the first [child] had passed and concerning twins, Rabbi Yehuda also disputes/distinguishes. For even though their pregnancy is as one, we don’t say that it was one long birthing and that there is also a fulfillment of [a period of ritual impurity] for the second [child], but the third [child] is not [liable] for a sacrifice, but rather, if the third was born after the fulfillment of [the period of ritual impurity] of the first, Rabbi Yehuda holds that she brings a sacrifice for the [birth of] the third child/son, but on the completion [of the period of impurity] for the second son, we don’t care for it is as if he doesn’t exist, for as what Rabbi Yehuda states that the second offspring is like it doesn’t exist, and regarding a sacrifice, since it was born within the time period of the first [obligatory] sacrifice, but regarding ritual impurty, he admits that she has the days of ritual impurity [ and all the time that she aborts a male child, she sits upon him seven days of ritual impurity and thirty-three days of blood purity]. But any time she aborts a female child, she sits upon it for two weeks of ritual impurity and sixty-six days of blood purification. But the Halakha is not according to Rabbi Yehuda.",
+                "עולה ויורד – it ascends [in value] for the rich, and descends [in value] for the poor, for if he is rich, he brings a lamb or a female goat, and if he is poor, two turtle-doves or pigeons, and the poorest of the poor brings one-tenth of a an Ephah of fine flour.",
+                "שמיעת הקול – “when he heard a public imprecation” (Leviticus 5:1), and the ritual defilement of the Sanctuary and its Holy Things inadvertently, and an oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – see Tractate Shevuot, Chapter 3, Mishnah 7)), all three of them are written explicitly in the Torah portion of Vayikra (Leviticus 5:1, 2-4 and 5-11) what they bring for the poor and the poorest of the poor.",
+                "והיולדת – with those women who are wealthy – a lamb for a burnt- offering and a pigeon or turtle-dove for a sin-offering. For the poor – two turtle-doves, which are a single pigeon of a bird in place of a lamb. But the poorest of the poor is not mentioned regarding a woman who gives birth. And Similarly, the leper, the rich [bring] two lambs, and poor brings two turtle-doves in place of the two lambs, but the poorest of the poor do not it.",
+                "שוין במכות ובקרבן – if both of them are acting willfully, both are flogged as we establish (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man, [thus breaking faith with the LORD, and that person realizes his guilt],” the Written {Torah] compares a woman to a man for all punishments that are in the Torah. But if both of them act inadvertently, they bring a sacrifice, for regarding both of them, it is written, “extirpation” for willful behavior, as it is written (Leviticus 18:29): “such persons shall be cut off [from their people],” and all that their willful acts are [punishable with] extirpation and inadvertent acts are [punishable with] a sin-offering.",
+                "ובשפחה לא השוה that the woman is flogged, as it is written (Leviticus 19:20): “there shall be an indemnity [they shall, not, however, be put to death, since she has not been freed];” she [is punished] with flogging and he with a sacrifice of a ram as a guilt-offering. The language בקרת/indemnity, as is read, because we call upon the one being whipped (i.e., her, the maidservant) (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]” (Deuteronomy 28:59): “The LORD will inflict extraordinary plagues upon you, etc. ”Alternatively, [the word] בקרת means a visitation, that the Jewish court will visit and state to the one being whipped how many lashes he can accept.",
+                "עשה בהן המערה (he who passes through the first stage – exciting the sexual organ by contact – as punishable as him who finishes) – the man who inserts the membrum virile alone (i.e., first stage of sexual contact).",
+                "",
+                "וכל העריות חייב על כל ביאה וביאה – and with a maidservant, as we said earlier in our chapter [Tractate Keritot 9a], he brings a sacrifice for each sexual act.",
+                "שעשה בה את המזיד כשוגג – if both of them acted willfully, or he acted inadvertently and she willfully, she receives flogging and he brings a sacrifice, but if she acted inadvertently , whether he inadvertently or willfully acted, both of them are exempt, as it is written (Leviticus 19:20): “there shall be indemnity,” and afterwards (Leviticus 19:21): “”But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD.” At the time when the woman is flogged, the man brings a sacrifice, if the woman is not flogged, the man does not bring a sacrifice."
+            ],
+            [
+                "חציה שפחה וחציה בת חורין – who is betrothed to a Hebrew slave, for he is permitted with a maidservant and permitted with a free woman. But not to a Canaanite slave, for e is forbidden to her because of the side of freedom that is within her. But were she not a half-maidservant, the betrothal would take effect with her, but both are killed, but now, the betrothal partially takes effect with her because of the side of freedom that is in her, but it does not take effect with her completely because of the side of servitude that is within her, and that is what is written (Leviticus 19:20): “they shall not be put to death, since she has not been freed,’ but if she is freed, they are liable.",
+                "והפדה לא נפדתה – implying she is redeemed slightly but she is not redeemed completely (see Leviticus 19;20).",
+                "זו היא שפחה ודאית – meaning to say that she is a complete maidservant. And this that is written (Leviticus 19;20): “but has not been redeemed.” The Torah speaks in the language of humans.",
+                "כל העריות מפורשות – that they free women and we don’t have anything left, and she is definitely different/strange – half maidservant and half free-woman and Rabbi Eleazar ben Azariah is equivalent to Rabbi Akiva, but he said to Rabbi Yishmael: “I hold like you, that the Torah speaks in the language of humans, however, here, it is different, from that it is written (Leviticus 19:20): “or given her freedom,” [the phrase], ‘ but has not been redeemed,” what is the reason for it? Learn from it, that someone who is half a maidservant and half a free-woman. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "כל העריות – if one is an adult, the man or the woman, and the other is a minor, the minor is exempt but the adult is liable. But regarding a maidservant, it is not so, for if one is a minor, the adult also is exempt, for they are juxtaposed [in close context]/compared by analogy to each other (Leviticus 19:20): “there shall be an indemnity” and (verse 21): “But he must bring [to the entrance of the Tent of Meeting], as his reparation offering [to the LORD, a ram of reparation offering],” at the time when she is flogged, he brings a sacrifice, but [if] the woman is not flogged, the man does not bring a sacrifice.",
+                "אחד ער ואחד ישן ישן פטור – but the one who is awake is liable. But if the maidservant who has been designated [for another man] is awake, she is also exempt, for they have been compared by analogy/juxtaposed [by close context] to each other as we have stated.",
+                "שוגג בחטאת ומזיד בהכרת – and the maidservant who is a designated [to another man], if he acts willfully and she acts inadvertently, both of them are exempt, For since the woman is not flogged, the man does not bring a guilt-offering. But if he acted inadvertently and she acted willfully, she is flogged and he brings a guilt-offering."
+            ]
+        ],
+        [
+            [
+                "אמרו לו – even if one [witness] says to hm, “you ate forbidden fat,” and he is silent and doesn’t contradict him.",
+                "מביא חטאת – by his word.",
+                "שנים אומרים לו אכלת חלב – and even one-hundred [witnesses], but he contradicts them and says: “I am sure that I did not eat [prohibited fat],” he does not bring a sacrifice through their word, as it is written (Leviticus 4:28): “Or the sin of which he is guilty is brought to his knowledge,” and not that others would inform him.",
+                "רבי מאיר מחייב – but the Halakha is not according to Rabbi Meir.",
+                "אם הביאוהו שנים כו' – as, for example, if they testified against him that he killed a person.",
+                "ם ירצה לומה מזיד הייתי – if he would want to exempt himself through a lie, he would be able to say, “I acted willfully” for a person who acts willfully is exempt from a sacrifice."
+            ],
+            [
+                "חלב וחלב – two olives of forbidden fat.",
+                "בהעלם אחד – but two acts of forgetfulness/brought to his knowledge, he would be liable on each one, for we hold that the acts of forgetfulness divide.",
+                "ממין אחד חייב – this comes to tell us that even though the two halves of olives are not from one tray/charity plate, , that is, from one cooked dish, but they are cooked separately, even so, ethey combine, because the plates do not separate."
+            ],
+            [
+                "כמה ישהה האוכלן – for the two halves of olives that we mentioned combine.",
+                "כאילו אוכלן קליות – we see them as if they had been broken into [thin] crumbs like parched corn and eat them one by one closely after the other, and in this we estimate if he ate one-half of an olive and he ceased and an hour ate another half-olive, but if he delayed from the beginning until the end in order to eat parched corn at close intervals to each other, they combine, but if he did not stop from eating, but rather that he delayed in chewing them and swallowing them, even the entire day, they combine, according to the words of Rabbi Meir.",
+                "וחכמים אומרים עד ישהה מתחילה ועד סוף כדי אכילת פרס (eating a piece/a certain quantity of bread) – meaning to say, even if he didn’t stop between eating one-half of an olive and the eating of the other half, but rather, that he delayed in chewing the two halves of olives [for the time it would take] in order to eat a piece of bread, from the beginning of eating until the end of swallowing, they combine. But more than [the time it would take] in order to eat a piece of bread, it would not combine. And the Halakha is according to the Sages.",
+                "פרס – the language of breaking bread/piece of bread and reciting Birkat HaMazon. And this is one-half a loaf of the Eruv (i.e., to establish the joining of borders), from three loaves to a Kab, for each loave is eight eggs; it is found that one-half of a loaf is four eggs. Such is what my Rabbis have explained. But Maimonides states that it is three eggs worth.",
+                "אכל אוכלים טמאים – A person who consumes impure foods the equivalent one-half of a loaf which is two eggs, according to the interpretation of my Teachers. But, according to Maimonides, an egg and a half, his body is disqualified from eating heave-offering/Terumah (if he is a Kohen) until he immerses [in a Mikveh]. But the person who drinks one-fourth of a LOG of wine or enters into the Temple is liable for extirpation. But now, as we state, if he delayed in the eating of half-of loaf of ritually impure food or in the drinking of one-fourth of a LOG of ritually impure drinks, that would be considered as consuming one-half a loaf, they combine to the measurement and his body is disqualified from consuming heave-offering [if he is a Kohen]. But if he delayed more than this measure, they don’t combine. And the same law applies to the measurement of a quarter of a LOG of wine of entering into the Temple, for if he delayed in his drinking in order to eat half-a-loaf or less, he is liable; more than this, he is exempt.",
+                "אם הפסיק בה (if he interrupted) – and didn’t drink the entire quarter of a LOG at one clip and entered in the Temple, he is exempt, as it is written (Leviticus 10:9): “Drink no wine or other intoxicant, [you or your sons, when you enter the Tent of Meeting, that you may not die],” wine in the manner of his drunkenness. But if he doesn’t drink it at one clip, this is not the manner of his drunkenness. And similarly, if he placed water in it. And the Halakha is according to Rabbi Eliezer. And these words refer to when he drinks an actual one-quarter of a LOG, but if he drank more than one-quarter of a LOG, Rabbi Eliezer admits that he is liable, even if he didn’t drink all of it at one clip."
+            ],
+            [
+                "ארבע חטאות – one is because of [eating] forbidden fat, and one is because of eating Holy Things while [in a state of] ritually impure, and one is because of a remnant/left over (i.e., part of an offering left over after the time permitted for it to be eaten), and one because it was on Yom Kippur, for we hold throughout the entire Torah, that a prohibition does not take effect upon another prohibition , these words refer to a mere prohibition, as for example, a person who consumes the carrion of n impure animal, he is not liable because of he carrion because it is a mere prohibition that is not inclusive, nor does it add [to the prohibition]. But here, a person who was from the outset ritually pure, he was prohibited to consume prohibited fat and permitted with the rest of the meat of Holy Things. If he became ritually impure, since he became prohibited as regards the rest of the pieces of the meat of Holy Things because of ritual impurity, he is prohibited also [to consume] the prohibited fat, even though he was forbidden from the outset, and that is, an inclusive prohibition, that the final prohibition includes and prohibits other things on a person that were permitted to him from the outset. But however, it doesn’t add a prohibition on a sacred object held in hand at the delivery of an oath, but rather on the person it adds a prohibition regarding other things, and whetting the appetite and measuring also for this in his prohibition. This forbidden fat becomes a left-over (i.e., after the time permitted for it to be eaten, which is a prohibition that adds, that ab initio for a regular Kohen, is prohibited but for the Most High is permitted, since when it became a left-over, added a prohibition on the piece [of meat] itself to be forbidden even to the Most High. But since the name of a left-over prohibition takes effect upon it to make it forbidden to the Most High, it also takes affect the title of left-over regarding an ordinary [Priest] to make it liable because of left-overs, even though that without this, it would be forbidden to the regular [Priest]. The [prohibition] of Yom Kippur occurs to it, since a prohibition was added regarding a person to prohibit him from [partaking of] non-consecrated things which were permitted to him prior to Yom Kippur, whetting the appetite and measuring for this prohibited fat of Holy Things explicitly to be liable for it because of the Day of Atonement.",
+                "ואשם אחד – the guilt-offering for misuse of consecrated articles that he benefitted from that which was consecrated [to the Temple] inadvertently. But even this prohibition adds on the sacred object that is held at the delivery of an oath, for prior to his sanctifying it, this forbidden fat was prohibited to eat, but permissible in deriving benefit, once it was sanctified, it becomes prohibited even for deriving benefit, and because the name of “dedicated to the Temple” takes effect on the forbidden fat to prohibit him from deriving benefit, it also takes effect to make him liable for eating it because he is benefitting from that which is dedicated to the Temple.",
+                "אם היה שבת והוציאו בפיו – while he was eating it [going from one domain to another].",
+                "חייב – [he is liable] also on he removal from one domain to another. Bur in the Gemara (Tractate Keritot 14a) it explains that this is what he said: If it was Yom Kippur that fell on the Sabbath and he took it out, he is liable for two [sins] on his removing it – because of the Sabbath and because of Yom Kippur, the two of them come as one, for at the time that he sanctified the day for Sabbath, he sanctified also for Yom Kippur. And just as there is an Eruv and removal [from one domain to another] for Shabbat, so too, there is an Eruv and removal [from one domain to another] on Yom Kippur. And the prohibition takes effect upon another prohibition with the prohibition at one time.",
+                "אינו מן השם – meaning to say the Tanna/teacher (i.e., Rabbi Meir) did not consider anything other than sin-offerings that come because of eating, but this is because of removal [from one domain to another]."
+            ],
+            [
+                "בתו ואחותו – as, for example, he who has sexual intercourse with his mother and gives birth from this to a daughter, and she is his daughter and his sister from his mother, but his brother’s wife who was married to him prior to this and he died, and after his death, she married his father’s brother, and her father had sexual intercourse with her while she was a menstruant woman, and now we have the prohibition of his daughter and his sister that come as one. But even though she is illegitimate and prohibited to enter into the congregation/community [of the LORD], when she married to her father’s brother, the betrothal/Kiddushin was valid with her, because Kiddushin/betrothal takes effect in those who are liable for violating a negative commandment. Alternatively, if her father’s brothers were illegitimate/Mamzerim they are permitted to marry her ab initio, but she is prohibited to her father because of the prohibition of his brother’s wife because he is an additional prohibition, for at the outset, she was permitted to all the brothers of her father, and when she married to one of them, she became prohibited to all of the rest of the brothers [of her father], and because the name of brother’s wife takes effect regarding the rest of the brothers that she was permitted to him, the name of the brother’s wife also takes effect regarding her father to make her liable also because of the wife of his brothers. If his brother died and she married the brother of her father’s father, since it adds to her a prohibition regarding the rest of his father’s brothers, it adds to her the prohibition regarding himself. She would be a married woman, since she added a prohibition regarding the world (i.e., by being married), a prohibition added to her regarding him. If she became menstruous, since a prohibition was added regarding her husband, a prohibition was also added regarding him.",
+                "חייב עליה משום בת בתו וכלתו – as for example, when she married his son.",
+                "ואחות אשתו – when he married the daughter of his brother-in-law, who is the sister of his daughter’s daughter from/through the father.",
+                "ואשת אחיו – when his son died and she married the brother of this one.",
+                "ןאשת אחי אביו – that his brother died and she married his father’s brother.",
+                "אם עבר הזקן (if the grandfather transgressed) – the father of this one, and he married her, and afterwards, he had sexual relations with her, e is liable even on the [prohibition of] the father’s wife. But even though she is the wife of his brother, for we obligate him to an entity because of the wife of his father’s brother, so we see that she is forbidden to him, to his father because of her being his brother’s wife and she has no marital status with her, what are we dealing with here? As for example, when she fellow before him for a levirate marriage from his brother, who died without children and he engaged in levirate marriage and married her, but this grandfather who sinned who is taught in the Mishnah, which is because she is to him only a second level prohibition, because of the daughter of his son’s daughter and because of the wife of his son, because from the words of the Scribes, both of them are secondary relationships. But if you say that she is his daughter-in-law, we obligate him to an entity because she is the brother’s wife, which is not a refutation/objection, for one could establish that she is the brother’s wife of his son from his mother, and not the daughter-in-law of the father, but rather, the wife of his stepson and she is permitted to him. But if you should say, what prohibition is there that is added with the daughter of his daughter, when his father sinned and married her, for she is liable to him also, because of the prohibition of being the wife of the father, This matter is asked in the Gemara (Tractate Keritot 14b) and they answered that there is a son to the grandfather and he is the brother of that one (the Gemara uses the illustration of Ishmael dying without children and Isaac, his brother, who is the father of Jacob, engaged in a levirate marriage with Ishmael’s wife; but even though she is the wife of the brother of Jacob his son (i.e., Esau), she is not his daughter-in-law, for we are speaking here of the brother of Jacob from the mother, for he was not the son of Isaac), for since a prohibition was added through her regarding that son because of her father’s wife, a prohibition was added also regarding him.",
+                "וכן הבא על בת אשתו – he is liable for her because of of these that he is liable with his daughter.",
+                "ועל בת בת אשתו – he is liable because of all of those that he is liable for engaging in sexual intercourse with the daughter of his daughter. But the daughter of his wife who is his sister is found with her. As, for example, that his father either raped or seduced a woman and through her gave birth to a daughter, and afterwards he married the raped or seduced wife of his father who is permitted to him, for that daughter is his sister or the daughter of his wife. But the daughter of his wife’s daughter and the siser of his wife is found, as for example, that the father of his wife had sexual relations with the daughter of his wife, and she gave birth to a daughter, that daughter is the daughter of his wife’s daughter and the sister of his wife."
+            ],
+            [
+                "משום חמותו וכלתו ואחות אשתו (because of his mother-in-law, his daughter-in-law and his wife’s sister) – the father who had sexual intercourse with his daughter and produced from her a daughter, Reuven married this daughter, her mother is prohibited to him because she is his mother-in-law and [because] she is his wife’s sister; If she married the son of Reuven, there is added to her the prohibition because of his daughter-in-law. If the son of Reuven died, or he divorced her and she married his brother, there is added to her the prohibition of being the wife of his brother. If his brother dies or he divorced her and she married his father’s brother, there is added to her the prohibition of being the wife of his father’s brother. If she merely married and she is a married woman and is menstruating. If Reuven had sexual relations with her while she was married and a menstruating woman, he is liable for her because of all of these prohibitions listed by name.",
+                "וכן הבא על אם חמותו – Laban has sexual relations with Dinah, the daughter of Leah his daughter, and he sires a daughter, whose name is Serah; the person (i.e., man) who marries Serah is forbidden to Leah because of the mother of his mother-in-law and because she is the sister of his wife, for Serah his wife and Leah are the daughters of Laban. If Leah is married to the daughter of the husband of Serah,, and becomes his daughter-in-law, and afterwards to his brother, and afterwards to the brother of his father, if the husband of Serah has sexual relations while she is a married woman and a menstruating woman, he is liable for her because of all of the categories mentioned.",
+                "ואם חמיו – Reuven has sexual relations with his grandmother, the wife of Laban, the mother of his mother Leah, and he sires a daughter and her name is Dinah, the person who marries Dinah will be forbidden to Leah, the mother of Reuven will be forbidden to him because of [the prohibition] of the mother of his father-in-law and because of the [prohibition] of the sister of his wife, for Dinah, his wife, and Leah, the mother of his father-in-law, both of them are the daughters of the wife of Laban. If she became his daughter-in-law and afterwards the wife of his brother and afterwards the wife of his father’s brother and a married woman and a menstruating woman, he is liable for her because of all of these categories mentioned.",
+                "הבא על חמותו חייב עליה כו' – The wife of Laban had two daughters, Leah and Rachel, and one son, whose name is Asher, and the name of Asher’s daughter is Serah, and one came from the marketplace and married Rachel and Yocheved the daughter of Leah and Serah the daughter of Asher, and afterwards, the person who marries these three women has sexual relations with the wife of Laban, he is liable on her account because of his mother-in-law, and the mother of his mother-in-law, and the mother of his father-in-law. Because of his mother-in-law, for she is the mother of Rachel his wife. And because of the mother of his mother-in-law, for she is the mother is Leah his mother-in-law. And because of the mother of his father-in-law, because she is the mother of Asher his father-in-law.",
+                "שלשתן שם אחד הם – in one Biblical verse it is written (see Leviticus 18:17 – “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter and uncover her nakedness: they are kindred; it is depravity”) and one it is not. Therefore, there is no separation of sin-offerings between them. And this is the Halakha (i.e., only one sin-offering)."
+            ],
+            [
+                "באיטליס – a marketplace where they sell meat there.",
+                "של אמאום – the name of a city.",
+                "הבא על אחותו וכו' – this is what he said: he who has sexual relations with his sister who is the sister of of his father and the sister of his mother, and we have found such a case, as, for example, when Reuven had sexual relations with his mother and fathered from her two daughters and then he returned and had sexual relations with one of these daughters and from her fathered a so, and the son had sexual relations with his sister, who is the sister of his father and the sister of his mother.",
+                "וחומר – And what if a person had sexual intercourse with five wives who are menstruating women which are one category (Leviticus 18:19): “Do not come near a woman during her period of uncleanness,” he would be liable for each and every one. A person who has sexual relations with his siter, who is the sister of his father and the sister of his mother, which are three categories, meaning to say, three negative commandments that are divided, is it not the case that he should be liable for each and every one? But this a fortiori is refuted/raises an objection, for how can five women who are menstruating be separate/distinct bodies? But the reason, is because as Scripture states (Leviticus 20:17): “He has uncovered the nakedness of his sister, etc.,” and it is an extra verse, for at the beginning of the verse, it is written “If a man marries his sister….so that he sees her nakedness, etc.” Why should he review further “that he has uncovered his sister’s nakedness,” but rather to teach about his sister who is the father’s sister and his mother’s sister, who is liable for each and every one."
+            ],
+            [
+                "אבר המדולדל בבהמה – most of it is detached and part of it is interwoven.",
+                "מהו – that he should become defiled because of [the prohibition of] a limb from a living animal, as if it was detached completely, but we hold in [Tractate Hullin, Chapter 9, Mishnah 8] “The Flesh and the Juice,” that a limb from a living animal defiles like a carrion. But a limb that is detached completely from a human being completely defiles like the dead person.",
+                "באבר המדולדל באדם – that it is partly interwoven, it is ritually pure.",
+                "מוכי שחין (afflicted with boils) - that their limbs are falling.",
+                "וחותכה – not because of ritual purity, for before this, it is also ritually pure, but rather so that it is not detestable on the Festival with a dangling limb.",
+                "שמניח בו כשערה – but doesn’t cut it off completely, so as to not defile the person who cuts it (i.e., the doctor) when he touches it at the time of its separation.",
+                "ותוחבו – to the limb.",
+                "בסירה – with a thorn that is attached the ground.",
+                "והוא – the sick person.",
+                "נמשך – and the limb is torn away on its own, and the sick person is not ritually impure because he pulls himself with strength at one clip and the limb is detached from im with power and there is no contact at the time of separation.",
+                "שהדברים קל וחומר – for just as a person is susceptible to ritual defilement while alive, the dangling limb from him is ritually pure, an animal which is not susceptible to ritual impurity while alive, is it not the case that the limb that is dangling from it is ritually pure?"
+            ],
+            [
+                "באוכל מזבח אחד בחמשה תמחויין – with five cooked dishes separated from each other, he is liable for religious sacrilege if he consumed them prior to the sprinkling of their blood.",
+                "שהדברים קל וחומר – just as one altar where the bodies are not divided, one is obligated on each and every one because the dishes are divided, five sacrifices whose bodies are divided, is this not the case all the more so?",
+                "לא כך שאלן ר' עקיבא – for if he asked them about the slaughterer, what proof did they bring to him from the food, for it is possible to refute him: just as the food which is enjoyed, but rather, perforce, he didn’t ask Rabbi Akiva other than with left-over food from five sacrifices, and he also brought him a proof from food.",
+                "אם הלכה – that this is what you received from your Rabbi/Master, he is liable for [sacrilege] for each one of the sacrifices.",
+                "ואם לדין – that you learn it from an a fortiori from the laws of religious sacrilege, there is a response.",
+                "את המאכיל כאוכל – for if he gave food dedicated to the Temple to his fellow, he is liable as if he at him himself, for we hold that a person who removes something dedicated to be unconsecrated, he has committed sacrifice and not the individual to whom it is was given.",
+                "והמהנה כנהנה – with a matter that is not something eatable.",
+                "צריף את המעילה לזמן מרובה – meaning to say, and there is another stringency regarding religious sacrilege, that if he benefited today with half of a penny, and from here until a year with another half-penny, they combine to form a penny, as well that we make a profit from (Leviticus 5:14): “When a person commits a trespass, [being unwittingly remiss about any of the LORD’s sacred things],” he increased.",
+                "תאמר באכילת נותר – that we judge upon him that he doesn’t have one of these stringencies, and the matter is not made clear if Rabbi Yehoshua accepted that response or did not accept it. But the Halakhic decision is that a person who eats left-overs from five sacrifices in one act of forgetfulness is not liable other than for one sin-offering, and the dishes are not divided whether for leniency or stringency."
+            ],
+            [
+                "מלאכות הרבה מעין מלאכה אחת – many derivatives of one chief category [of work on Shabbat].",
+                "ובשבתות הרבה – those that he did on that Shabbat he did on other Sabbaths, and all of them were in one act of forgetfulness. But in the Gemara (Tractate Keritot 16a and continued on Keritot 16b) raises the objection: Why was it necessary that it mentioned [in the Mishnah] many Sabbaths and many and many derivatives, why did it [i.e., the Mishnah] take “derivatives” and not chief categories of labor? And it answers that Rabbi Akiva asked two things from him: One: A person who does one form of work on many Sabbaths and he knows that it is Shabbat, but that he held that this labor is permitted, meaning, willfully, regarding [knowledge of] Shabbat and Inadvertently regarding labors, and this is what he asked him: this [individual] that performed one [prohibited] form of work on two Sabbaths, shall we say that since that they are on two days, even though it is one act of forgetfulness, regarding the [prohibited] work, these Sabbaths would be like divided bodies of [forbidden] labor , that are not similar one to the other, as for example, that he sowed [a field] and repeated in one act of forgetfulness - that is a willful violation of Shabbat but an inadvertent [form of] labor, that he is liable for each and every one [of the labors], or they are not like divided bodies, and it is as if he performed through one act of forgetfulness one [forbidden] form of labor ten times and is not liable for each and every one, for one can’t say here that the days in-between are a knowledge [of the violation on Shabbat] to divide, for specifically, regarding the matter of an inadvertent [violation of] Shabbat there is the awareness to know that it was Shabbat, but regarding the inadvertent nature of the labors performed, there isn’t awareness until he studies. And further, they inquired of him, if he performed many derivative acts from one primary form of labor [of the thirty-nine mentioned in Tractate Shabbat, Chapter Seven, Mishnah Two], is he liable for one [violation only] or on each and every act [performed, and for this reason, it (i.e., the Mishnah) refers to derivatives [of the primary forms of labor].",
+                "אמר לו חייב על כל אחת ואחת – He (i.e., Rabbi Eliezer ben Hyranus) explained to him (i.e., Rabbi Akiva) that on both [questions], a stringent [response], that a person who performs one [forbidden] labor on many Sabbaths willfully disregarding Shabbat while the [individual prohibited] forms of labor are inadvertent, is liable for each and every Sabbath [when this particular prohibited labor is violated], for these Sabbaths are compared to divided bodies, and the derivates of these [forbidden] forms of labor are like [forbidden] forms of labor, and he is liable for each and every derivative, and even though they are from one chief category [of forbidden work], it is as if he did many chief categories of labor.",
+                "ומה נדה – in the Gemara (Tractate Keritot 17a) we state that it teaches menstruating women (i.e.. plural), he who has sexual relations with five menstruating women is liable for each and every act, for they are separated entities/bodies.",
+                "תוצאות הרבה – many different matters, as, for example, the Sabbath which has chief categories of labor and their derivatives. But [concerning] a menstruating woman, the only legal obligation that she has is [the prohibition] from sexual intercourse.",
+                "והנדה מוזהרת עליו – as it is written (Leviticus 20:18): “[If a man lies with a woman in her infirmity and uncovers her nakedness, he has laid bare her flow and she has exposed her blood flow;] both of them shall be cut off from among their people.”",
+                "הבא על הקטנה – He who has sexual relations with five menstruating minor [females] is liable for each and every one of them, even though the minor [female] is not warned [regarding this prohibition].",
+                "הבא על הבהמה יוכיח – [a male who has sexual intercourse with an animal] is liable for each and every act of sexual intercourse.",
+                "בהמה כשבת – meaning to say, just as I need to mention it regarding Shabbat, it is also necessary to mention it regarding [sexual intercourse] with animals. But Rabbi Akiva did not accept from Rabbi Eliezer [ben Hyrcanus], neither in the matter that he mentioned about one who does one chief form of labor on many Sabbaths that they are like separate bodies, nor regarding the matter of derivatives of primary forms of labor are like primary forms of labor. But the Halakha is not according to Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "ספק אכל חלב ספק לא אכל – and how is this to be understood? As, for example, forbidden fat and permitted were before him and he ate one of them, as is taught in the ending clause. And it is specified as it explains: It is doubtful whether he at forbidden fat and it is doubtful that he did not eat it. How so? As, for example, that the forbidden fat and permitted fat were before him and there is a fixed prohibition. But if there was before him one piece, it is doubtful whether it is forbidden fat and doubtful that it is permitted fat and he ate it, he is exempt. For the prohibition was not fixed.",
+                "ואפילו אכל – that it was definitely forbidden fat, but doubtful that had an olive’s bulk, as for example at the time that he ate it, he thought that it was permitted fat, and afterwards it became known to him that it is forbidden fat, but it is doubtful that it has or does not have an olive’s bulk.",
+                "אכל א אאחד מהן – but he thought that it was permitted fat, and afterwards it became known that the one was forbidden fat, but this one doesn’t know which he ate, he brings an uncertain guilt-offering (i.e., a sacrifice brought by someone who is uncertain as to whether he committed a sin that requires a sin offering). But, if at the time of eating he had a doubt, and he willfully acted and ate from doubt, this is willful behavior and he is exempt.",
+                "שגג באחת מהן – in thinking that this is wife, and afterwards he was in doubt which of them was, he brings the uncertain guilt-offering."
+            ],
+            [
+                "כך על לא הודע שלהן – as for example, he ae two pieces [of meat] thinking that both of them were permitted fat, and afterwards became informed/conscious that each one of them was doubtful [as to whether it was permitted fat or prohibited fat], he doesn’t bring anything other than one suspended guilt-offering, since he was not informed of it between each consuming that he ate doubtful forbidden fat.",
+                "ואם היתה ידיעה בינתים – the awareness of the doubt.",
+                "כשם שהוא מביא חטאת על כל אחת ואחת – if there was certain knowledge/awareness in-between, so too, with awareness/knowledge of doubtful consumption [of forbidden fat], he brings two suspended guilt-offerings.",
+                "חלב ונותר לפניו – and he thought that both of them were permitted fat that is acceptable.",
+                "אשתו נדה ואחותו עמו בבית – he had sexual intercourse with one of them, while thinking to have sex with his ritually pure wife, and it was found that his wife was a menstruating woman, and another doubt, as to which of them (i.e., his sister or his menstruating wife) he had sexual relations with.",
+                "ועשה מלאכה בהן בין השמשות – thinking that it was a weekday.",
+                "ר' אליעזר מחייב חטאת – whichever way you turn , if he ate forbidden fat, he is liable, if he ate left-over, he is liable, and similarly for all of them.",
+                "ורבי יהושע פוטר – for regarding the sin-offering, it is written (Leviticus 4:13): “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish],” until he would be made known to him in how he sinned. And Rabbi Eliezer [states] that this “of the sin of which he is guilty” is needed except for someone acting unawares (i.e., having n intention of doing so) the labors on the Sabbath, as for example, he had intended to cut off what was detached but cut what was attached, that he is exempt, for since he didn’t intend to make a forbidden cutting, and especially when acting unawares with work on Shabbat that he is exempt, because the Torah forbade planned, thoughtful, creative labor, but acting unawares regarding fats and illicit sexual relationships, as, for example, that he ate fat or he had sexual relations with someone forbidden to him on account of consanguinity that he didn’t intend, he is liable, according to everyone, for he benefitted [from it].",
+                "לא נחלקו – Rabbi Eliezer who stated that we don’t require that he knew in what he had sinned, he did not dispute on Rabbi Yehoshua, and he agrees with him that a person who does creative work at twilight whether on Shabbat or on Yom Kippur, he is exempt.",
+                "שאני אומר – half the measure of creative work was done on Shabbat and half the measurement on Yom Kippur, and there isn’t here the liability of a sin-offering.",
+                "מעין איזה מלאכה עשה – if he ploughed or sowed.",
+                "פוטרו היה רבי יהושע אף מאשם תלוי – for regarding the suspended guilt offering, it is written (Leviticus 5:17): “And when a person, without knowing it, [sins in regard to any of the LORD’s commandments about things not to be done, and then realizes his guilt],” excluding this one who knows that he sinned, but rather, that the sin is not something specific, and the sin-offering he is also not liable for, for even though he knew that he sinned, whichever way you turn, anyway, it was not made clear to him in what he way he had sinned. But the Halakhic decision is that he is liable for a suspended guilt-offering, whether regarding fat and left-over before him, where it is possible to have the matter verified, whether with regarding to performing creative labor at twilight, whether on Shabbat or on Yom Kippur, where it is impossible to have the matter verified, and similarly with his wife who is a menstruating woman and his sister in the house, and he acted inadvertently with one of them, in all of these, he brings a suspended guilt-offering."
+            ],
+            [
+                "משום שם אחד (subject to a single category) – as, for example, two menstruating women with him in the house, and he acted inadvertently with one of them.",
+                "שהוא חייב – for behold he knew in how he sinned.",
+                "על דבר שהוא משום שני שמות (concerning something subject to two distinct categories) – as, for example, it is doubtful if he had reaped or doubtful if he had milled/ground up.",
+                "אפילו נתכוין ללקט תאנים וליקט ענבים – in the Gemara (Tractate Keritot 19b-20a) it explains the matter of of Rabbi Yehudah who intended to harvest figs first and afterwards grapes, and his hand went to the latter [first], and he harvested the grapes first and afterwards the figs. And similarly, if he had the intention of harvesting the black ones first and afterwards the white ones, and the matter was changed and he harvested the white ones first and afterwards the black ones,",
+                "ר' אליעזר מחייב חטאת – for since he had intended for both of them, and it doesn’t matter to us which was earlier and which came later.",
+                "ור' יהושע פוטר – since at the time of the harvesting, each and every one did not intend for that one, specifically, it was to him like he acted unawares and is exempt. This is the reading.",
+                "אמר ר' שמעון תמיהני אם פטר בזה ר' יהושע. אםכן למה נאמר אשר חטה בה – the anonymous teacher of our Mishnah is amazed/surprised on the surprise of Rabbi Shimon, if so, that Rabbi Yehoshua did not exempt him, what does it (i.e., the Torah (Leviticus 4:23) stated: “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish].” And he answers, except for someone engaged in doing the thing which he had not intended to do, excluding the person who did not have the intention to harvest at all, or that he had the intention to harvest figs alone, and [ended up] harvesting grapes alone, that he didn’t act on his thoughts in any way at all. But the Halakha is according to Rabbi Yehoshua, and like the way Rabbi Yehuda explained his words."
+            ]
+        ],
+        [
+            [
+                "דם שחוטה – whether cattle or wild beast or fowl, whether the blood of a stabbed animal, whether the blood of tearing loose the windpipe and gullet before cutting, whether the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and gullet), and similarly, the blood of the arteries with which the life goes out (i.e., the splashing blood), whenever it flows in an uninterrupted jet (i.e., splashing), meaning the middle, when the first goes out which is the beginning of the uninterrupted jet, and the last is after the flood diminishes and is reduce, which flows gently/comes down slowly nearby and does not splash from afar, for this is not the blood of the soul.",
+                "חייבים עליו – if he consumed form it an olive’s bulk, he is liable for extirpation.",
+                "דם הלב – blood that is absorbed in the skin of the heart, and it is like the rest of the blood of the limbs which is a negative [commandment] and we are not liable for extirpation for it, but the blood that is found in the chamber/cavity of the heart, it comes from the throat, as the cattle pants at the time of the ritual slaughter and blood enters from the throat in the chamber of the heart, and we are liable for extirpation for if there is within it an olive’s bulk.",
+                "דם ביצים – there are those who interpret that the blood of the male testicles of a bull, a ram and a he-goat. But to me it appears that it is the blood that is found in the testicles of the chicken.",
+                "ודם התמצית (the last blood oozing through the cut of a vein/that which is squeezed out) – that is wrung out/drained and is pressed out and flows gently when it leaves [the body]. The language is (Leviticus 1:15): “and its blood shall be drained out [against the side of the altar].”",
+                "אין חייבים עליו כרת – there is no extirpation other than with the blood of the soul (from the arteries, that is splashing). As it is written (Leviticus 17: 14): “You shall not partake of the blood of any flesh], for the life of all flesh is its blood. Anyone who partakes of it shall be cut off.” But the Halakhic decision is that the blood of the spleen and the heart and the kidneys and the blood which oozes out of the arteries after the lifeblood flows out, they are [included] in the warning (Leviticus 7:26): “And you must not consume anu blood [either of bird or of animal, in any of your settlements].” But they are flogged [for their violation] and they lack any [punishment of] extirpation. But the blood that is found in the testicles [of animals], is forbidden, from the words of the Scribes. But the blood of reptiles, if they consumed from it an olive’s bulk receives flogging because of the eating of reptiles, not because of consuming blood. And the blood of fish and locusts are pure, permitted ab initio, but there must be scales in the blood of fish, which will prove for it that it is the blood of fish, because of the appearance of transgressions. But the blood of humans is prohibited from the words of the Scribes that depart from the human, but we don’t flog upon it."
+            ],
+            [
+                "ספק מעילות – it is doubtful if he benefited from that which is dedicated to a sacred purpose or didn’t benefit from it.",
+                "וחכמים פוטרים – that regarding a sin-offering, it is written (Leviticus 4:27): “[If any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s] ממצות/commandments [ought not be done, and he realizes his guilt]” and regarding a suspensive guilt-offering , it is written (Leviticus 5:14): “[And when a person, without knowing it, sins in regard to any of the LORD’s] מצות/commandments [about things not to be done, and then realizes his guilt, he shall be subject to punishment],” all who are liable for an inadvertent act a sin-offering, are liable on not his not being aware [of having sinned], a suspensive guilt-offering, but one who benefits from that which is dedicated to a sacred purpose where he is not liable for a sin-offering on his inadvertent act but rather, an unconditional guilt-offering, he is not liable for a suspensive guilty when he was not aware/was not informed about a sin.",
+                "שאינו מביא את מעילתו – he does not need to bring the money [as his penalty].",
+                "שתי אשמות – that if he had been aware that he had sinned after he brought the suspensive guilt-offering, he then needs to bring a definitive guilt-offering.",
+                "יביא מעילה וחומשה – the principal of the money when it was doubtful to him if he had benefited from it and his added fifth.",
+                "בשתי סלעים – a ram that is purchased for two Selaim (see Tractate Zevakhim, Chapter 10, Mishnah 5), as it is written (Leviticus 5:15): “[When a person commits a trespass , being unwittingly remiss about anu of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock,] convertible into payment in silver [by the sanctuary weight, as a reparation (i.e., guilt) offering].”",
+                "ואם ספק – this is what he said, but if in his doubt he always stands, it will be a suspensive guilt-offering.",
+                "שממין שמביא על הודע מביא על לא הודע – therefore, he is able to bring and to benefit. And the Halakha is according to the Sages."
+            ],
+            [
+                "חטאת העוף ספק – a woman who doubtfully gave birth to a species doubtfully exempt (i.e., as to the character or viability of the fetus that was aborted) or that is doubtfully liable [for a sin-offering] , she brings a lamb for a burnt-offering and a gift , if it is species that is liable, it will be for the obligatory offering, and if it is for a species that is exempt, it iwill be for a donation. But the sin-offering that she brings in a doubtful case but it is not consumed, lest it is really unconsecrated and the pinching of the bird’s neck (with one’s fingernail) if something that is unconsecrated is a carrion",
+                "תעשנה ודאין – that it should be fed to the Kohanim like other sin-offerings (if the fetus is alive).",
+                "שממין שהיא מביאה – for one of the pairs from the turtle-doves or from one of the pigeons is what she brings as a sin-offering, whether she was a definitive mother of a child or a doubtful mother of a child."
+            ],
+            [
+                "ור' עקיבא מחייב – Rabbi Akiva, according to his reasoning, that requires a suspending reparation/guilt sacrifice on doubtful benefit from religious sacrilege.",
+                "שניהם מביאין אשם אחד – in partnership, and each one says to the other, “If you ae the piece of meat of Holy Things, may my portion be forgiven to you, and may the guilt offering be completely upon you.",
+                "אין שנים מביאים אשם אחד – for he (i.e., Rabbi Yosi) does not hold he condition for sacrifices, but if it is according to the words of the Sages, both of them are exempt; if it is according to Rabbi Akiva, each one brings a suspensive guilt offering. But the Halakha is according to the Sages, for one does not bring a suspensive guilt offering on doubtful religious sacrilege."
+            ],
+            [
+                "חטאה אחת – and they make a condition one with the other, as it is explained above (Mishnah 4).",
+                "ואין שנים מביאין חטאת אחת – but each one of them brings a suspensive guilt offering, because of the piece of [meat containing] forbidden fat, and that is equivalent to the first Tanna/teacher. But this comes to tell us, that the first Tanna is Rabbi Yossi, and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב חתיכה של קודש כו' מביא אשם תלוי – even according to the Rabbis who stat that they don’t bring a suspensive guilt-offering on doubtful religious sacrileges, here they admit that he is liable, because of the piece of [meat containing] forbidden fat.",
+                "מביא חטאת ואשם ודאי – on the piece of forbidden fat, he brings a sin offering, and on the meat of Holy Things, he brings an unconditional guilt-offering.",
+                "חטאת ואשם – in partnership, and makes a condition: “if I ate forbidden fat, and you – Holy Things, may my part with a guilt-offering be forgiven to you, and your part with a sin-offering be forgiven to me, but if I consumed Holy Things and you – forbidden fat, may my part with a sin-offering be forgiven to you, and your part with a guilt offering be forgiven to me.",
+                "אין שנים מביאים חטאת ואשם – in partnership, but rather, this one brings a suspensive guilt-offering and that one brings a suspensive guilt offering. But this is [the opinion of] the first Tanna/teacher. But this comes to teach us that the first Tanna/teacher is Rabbi Yossi, and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב וחתיכה של חלב קודש כו' מביא חטאת – for no matter whichever way your turn, he ate forbidden fat.",
+                "ר' עקיבא אומר – even a suspensive guilt-offering is like a sin-offering, because of doubtful religious sacrileges. But the Halakha is not according to Rabbi Akiva.",
+                "מביא שתי חטאות – and he, who ate them in two acts of forgetfulness, for it there had not been there a knowledge/awareness in-between, would only be liable for one [sin-offering].",
+                "זה מביא אשם שתוי וכו' – in addition to the sin-offering that he must bring because of eating forbidden fat, he brings a suspensive guilt-offering because of doubtful religious sacrileges.",
+                "ושניהם מביאין אשם אחד – in partnership and they make conditions.",
+                "רבי יוסי אומר כו' – the first Tanna/teacher is Rabbi Yossi and the Halakha is according to him."
+            ],
+            [
+                "חתיכה של חלב וחתיכה של חלב נותר כו' – He brings a sin-offering because of forbidden fat, and a suspending guilt-offering because of doubt of left-overs, for left-overs [are punishable] by extirpation like that of forbidden fat. But the prohibition of left-overs takes effect on the prohibition of forbidden fat because it is prohibition that adds.",
+                "מביא שלש חטאות – two [sin-offerings] because of [eating] forbidden fat, and one because of [consuming] left-overs, and this is when there for him of knowledge/awareness [of his sinning] in the meanwhile, for if not, this one only brings two sin-offerings, one because of [partaking of] forbidden fat and the other because of [eating] left-overs. But one who does not teach here “three sin-offering and an unconditional guilt offering, as is taught above (see Mishnah 6 of this chapter), because most of the left-overs do not contain the equivalent of a penny, and are not worthy of anything, but the guilt-offerings of religious sacrilege do not come on less than the equivalent of a penny.",
+                "כל חטאת שהיא באה על חטא – to exclude the sin-offering of a mother who gave birth which does not for a sin, for Rabbi Yossi holds that two bring it in partnership and with a condition, as we stated in the first chapter. But the Halakhic decision is that a sin-offering is not brought in partnership, and even for sin offerings of lacking atonement."
+            ]
+        ],
+        [
+            [
+                "המביא אשם תלוי. יצא ויראה בעדר – with the rest of his [flock of] sheep like completely unconsecrated [animals], For Rabbi Meir holds that since he doesn’t need it, he doesn’t sanctify it.",
+                "ירעה עד שיסתאב (sent out to pasture until it is made unclean) – but since he may have scruples (i.e., he has no clear conscience) at the time of the separation and he fears from doubtful sin, he resolved and sanctified it, and even though it might not be necessary. Therefore, it is sent out to pasture until a defect befalls it (i.e., the animal) and its monetary value falls to a free-will contribution to bring with them a donation of a burnt-offering. But the Halakha is according to the Sages.",
+                "הדם ישפך – to the arm-pit (i.e., the name of an opening in the Temple door) that is in the Temple [one needs to say: that is in the Temple courtyard].",
+                "לבית השריפה (the place of burning) – and even though that unconsecrated meat that is ritually slaughtered I the Temple courtyard require burial, this is like an disqualified sacrifice that requires burning.",
+                "נזרק הדם – before he became aware [that he had not sinned].",
+                "יאכל – the flesh/meat is eaten, as the All-Merciful stated (Leviticus 5:18): “[The priest shall make expiation on his behalf for he error that he committed] unwittingly, and he shall be forgiven,” at the time of pardon/ forgiveness, he doesn’t have awareness/knowledge. But here also, at the time of the sprinkling of the blood, that is at the time of pardon/forgiveness, he did not have knowledge, and hence, he completed all the atonement of his doubt, and he should have a kosher suspensive guilt-offering.",
+                "אפילו הדם בכוס יזרק – for Rabbi Yossi holds that the service vessels [of the Temple] sanctify the disqualification to be offered, and everything that stands to be sprinkled is considered as if it was sprinkled, and it is as if the blood had already been sprinkled before he had awareness. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אשם ודאי אינו כן (an unconditional guilt-offering is not subject to the foregoing rule) – in this, the Rabbis do not dispute, for if he became aware before it (i.e., the animal) was slaughtered that he did not sin, it should go out to pasture among the flock, for the reason of the Rabbis regarding a suspending guilt-offering, since he may have scruples, he completed and dedicated it from doubt, but an unconditional guilt-offering, as, for example, if they said to him: “Did you eat Holy Things,” and it became known that he had not sinned when the witnesses were found to be plotting/lying, alternatively, when he thinks that everything is holy, but it is found to be unconsecrated, the matter is revealed that it was an erroneous consecration of property (and is not considered consecrated).",
+                "הרי זה יקבר – since it was not sanctified, it is like unconsecrated meat that was slaughtered in the Temple courtyard that requires burial.",
+                "נזרק הדם הבשר יצא לבית השריפה – in the Gemara (Tractate Keritot 24b) that what was taught above (by the anonymous Mishnah) , “that this is to be buried,” was not taught here, that the meat should go forth to the place of burning, for since that he holds that an unconditional guilt-offering is unconsecrated [meat], and not holy forever, is not burned, but is buried.",
+                "שור הנסקל אינו כן – like the suspending guilt-offering. For here, he Rabbis do not dispute that if he became aware/knowledgeable that it did not kill, it goes forth and pastures in the flock.",
+                "עגלה ערופה אינו כן – like a suspending guilt-offering, for if before its neck was broken that the killer was found, it should sent forth and pastures in the flock. But Maimonides explained, that the bull/ox which is stoned is not subject to the foregoing rule like the unconditional guilt-offering, for an unconditional guilt-offering, once it is slaughtered, it should be buried, and the bull which is stoned, wen he became aware after it had been stoned, [it] is permissible for benefit. The heifer whose neck is broken, is not subject to the foregoing rule like the bull/ox that is stoned, for a bull/ox that is stoned, if [the owner] was made aware after it was stoned, [it] is permitted for benefit, and the heifer whose neck is broken, if he [the owner] is made aware of the killer [without whom, the neck of the heifer would not have been broken], it should be buried in its place.",
+                "כיפר ספיקה (it made atonement for its matter of doubt) – at the time of the breaking of the neck, for there was yet a doubt, and it went on its way. Therefore, it is prohibited to benefit [from it], and all of the heifers with broken necks should be buried according to law."
+            ],
+            [
+                "מתנדב אדם אשם תלוי – the essence of a suspensive guilt-offering is a free-will donation, for it you should think that it is obligatory, when he became conscious that he had sinned, why does he bring a sin-offering, but rather, we learn from it, that it is a free-will donation.",
+                "חוץ מאחר יוה\"כ – for the rest of the days of the year, where it is possible that suspect a doubt of some sin, lest he committed it or did not do so, but now, there isn’t any suspicion, because Yom Kippur atoned [for him].",
+                "וחכמים אומרים אין מביאין אשם תלוי – for that is the reason that he brings a suspensive guilt-offering before he becomes aware of it (i.e., whether he sinned or not), to protect him from the suffering until he becomes aware, for the Torah has compassion on the body of Israel, but the suspensive guilt-offering does not come as a free-will donation. But the Halakha is according to the Sages."
+            ],
+            [
+                "חייבין להביא לאחר יוה\"כ – that Scripture states (Leviticus 16:30): “from all of your sins, you shall be pure before the LORD,” a sin that he doesn’t know about it other than God, meaning that he didn’t become aware that he had sinned, Yom Kippur atones, but a sin where there is an awareness of it except from God, Yom Kippur does not atone."
+            ],
+            [
+                "חטאת העוף ספק – as for example, when she gave birth, and we don’t know if it is from a liable species [or] from an exempt species.",
+                "מפני שמכשירתה לאכול בזבחים – since lacking atonement is from a doubt, and she cannot eat Holy Things until she brings her atonement.",
+                "משנמלקה נודע לה – that she did not give birth.",
+                "הרי זו תקבר – by law that she is permitted to benefit, for it is completely unconsecrated, for because it was slaughtered in the Temple courtyard, one cannot prohibit it, for the Torah only prohibited ritual slaughter, but not the pinching of the neck [of the bird] with one’s fingernail. But the Rabbis decreed that she is prohibited to derive benefit, lest they say that we benefit from the sin offering of a fowl from doubt. But the sin-offering of a fowl that is brought on the doubt is not consumed, lest it is Holy and Holy Things that are not consumed are prohibited to derive benefit."
+            ],
+            [
+                "המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): \"בערכך שקלים\" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).",
+                "אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.",
+                "לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.",
+                "יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.",
+                "היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.",
+                "והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.",
+                "אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.",
+                "אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.",
+                "והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.",
+                "עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things."
+            ],
+            [
+                "לא יביאנה בנו אחריו – if the son sinned unwittingly with the unwitting sin-offering, he should not bring a sin-offering that his father had separated in order through it, he will achieve atonement on his inadvertent act."
+            ],
+            [
+                "מביאים המקדש כשבה שעירה – if he separated money to purchase a female lamb for his sin-offering, he is able to procure with them a female goat if he wishes.",
+                "הפריש לכשבה או לשעירה – he separated money to purchase with them a female lamb or a female goat.’",
+                "העני – [if he became poor] he should bring with them a bird, and the rest is unconsecrated, as it is written for a sacrifice on a sliding scale (i.e., depending upon financial ability), concerning a female lamb or female goat ((Leviticus 5:10): “[And the second he shall prepare as a burnt offering, according to regulation. Thus shall the priest make expiation on his behalf] for the sin of which he is guilty,” which implies that from part of the thing that he separated for his sin-offering, for should he become poor, he would bring fowl from a part of these moneys. And concerning a bird, also, it is written \"מחטאתו\" /for the sin (see Leviticus 5:6 – “and the priest shall make expiation on his behalf for his sin.”), implying that if he became more destitute, he brings from part of the monies of the bird a tenth of an ephah; and concerning the tenth of an ephah, it is written, \"על חטאתו\"/for whichever of these sins” (Leviticus 5:13), which implies that if he becomes more wealthy, he should add to these monies and bring a bird, or if he became more wealth, he should bring a female lamb or a female goat.",
+                "ונסתאבה – it became defective.",
+                "אם רצה יביא בדמיהן עוף – as for example, if he became poor.",
+                "שאין לעוף פדיון – it is written regarding consecrated animals that are disqualified (Leviticus 27:11): “[if (the vow concerns) any impure animal that may not be brought as an offering to the LORD] the animal shall be presented before the priest,” and it was possible that it (i.e., the Torah) should have said, \"והעמיד אותה\"/and he would present it – what does the inference teach us when it says, \"הבהמה\" /the animal (in this verse)? To teach you that an animal is redeemed but not birds nor wood, nor frankincense and neither the service vessels [of the Temple] are redeemed."
+            ],
+            [
+                "כבשים קודמים לעזים – in every place, Scripture advanced lambs t goats, as it is written (Exodus 12:5): “[Your lamb shall be without blemish, a yearling male;] you may take it from the sheep or from the goats,” and similarly, (Numbers 15:11): “[Thus shall be done with each ox, with each ram,] and with any sheep or goat.” It is possible that the person who says, “This burnt-offering is upon me,” and he has and he has a male lamb or a goat, he should bring the lamb, specifically.",
+                "תלמוד לומר ואם כבש יביא קרבנו – but above this it is written (Leviticus 4:23): “[or the sin of which he is guilty is brought to his knowledge] –he shall bring as his offering a male goat without blemish;” here, it (i.e., the Torah) advanced the goat to the lamb, to teach that both are equivalent and that he may bring either of them that he wishes.",
+                "תורים קודמין לבני יונה – for in most places, turtle-doves are written first and afterwards pigeons.",
+                "אם זכה הבן לפני הבן – that most of his wisdom he learned from him (see Tractate Bava Metzia, Chapter 2, Mishnah 11 for a parallel statement).",
+                "קודם את האב בכל מקום – as for example, to restore a lost object and to redeem from captivity, and to preserve life and to unload [an animal] with him. But if his father is a scholar, even though he is not equivalent corresponding to his teacher, his father comes before his teacher/Rabbi , and even his distinguished teacher [who is a scholar]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כריתות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..cd47934a0511937d61e751dcbc092ae8ba638a19
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/On Your Way.json	
@@ -0,0 +1,379 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Keritot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה כריתות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>שלשים ושש כריתות.</b> לעובר במזיד בלא התראה:",
+                "<b>הבא על אשה ובתה.</b> ובת בתה ובת בנה בכלל. וכן בתו ובת בתו ובת בנו, חמותו ואם חמותו ואם חמיו, כולם בכלל זה:",
+                "<b>המגדף.</b> מברך את השם:",
+                "<b>והעובד עבודה זרה.</b> כדרך עבודתה. או המזבח והמקטר והמנסך והמשתחוה אפילו שאין דרך עבודתה בכך:",
+                "<b>בעל אוב.</b> וידעוני בכלל. ששניהם בלאו אחד נאמרו, ותנא נקט אוב שהוא ראשון במקרא:",
+                "<b>והמחלל את השבת.</b> באחת מאבות מלאכות ארבעים חסר אחת ותולדותיהן:",
+                "<b>נותר.</b> קדשים לאחר שעבר זמנן:",
+                "<b>פגול.</b> קדשים שחשב לאכלן חוץ לזמנן או חוץ למקומן:",
+                "<b>השוחט.</b> קדשים בחוץ חייב, אע״פ שלא העלן. דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו דם יחשב לאיש ההוא דם שפך ונכרת:",
+                "<b>ומעלה.</b> נמי בכרת, דכתיב (שם) אשר יעלה עולה או זבח ואל פתח אוהל מועד לא יביאנו. ואם שחט והעלה בשוגג, חייב שתי חטאות:",
+                "<b>והמפטם את שמן המשחה.</b> במשקל סממנים ובמדת השמן כמו שעשאו משה במדבר. והוא שיעשנו לסוך בו, אבל המפטמו להתלמד או למסרו לצבור אינו חייב:",
+                "<b>והמפטם את הקטורת.</b> אחד עשר סממני הקטורת אם לקח מכל אחד מהם כפי משקלו הקצוב בדברי חכמים ועירבם כדרך שהיו מערבים הקטורת שמקטירים בבית המקדש, חייב כרת. והוא שיעשנו להריח בה, אבל עשאה להתלמד או למסרה לצבור, פטור:",
+                "<b>והסך בשמן המשחה שעשה משה, שלא לצורך כהונה ומלכות, חייב.</b> שלא היו נותנים מאותו שמן אלא על ראש הכן גדול, ואפילו היה בן כהן גדול מושחים אותו באותו שמן שעשה משה במדבר. וממנו מושחים מלכי בית דוד. ואין מושחין מלך בן מלך אם לא היה שם מחלוקת, כמו שמשחי שלמה מפני מחלוקתו של אדוניהו, ויואש מפני מחלוקתו של עתליהו, ויהואחז מפני יהויקים אחיו שהיה גדול ממנו. ומשיחת הכהנים היא שיוצקים מן השמן על ראשו ומושחין בין גבות עיניו כמין כ״י יונית. ומשיחת המלכים כמין נזר:",
+                "<b>הפסח והמילה במצות עשה.</b> ויש בהן כרת, ואין קרבן על שגגתן. אבל כולהו הנך לא תעשה נינהו, וחייבים על שגגתן קרבן, דאין קרבן אלא על לאו. דגבי קרבן כתיב (ויקרא ד׳:י״ג) ועשה אחת מכל מצות ה׳ אשר לא תיעשינה:  "
+            ],
+            [
+                "<b>ועל שגגתן חטאת.</b> שגגה שחייבים עליה חטאת היא, כגון הבא על אחת מן העריות כסבור שהיא אשתו, והעובד עבודה זרה שמשתחוה לה כסבור זיבוח וקיטור וניסוך אסרה תורה ולא השתחויה, והמחלל את השבת כסבור חול הוא, וכן כל כיוצא בזה שיודע בעיקר האיסור אלא שנעלם ממנו זה המעשה שעושה. אבל האומר מותר לגמרי, דעוקר כל הגוף, כגון האומר אין שבת בתורה, אין עבודה זרה בתורה, לא שוגג הוא זה אלא אנוס גמור הוא ופטור:",
+                "<b>לא הודע.</b> כגון שני זיתים אחד של חלב ואחד של שומן, אכל אחד מהם ואינו יודע איזה מהן אכל. אשתו ואחותו עמו במטה, בא על אחת מהן ואינו יודע על איזו מהן בא:",
+                "<b>אשם תלוי.</b> לפי שבא על הספק קרוי אשם תלוי, שתולה ומגין עליו מן היסורים, ואינו מכפר, שאם נודע אליו אח״כ בבירור שחטא, מביא חטאת קבועה:",
+                "<b>המטמא מקדש וקדשיו.</b> שנכנס למקדש כשהוא טמא, או אכל קדשים בטומאה:",
+                "<b>מפני שהוא בעולה ויורד.</b> ואין אשם תלוי בא אלא על דבר שזדונו כרת ושגגתו חטאת קבועה, והאי הואיל ושגגתו בעולה ויורד, אין בלא הודע שלו אשם תלוי:",
+                "<b>אף המגדף.</b> אין מביאין על שגגתו חטאת, ועל לא הודע שלו נמי אין חייבים אשם תלוי. דרחמנא אמר גבי חטאת, לעושה בשגגה, פרט למגדף שאין בו מעשה. והלכה כחכמים:"
+            ],
+            [
+                "<b>כמין בהמה חיה ועוף.</b> הואיל ונאמרה בהן יצירה כאדם. ואין הלכה כר׳ מאיר:",
+                "<b>סנדל.</b> ולד הוא, אלא שנפחתה צורתו. ולשון סנדל, שנאוי ודל. כך מצאתי. ורבותי פירשו שהיא חתיכת בשר עשויה כצורות סנדל ורגילה לבוא עם ולד:",
+                "<b>שליא.</b> שאין שליא בלא ולד:",
+                "<b>שפיר מרוקם.</b> עור שהולד מרוקם בו שיש בתוכו צורת אברים קטנים. ולפי שעשוי כשפופרת של ביצה קרוי שפיר:",
+                "<b>וכן שפחה שהפילה.</b> דסלקא דעתך אמינא כי קאמרינן כל מצות שהאשה חייבת בה עבד חייב בה, הני מילי מצוות השוות באיש ובאשה, אבל יולדת דבנשים איתא ובאנשים ליתא אימר לא תחייב שפחה, להכי תני וכן שפחה שהפילה:"
+            ],
+            [
+                "<b>ואין ידוע מה הפילה.</b> אם צורת אדם וחייבת, אם דגים וחגבים ופטורה. מביאה קרבן שתי תורים אחד לעולה ואחד לחטאת. על של עולה מתנה ואומרת, אם מין חובה ילדתי, תהא לחובתי, ואם לאו, תהא עולת נדבה. אבל חטאת, לא מציא לאתנויי, דאין חטאת נדבה, ומייתא בספק. ואינו נאכל, דשמא לאו בת קרבן היא, ומליקתה כנבילה בעלמא. ומשום חולין בעזרה, לא אכפת לן, דכיון דאין למזבח אלא דמה לא חשיב אכילה:",
+                "<b>וכן שתי נשים שהפילו.</b> במחבוא:",
+                "<b>אחת מין פטור.</b> כמין דגים וחגבים:",
+                "<b>ואחת מין חובה.</b> סנדל או שליא. ואין ידוע איזו הפילה מין חובה. מביאים כל אחת שתי תורים ואינו נאכל:",
+                "<b>אימתי.</b> אינו נאכל:",
+                "<b>בזמן שהלכו.</b> שהביאו קניהן לכהן והלכו לדרכן ואין יכולים להתנות. אבל אם שתיהן עומדות כאחת, מביאות חטאת אחת ומתנות ביניהן, אם אני החייבת, הרי הוא שלי [וחלקך מחול לי]. ואם את החייבת, הרי הוא שלך [וחלקי מחול לך], ואותו חטאת קרב ונאכל. דדוקא חטאת שבא על חטא אין תנאי מועיל בו, דכתיב (ויקרא ד׳:כ״ג) או הודע אליו חטאתו, אבל הכא דכי קא מייתין נשים קרבן לאשתרויי באכילת קדשים הוא, מייתין ומתניין. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>גנינים.</b> גוונים. ואני שמעתי כמין תולעים:",
+                "<b>המפלת יום ארבעים.</b> דעד שיעברו ארבעים יום להריונה הוי מיא בעלמא:",
+                "<b>ר׳ שמעון מחייב ביוצא דופן.</b> דכתיב (שם י״ב) ואם נקבה תלד, והוה ליה למכתב ואם נקבה היא, אלא ריבה לה לידה אחרת, ומאי היא, יוצא דופן. ותנא קמא סבר, אמר קרא (שם) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:"
+            ],
+            [
+                "<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:",
+                "<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה. אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצתה שעה ראויה לקרבן, דלילה מחוסר זמן קרבן היא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כתוך מלאת דמי:",
+                "<b>מאי שנא אור לשמונים ואחד מיום שמונים ואחד.</b> דודאי חייבת קרבן על הנפל שהפילה לדברי הכל הואיל ואחר מלאת הפילה:",
+                "<b>אם שוה לו לטומאה.</b> שהרי אתם מודים שבשקיעת החמה של יום שמונים כלו ימי טוהר שלה ואם ראתה בליל שמונים ואחד טמאה:",
+                "<b>הדמים אינם מוכיחים.</b> והדם שאתם אומרים אם שוה לו לטומאה, אינו ראיה, שהרי המפלת תוך מלאת דמה טמא מפני הלידה, ואינה חייבת קרבן שני לפי שכל שבא בתוך מלאת נחשב כאילו בא עם הולד הראשון ובהא מודו בית הלל:"
+            ],
+            [
+                "<b>חמשה ספיקי זיבות.</b> ספק זיבה הוי כגון טועה שראתה שלשה ימים ואינה יודעת אם בימי נדתה אם בימי זיבתה, מביאה קרבן ואינו נאכל. וספק לידה הוי כגון הפילה ואינה יודעת מה הפילה. ואם יש עליה חמשה ספיקות של זיבה או חמשה ספיקות של לידה:",
+                "<b>מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:",
+                "<b>ואוכלת בזבחים.</b> שהרי הקרבן הזה לטהרה בא, הרי הוא כטבילה, שאם נטמאת האשה כמה טומאות טבילה אחת עולה לכולם, אף קרבן זה כן:",
+                "<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן, שאף האחת בקושי התירו להקריב ספק מליקת חולין למזבח, אלא שאם לא כן אין לה תקנה ליטהר בקדשים:",
+                "<b>חמש לידות ודאות, או חמש זיבות ודאות, מביאה קרבן אחד ואוכלת בזבחים.</b> כדפרישנא:",
+                "<b>והשאר עליה חובה.</b> דתניא, יכול תביא על הלידה שלפני מלאת ועל הלידה שלאחר מלאת קרבן אחד לשניהם, תלמוד לומר (ויקרא י״ב:ז׳) זאת תורת היולדת:",
+                "<b>קינין.</b> שתי קינין. דהיינו ארבע תורין:",
+                "<b>בדיני זהב.</b> בשני [דינרי] זהובים, דינר זהב לכל קן:",
+                "<b>המעון הזה.</b> שבועה היא:",
+                "<b>נכנס לבית דין ולימד כו׳</b> אע״פ שהיקל בשל תורה. ולימד דבר שאינו כהלכה, משום עת לעשות לה׳ עשה כן. שאלמלא כן לא ימצאו, וימנעו העניות מלהביא אפילו אחד ויאכלו קדשים בטומאת הגוף:",
+                "<b>ברבעתים.</b> שני קינין בשני רבעי דינר כסף. ודינר זהב הוא עשרים וחמש דינרי כסף:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה מחוסרי כפרה.</b> שמביאין כפרה ולא על חטא אלא לאכול בקדשים:",
+                "<b>והמצורע.</b> והא דלא חשיב נמי והמצורעת כי היכי דחשיב זב וזבה, לפי שזב וזבה עיקר טומאתן חלוקה, שזב מטמא בראיות ואפילו ראה שלש ראיות ביום אחד, טמא ומביא קרבן, וזבה אינה מביאה קרבן עד שתראה בשלשה ימים זה אחר זה, הלכך חשבינהו לתרתי, אבל מצורע ומצורעת אין עיקר טומאתן חלוקה, דשניהם שיעור טומאתן בכגריס:",
+                "<b>גר מחוסר כפרה.</b> ותנא קמא סבר, גר כיון שמל וטבל מותר לאכול בקדשים, ואין קרבן מעכבו אלא מלבוא בקהל, הלכך לא חשיב ליה בכלל מחוסרי כפרה:",
+                "<b>עד שיזרק עליו הדם.</b> אם הביא קרבן בהמה. ואם עולת העוף הביא, עד שיתמצה דמו על קיר המזבח:",
+                "<b>ונזיר ליינו ולתגלחתו.</b> קרבן נזיר מתיר לו לשתות יין ולתגלחת ולהטמא למתים, שאע״פ ששלמו ימי נזרו אינו מותר ביין ובתגלחת ולהטמא למתים עד שיביא קרבן. ות״ק לא חשיב נזיר, דלא תני אלא הנך דלאשתרויי בקדשים, ונזיר דמייתי קרבן, לאשתרויי ביין דחולין הוא:"
+            ],
+            [
+                "<b>הבא על שפחה חרופה.</b> דאמר קרא (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם [לפני ה׳] על חטאתו, והדר כתיב (שם) ונסלח לו מחטאתו אשר חטא, לרבות מזיד כשוגג:",
+                "<b>ונזיר שנטמא.</b> דכתיב (במדבר ו׳:ט׳) וכי ימות מת עליו בפתע פתאום, פתע, זה שוגג וכן הוא אומר (שם ל״״ה) ואם בפתע בלא איבה. פתאום, זה מזיד, וכן הוא אומר (משלי כ״ז:י״ב) פתאים עברו ונענשו, והיינו מזיד, דאין עונש אלא על המזיד:",
+                "<b>ועל שבועת העדות.</b> קרבן עולה ויורד האמור בשבועת העדות, חייב הכתוב על מזיד כשוגג, דבכולן נאמר ונעלם וכאן לא נאמר ונעלם:",
+                "<b>ועל שבועת הפקדון.</b> אשם האמור בשבועת הפקדון חייב בו מזיד כשוגג, דיליף תחטא תחטא לגזירה שוה משבועת העדות:"
+            ],
+            [
+                "<b>הבא על שפחה חרופה ביאות הרבה.</b> דכתיב (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם וגו׳ על חטאתו אשר חטא, והוה מצי למכתב על חטאתו ולשתוק, מאי אשר חטא, לרבות חטאים הרבה. והני מילי כשבא ביאות הרבה על שפחה אחת, אבל בא על שפחות הרבה ואפילו בהעלם אחד, חייב על כל שפחה ושפחה, דכתיב והיא שפחה, לחייב על כל שפחה ושפחה:",
+                "<b>ונזיר שנטמא טומאות הרבה.</b> כשנטמא בתוך שבעת ימי טומאתו לא צריכא למימר דאינו מביא אלא קרבן אחד, דטומאה אריכתא היא, כי צריכא לנטמא ביום השביעי שהוא יום תגלחתו. וסבר האי תנא דקרא דכתיב (במדבר ו׳:י״א) וקדש את ראשו ביום ההוא, ביום שביעי שהוא יום תגלחתו קאמר, שנזירות טהרה חלה עליו באותו יום, והשתא סלקא דעתך אמינא כי נטמא תרי זימני בשביעי הוו להו טומאות הרבה, דהא התחילה נזירות דטהרה, וליחייב שתי קרבנות, קמשמע לן דלענין קרבן לא מיחייב אלא חד, דלא אתא זה לשעה הראויה לקרבן, דאע״ג דנזירות טהרה אתחלה לה מיום השביעי, שעה הראויה לקרבן אינה אלא מיום השמיני:",
+                "<b>המקנא לאשתו ע״י אנשים הרבה.</b> דכתיב (שם ה׳) זאת תורת הקנאות תורה אחת לקנאות הרבה:",
+                "<b>ומצורע שנתנגע נגעים הרבה.</b> כגון שנתנגע ונתרפא נתנגע ונתרפא פעמים הרבה, אינו מביא אלא קרבן אחד על כולם, דכתיב (ויקרא י,, ד) זאת תהיה תורת המצורע, תורה אחת למצורע פעמים הרבה:",
+                "<b>הביא צפורים ונתנגע.</b> בגמרא מפרש דהכי קתני, לא עלו צפורים להקבע בעניות ובעשירות. שאם היה עני בשעת [הבאת] צפורים והעשיר קודם שיביא חטאתו, צריך להביא קרבן עשיר. ואם היה עשיר והעני מביא קרבן דלות עד שיביא חטאתו. דבתר חטאת אזלינן בין בעניות בין בעשירות, דכתיב (שם) אשר לא תשיג ידו בטהרתו, כשלא תשיג ידו בשעת טהרתו יביא בדלות ואע״פ שהעשיר אחר כן, והאי טהרתו היינו חטאת שהוא כפרתו:",
+                "<b>עד שיביא אשמו.</b> דבטהרתו, אשמו משמע, שנותן מדמו על בהונותיו ומכשירו לאכול בקדשים. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האשה שילדה ולדות הרבה.</b> וקאזיל ומפרש כיצד, כגון הפילה בתוך שמונים של נקבה, שטבלה לאחר שבועיים דטומאה ושמשה ונתעברה, והפילה נקבה לאחר ארבעים של יצירה, דהיינו חמשים וארבע ללידה הראשונה, וחזרה והפילה לסוף חמשים וארבע של זו. ולהכי נקט נקבה, דבזכרים ליכא למימר הכי, דאי הפילה בתוך ארבעים דזכר, האי שני מיא בעלמא הוא, דאין הולד נוצר עד ארבעים יום:",
+                "<b>והמפלת תאומים.</b> אפילו זכרים. כגון נתעברה שלשה, והפילה אחד לאחר ארבעים, והשני נשתהה ויצא תוך ימי טוהר הראשון, ושלישי בתוך ימי טוהר דשני. כל אלו אין מביאות אלא קרבן אחד, דכתיב (ויקרא י״ב:ז׳) זאת תורת היולדת, מלמד שמביאה קרבן אחד על ולדות הרבה. יכול על הלידה שלפני מלאת ושל אחר מלאת נמי אינה מביאה אלא קרבן אחד, תלמוד לומר זאת:",
+                "<b>רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני.</b> ר׳ יהודה פליג בין אולדות בין אתאומים, ואומר מביאה על הולד הראשון, ולא על השני שנולד בתוך מלאת של ראשון. ומביאה על השלישי, משום דהוא לא נולד תוך מלאת, דלא חשבינן מלאת לשני, דכמאן דליתיה דמי הואיל ונולד תוך מלאת של ראשון, ושלישי הוי תחילת לידה. ואינה מביאה על הרביעי, הואיל ונולד תוך מלאת דשלישי, אבל שלישי לא נולד תוך מלאת דראשון דהא עברו ימי טומאתו דראשון. וגבי תאומים נמי פליג ר׳ יהודה. ואע״ג דעיבורן כאחת, לא אמרינן חדא לידה אריכתא היא ואית ליה מלאת נמי לשני, ושלישי לאו בר קרבן הוא, אלא אם נולד שלישי לאחר מלאת דראשון סבר רבי יהודה דמביאה קרבן על השלישי, ועל מלאת דשני לא אכפת לן דכמאן דליתיה דמי. וכי קאמר ר׳ יהודה ולד שני כמאן דליתיה דמי, לענין קרבן הואיל ובתוך זמנו של קרבן ראשון נולד, אבל לענין טומאה מודה דימי טומאה אית לה [וכל זמן שהיא מפלת זכר יושבת עליו שבעת ימי טומאה ושלשים ושלש דדם טוהר], וכל זמן שהיא מפלת נקבה יושבת עליה שבועים דטומאה וששים ושש דדם טוהר. ואין הלכה כרבי יהודה:",
+                "<b>עולה ויורד.</b> עולה לעשיר, ויורד לעני. שאם הוא עשיר מביא כשבה או שעירה, ואם עני תורים ובני יונה, ובדלי דלות עשירית האיפה סולת:",
+                "<b>שמיעת הקול.</b> ושמעה קול אלה, וטומאת מקדש וקדשיו בשוגג, ושבועת ביטוי, שלשתן כתובים בהדיא בפרשת ויקרא שמביאין בדלות ובדלי דלות:",
+                "<b>והיולדת.</b> בעשירות, כבש לעולה ובן יונה או תור לחטאת. בדלות, שתי תורים דהיינו פרידה דעוף תחת כבש. ודלי דלות לא נאמר ביולדת. וכן מצורע, בעשירות שני כבשים, בדלות שתי תורים תחת שני כבשים, ודלי דלות אין בו:",
+                "<b>שוין במכות ובקרבן.</b> אם מזידין שניהם לוקין, כדקיימא לן איש או אשה כי יעשו מכל חטאת האדם (במדבר ח׳), השוה הכתוב אשה לאיש לכל עונשין שבתורה. ואם שוגגין שניהם מביאים קרבן, דבתרווייהו כתיב כרת במזיד, דכתיב (ויקרא י״ח) ונכרתו הנפשות העושות, וכל שזדונו כרת שגגתו חטאת:",
+                "<b>ובשפחה לא השוה.</b> שהאשה לוקה כדכתיב (שם י״ט) בקורת תהיה, היא במלקות והוא בקרבן איל אשם. ולשון בקורת, בקריאה, לפי שקורין על הלוקה אם לא תשמור לעשות והפלה ה׳ וגו׳. אי נמי, בקורת לשון בקור, שבית דין מבקרים ואומדים את הלוקה כמה מכות יכול לקבל:",
+                "<b>עשה בהן המערה.</b> המכניס עטרה בלבד:",
+                "<b>כגומר ביאתו.</b> וחייב על שלא כדרכה כמו כדרכה, דמשכבי אשה כתיב. ובשפחה אינו חייב אלא על גמר ביאה כדרכה, דשכבת זרע כתיב בה, שראויה להזריע:",
+                "<b>וכל העריות חייב על כל ביאה וביאה.</b> ובשפחה אמרן לעיל בפירקין [דף ט׳] שמביא קרבן אחד על ביאות הרבה:",
+                "<b>שעשה בה את המזיד כשוגג.</b> אם שניהן מזידין או הוא שוגג והיא מזידה, היא במלקות והוא בקרבן. אבל אם היא שוגגת, בין שהוא שוגג בין שהוא מזיד, שניהן פטורים, דכתיב בקורת תהיה, והדר והביא את אשמו. בזמן שהאשה לוקה איש מביא קרבן, אין האשה לוקה, אין האיש מביא קרבן:  "
+            ],
+            [
+                "<b>חציה שפחה וחציה בת חורין.</b> המאורסת לעבד עברי, שהוא מותר בשפחה ומותר בבת חורין. אבל לא לעבד כנעני, שהרי הוא אסור בה מפני צד חירות שבה. ואילו לא היתה חציה שפחה היו הקידושין תופסין בה, ושניהן נהרגין, אבל עכשיו קידושין תופסין בה קצת מפני צד חירות שבה, ואין תופסין בה לגמרי מפני צד עבדות שבה, והיינו דכתיב (ויקרא י״ט:כ׳) לא יומתו כי לא חופשה, הא חופשה חייבים:",
+                "<b>והפדה לא נפדתה.</b> משמע פדויה קצת ואינה פדויה לגמרי:",
+                "<b>זו היא שפחה ודאית.</b> כלומר שפחה גמורה. והאי דכתיב והפדה לא נפדתה, דברה תורה כלשון בני אדם:",
+                "<b>כל העריות מפורשות.</b> שהן בנות חורין ושיור אין לנו, וזו ודאי משונה היא חציה שפחה וחציה בת חורין. ור׳ אלעזר בן עזריה היינו ר׳ עקיבא, אלא דאמר ליה לרבי ישמעאל אנא בעלמא כוותך סבירא לי דדברה תורה כלשון בני אדם, מיהו הכא שאני, מדכתיב כי לא חופשה, והפדה לא נפדתה למה לי. שמע מינה לחציה שפחה וחציה בת חורין. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>כל העריות.</b> אם האחד גדול, האיש או האשה, והאחר קטן, הקטן פטור וגדול חייב. ובשפחה אינו כן, דאם האחד קטן, גדול נמי פטור, דהא אתקוש להדדי, בקורת תהיה והביא את אשמו, בזמן שהיא לוקה הוא מביא קרבן, אין האשה לוקה אין האיש מביא קרבן:",
+                "<b>אחד ער ואחד ישן ישן פטור.</b> וער חייב. ובשפחה חרופה ער נמי פטור, דהא איתקוש להדדי כדאמרן:",
+                "<b>שוגג בחטאת ומזיד בהכרת.</b> ושפחה חרופה, אם הוא מזיד והיא שוגגת, שניהן פטורין, דהואיל ואין האשה לוקה אין האיש מביא אשם. ואם הוא שוגג והיא מזידה, היא לוקה והוא באשם:"
+            ]
+        ],
+        [
+            [
+                "<b>אמרו לו.</b> אפילו אחד אומר לו אכלת חלב והוא שותק ואינו מכחישו:",
+                "<b>מביא חטאת.</b> על פיו:",
+                "<b>שנים אומרים לו אכלת חלב.</b> ואפילו מאה. והוא מכחישם ואומר ברי לי שלא אכלתי, אינו מביא קרבן על פיהם, דכתיב (ויקרא ד׳:כ״ג,) או הודע אליו חטאתו, ולא שיודיעוהו אחרים:",
+                "<b>רבי מאיר מחייב.</b> ואין הלכה כר׳ מאיר:",
+                "<b>אם הביאוהו שנים כו׳</b> כגון אם העידו עליו שהרג את הנפש:",
+                "<b>אם ירצה לומר מזיד הייתי.</b> אם היה רוצה לפטור עצמו בשקר היה יכול לומר מזיד הייתי, ומזיד פטור מקרבן:"
+            ],
+            [
+                "<b>חלב וחלב.</b> שני זיתי חלב:",
+                "<b>בהעלם אחד.</b> אבל בשני העלמות חייב על כל אחד ואחד, דקיימא לן העלמות מחלקין:",
+                "<b>ממין אחד חייב.</b> הא קמשמע לן דאע״ג דאין השני חצאי זיתים מתמחוי אחד דהיינו מתבשיל אחד, אלא הם מתבשילין חלוקין, אפ״ה מצטרף לפי שאין תמחוין מחלקין:  "
+            ],
+            [
+                "<b>כמה ישהה האוכלן.</b> לשני חצאי זיתים דאמרינן מצטרפין:",
+                "<b>כאילו אוכלן קליות.</b> רואין אותן כאילו נתפרדו לפירורין [דקין] כקליות ואוכלן אחת אחת בסמוך זו אחר זו, ובההיא משערינן אם אכל חצי זית והפסיק ולאחר שעה אכל חצי זית אחר, אם שהה מתחילה ועד סוף כדי אכילת קליות בסמוך זו לזו, מצטרפין. אבל אם לא הפסיק מאכילה אלא ששהה בלעיסתן ובליעתן אפילו כל היום כולו, מצטרפין לדברי ר׳ מאיר:",
+                "<b>וחכמים אומרים עד שישהה מתחילה ועד סוף כדי אכילת פרס.</b> כלומר אפילו לא הפסיק בין אכילת חצי זית לאכילת חצי האחר, אלא ששהה בלעיסת שני חצאי זיתים כדי אכילת פרס מתחילת האכילה עד סוף בליעתן, מצטרפין. ביותר מכדי אכילת פרס, אין מצטרפין. והלכה כחכמים:",
+                "<b>פרס.</b> לשון פרוסה. והוא חצי ככר של עירוב, משלש ככרות לקב, שכל ככר שמונה ביצים, נמצא חצי ככר ארבע ביצים. כך פירשו רבותי. ורמב״ם אומר שהוא שלש ביצים:",
+                "<b>אכל אוכלים טמאים.</b> האוכל אוכלים טמאים כחצי פרס שהוא שני ביצים לפירוש רבותי, ולדברי רמב״ם ביצה ומחצה, נפסלה גווייתו מלאכול בתרומה. וכן השותה משקין טמאים כרביעית, נפסלה גווייתו מלאכול בתרומה עד שיטבול. והשותה רביעית יין ונכנס למקדש, חייב כרת. והשתא קאמר, שאם שהה באכילת חצי פרס של אוכלים טמאים, או בשתיית רביעית של משקין טמאין, כדי אכילת פרס, מצטרפין לכשיעור ונפסלה גווייתו מלאכול בתרומה. ואם שהה יותר משיעור זה, אין מצטרפין. והוא הדין לשיעור רביעית יין של כניסת מקדש, שאם שהה בשתייתו כדי אכילת פרס או פחות, חייב. יותר על כן, פטור:",
+                "<b>אם הפסיק בה.</b> שלא שתה כל הרביעית בבת אחת ונכנס למקדש, פטור, דכתיב (ויקרא י׳:ט׳) יין ושכר אל תשת, יין דרך שכרותו. ואם אינו שותהו בבת אחת, אין זה דרך שכרותו. וכן אם נתן בו מים. והלכה כר׳ אליעזר. והני מילי בשותה רביעית ממש, אבל שתה יותר מרביעית, מודה רבי אליעזר דחייב אפילו לא שתה כולו בבת אחת:  "
+            ],
+            [
+                "<b>ארבע חטאות.</b> חד משום חלב, וחד משום אוכל קודש בטומאה, וחד משום נותר, וחד משום יום הכפורים. והא דקיימא לן בכל התורה כולה דאין איסור חל על איסור, הני מילי באיסור גרידא, כגון האוכל נבילת בהמה טמאה אינו חייב משום נבילה לפי שהוא איסור גרידא שאינו לא כולל ולא מוסיף. אבל הכא, אדם שהיה מתחילה טהור, היה אסור בחלב ומותר בשאר בשר של קדשים. נעשה טמא, מגו דנאסר בשאר חתיכות של בשר קדשים משום טומאה, אתסר נמי בחלב אע״פ שהיתה אסורה מתחילה, והיינו איסור כולל, שהאיסור האחרון כולל ואוסר דברים אחרים על האדם שהיו מותרים לו מתחילה. ומיהו לא אתוסף אסורא אחפצא, אלא אגברא אתוסף איסורא לגבי אחריני וגריר וכייל נמי להאי באסוריה. נעשה זה החלב נותר, היינו איסור מוסיף, דמעיקרא להדיוט אסור ולגבוה שרי, כיון שנעשה נותר נוסף איסור על החתיכה עצמה ליאסר אפילו לגבוה. ומתוך שחל עליה שם איסור נותר לאסרה לגבוה, חל עליה נמי שם נותר לגבי הדיוט להתחייב עליה משום נותר, אע״ג דבלאו הכי היתה אסורה להדיוט. חל עליה יום הכפורים, מגו דאתוסף איסורא לגבי גברא לאסרו בחולין שהיו מותרים לו קודם יום הכפורים, גורר וכולל נמי להאי חלב של מוקדשים בהדיה להתחייב עליו משום יום הכיפורים:",
+                "<b>ואשם אחד.</b> אשם מעילות על שנהנה מן הקדש בשוגג. ואף זה איסור מוסיף, דאתוסף איסורא על חפצא, דקודם דהקדישה היה חלב זה אסור באכילה ומותר בהנאה, אקדשה, נאסרה אפילו בהנאה, ומתוך שחל שם הקדש על החלב לאסרו בהנאה, חל עליו נמי להתחייב באכילתו משום נהנה מן ההקדש:",
+                "<b>אם היה בששבת והוציאו בפיו.</b> כשהיה אוכלו:",
+                "<b>חייב.</b> גם על ההוצאה. ובגמרא מפרש דהכי קאמר, אם היה יום הכפורים שחל להיות בשבת והוציאו, חייב שתים על ההוצאה, משום שבת ומשום יוה״כ, ששניהם באים כאחד, שבשעה שקדש היום לשבת קדש נמי ליוה״כ. וכשם שעירוב והוצאה לשבת כך עירוב והוצאה ליוה״כ. ואיסור חל על איסור באיסור בת אחת:",
+                "<b>אינו מן השם.</b> כלומר תנא לא קחשיב אלא חטאות הבאות מפני אכילה, והאי מפני הוצאה הוא:"
+            ],
+            [
+                "<b>בתו ואחותו.</b> כגון שבא על אמו והוליד ממנה בת והרי היא בתו ואחותו מאמו, ואשת אחיו שנישאת לו קודם לכן ומת, ולאחר מיתתו נשאה אחי אביו ובא זה אביה עליה בנדתה, והשתא איסור בתו ואחותו באין כאחת. ואע״פ שהיא ממזרת ואסורה לבוא בקהל, כשנישאת לאחי אביה קידושין תופסין בה, לפי שקידושין תופסין בחייבי לאוין. אי נמי, אם היו אחי אביה ממזרים מותרים לישא אותה לכתחילה, ונאסרה על אביה משום אשת אחיו לפי שהוא איסור מוסיף, שמתחילה היתה מותרת לאחי אביה כולן, וכשנישאת, לאחד מהן נאסרה על כל האחין, ומתוך שחל עליה שם אשת אח לגבי שאר האחים שהיתה מותרת להן, חל עליה נמי שם אשת אח לגבי אביה להתחייב עליה נמי משום אשת אחיו. מת אחיו ונישאת לאחי אבי אביה, מגו דאתוסף בה איסורא לגבי שאר אחי אביו, אתוסף בה איסורא נמי לגבי דידיה. הויה לה אשת איש, מגו דאתוסף איסורא לגבי עלמא, אתוסף איסורא לגבי דידיה. פירסה נדה, מגו דאתוסף איסורא, לגבי בעלה. אתוסף איסורא נמי לגבי דידיה:",
+                "<b>חייב עליה משום בת בתו וכלתו.</b> כגון שנשאה בנו:",
+                "<b>ואחות אשתו.</b> שהיה נשוי את בת חתנו שהיא אחות בת בתו מן האב:",
+                "<b>ואשת אחיו.</b> שמת בנו ונשאה אחיו של זה:",
+                "<b>ואשת אחי אביו.</b> שמת אחיו ונשאה אחי אביו:",
+                "<b>אם עבר הזקן אביו של זה, ונשאה, ואח״כ בא עליה זה, חייב אף על אשת האב.</b> ואע״ג דאשת אחיו היא, דהא מחייבינן ליה לבריה משום אשת אחי אביו, אלמא אסורה ליה לאביו משום אשת אח ואין (לה)[לו] אישות בה, הכא במאי עסקינן כגון שנפלה לפניו ליבום מאחיו, שמת בלא בנים ויבמה הוא ונשאה, והאי עבר הזקן דתנן, היינו משום שהיא לו באיסור שניה בלבד, משום בת בת בנו ומשום כלת בנו דשתיהן שניות מדברי סופרים. ואם תאמר, כלתו היא, דהא מחייבינן ליה לבריה משום אשת אח. לאו פרכא היא, דאיכא לאוקמי דאשת אחיו של בנו מאמו היא, ולא כלתו של אב היא, אלא אשת חורגו ומותרת לו. ואם תאמר, ומאי איסור מוסיף איכא בבת בתו כשעבר אביו ונשאה דקא מחייבת ליה נמי משום אשת אב. הא מלתא בעו לה בגמרא, ותירצו, כגון דאיכא ברא לסבא ואחיו של זה הוא, דמגו דאתוסף בה איסורא גבי ההוא ברא משום אשת אב, אתוסף נמי גבי דידיה:",
+                "<b>וכן הבא על בת אשתו.</b> חייב עליה משום כל אלו שחייב בבתו:",
+                "<b>ועל בת בת אשתו.</b> חייב משום כל אלו שחייב על בת בתו. ובת אשתו שהיא אחותו משכחת לה, כגון שאביו אנס או פתה אשה והוליד ממנה בת, ואח״כ נשא הוא אנוסת אביו או מפותת אביו שהיא מותרת לו, הרי אותה הבת אחותו ובת אשתו. ובת בת אשתו ואחות אשתו משכחת לה, כגון שבא אבי אשתו על בת אשתו והוליד ממנה בת, אותה הבת היא בת בת אשתו ואחות אשתו: "
+            ],
+            [
+                "<b>משום חמותו וכלתו ואחות אשתו.</b> האב שבא על בתו והוליד ממנה בת, נשא ראובן זאת הבת, הרי אמה אסורה עליו משום חמותו ואחות אשתו. נישאת לבנו של ראובן נוסף עליה איסור משום כלתו. מת בנו של ראובן או גירשה ונישאת לאחיו, נוסף עליה איסור אשת אחיו. מת אחיו או גירשה ונישאת לאחי אביו, נוסף עליה איסור אשת אחי אביו. נישאת לעלמא והיא אשת איש ופירסה נדה. ובא עליה ראובן בעודה אשת איש ונדה, הרי חייב עליה משום כל השמות הללו:",
+                "<b>וכן הבא על אם חמותו.</b> לבן בא על דינה בת לאה בתו והוליד ממנה בת ושמה סרח, הנושא סרח, נאסרה עליו לאה משום אם חמותו ומשום אחות אשתו, שהרי סרח אשתו ולאה שתיהן בנות לבן. נישאת לאה לבן בעלה של סרח ונעשית כלתו, ואח״כ לאחיו, ואח״כ, לאחי אביו, ובא עליה בעלה של סרח בעודה אשת איש ונדה, חייב עליה משום כל השמות הללו:",
+                "<b>ואם חמיו.</b> ראובן בא על זקנתו אשת לבן, אם לאה אמו, והוליד ממנה בת ושמה דינה, הנושא את דינה נאסרה עליו לאה אמו של ראובן משום אם חמיו ומשום אחות אשתו, שהרי דינה אשתו ולאה אם חמיו שתיהן בנות אשת לבן. נעשית כלתו ואח״כ אשת אחיו ואח״כ אשת אחי אביו ואשת איש ונדה, חייב עליה משום כל השמות הללו:",
+                "<b>הבא על חמותו חייב עליה כו׳</b> לאשת לבן שתי בנות לאה ורחל, ובן אחד ושמו אשר, ושם בת אשר סרח, ובא אחד מן השוק ונשא את רחל ויוכבד בת לאה וסרח בת אשר, ואח״כ בא הנושא שלש נשים הללו על אשת לבן, חייב עליה משום חמותו ואם חמותו ואם חמיו. משום חמותו, שהרי היא אם רחל אשתו. ומשום אם חמותו, שהרי היא אם לאה חמותו. ומשום אם חמיו, לפי שהיא אמו של אשר חמיו:",
+                "<b>שלשתן שם אחד הם.</b> בחד קרא כתיבי ובחד לאו. הלכך אין חילוק חטאות ביניהן. וכן הלכה:"
+            ],
+            [
+                "<b>באטליס.</b> שוק שמוכרים שם בשר:",
+                "<b>של אמאום.</b> שם העיר:",
+                "<b>הבא על אחותו וכו׳</b> הכי קאמר, הבא על אחותו שהיא אחות אביו ואחות אמו. ומשכחת לה, כגון שבא ראובן על אמו והוליד ממנה שתי בנות וחזר ובא על אחת מבנותיו אלו והוליד ממנה בן, ובא הבן על אחותו שהיא אחות אביו ואחות אמו:",
+                "<b>שהדברים קל וחומר.</b> ומה הבא על חמש נשיו נדות שהם שם אחד, לנדה לא תקרב, חייב על כל אחת ואחת. הבא על אחותו שהיא אחות אביו ואחות אמו שהן שלשה שמות כלומר שלשה לאוין מחולקין, אינו דין שיהא חייב על כל אחת ואחת. והאי קל וחומר פריכא הוא, דמה לחמש נשים נדות שהן גופים מוחלקים. אלא טעמא, משום דאמר קרא (ויקרא כ׳:י״ז) ערות אחותו גלה וגו׳, וקרא יתירא הוא, דברישיה דקרא כתיב ואיש אשר יקח את אחותו וראה את ערותה וגו׳, למה לי למהדר תו ערות אחותו גלה, אלא ללמד על אחותו שהיא אחות אביו ואחות אמו שחייב על כל אחת ואחת:"
+            ],
+            [
+                "<b>אבר המדולדל בבהמה.</b> תלוש רובו ומעורה במקצתו:",
+                "<b>מהו.</b> שיטמא משום אבר מן החי כאילו נתלש לגמרי. וקיימא לן בהעור והרוטב, דאבר מן החי מטמא כנבילה. ואבר הנתלש מן האדם לגמרי מטמא כמת:",
+                "<b>באבר המדולדל באדם.</b> שמעורה קצת, טהור:",
+                "<b>מוכי שחין.</b> שאבריהן נופלין:",
+                "<b>וחותכה.</b> לא משום טהרה, שקודם לכן נמי טהור. אלא שלא יהא מאוס ברגל באבר המדולדל:",
+                "<b>שמניח בו כשערה.</b> ואינו חותכו לגמרי, שלא יטמא את החותכו שנוגע בו בשעת פרישה:",
+                "<b>ותוחבו.</b> לאבר:",
+                "<b>בסירה.</b> בקוץ המחובר לקרקע:",
+                "<b>והוא.</b> החולה:",
+                "<b>נמשך.</b> ונתלש האבר מאליו. והחולה אינו טמא לפי שמושך עצמו בכח בבת אחת והאבר נתלש ממנו בכח וליכא נגיעה בשעת פרישה:",
+                "<b>שהדברים קל וחומר.</b> ומה אדם שמקבל טומאה מחיים, האבר המדולדל ממנו טהור, בהמה שאינה מקבלת טומאה מחיים אינו דין שיהא האבר המדולדל ממנה טהור:"
+            ],
+            [
+                "<b>באוכל מזבח אחד בחמשה תמחויין.</b> בחמשה תבשילין חלוקין זה מזה. חייב משום מעילה אם אכלן קודם זריקת דמן:",
+                "<b>שהדברים קל וחומר.</b> מה מזבח אחד שאין גופים מוחלקים, חייב על כל אחד ואחד משום תמחויין מוחלקים, חמשה זבחים דגופים מוחלקים לא כל שכן:",
+                "<b>לא כך שאלן ר׳ עקיבא.</b> דאם בשוחט שאלן מה ראיה הביאו לו מאוכל, הא איכא למפרך מה לאוכל שכן נהנה. אלא על כרחך לא שאל ר׳ עקיבא אלא באוכל נותר מחמשה זבחים והביאו לו ראיה נמי מאוכל:",
+                "<b>אם הלכה.</b> שכך קבלת מרבך חייב על כל אחד מהזבחים. נקבלנה ממך:",
+                "<b>ואם לדין.</b> שאתה לומד אותה מקל וחומר ממעילה. יש תשובה:",
+                "<b>את המאכיל כאוכל.</b> שאם נתן אוכל הקדש לחברו, חייב כאילו אכל הוא עצמו, דקיימא לן המוציא הקדש לחולין מעל, ולא מי שניתן לו:",
+                "<b>והמהנה כנהנה.</b> במידי דלאו בר אכילה:",
+                "<b>צירף את המעילה לזמן מרובה.</b> כלומר ועוד חומרא אחרת יש במעילה, שאם נהנה היום בחצי פרוטה ומכאן עד שנה בחצי פרוטה, מצטרפת לפרוטה, כדמרבינן מתמעול מעל, ריבה:",
+                "<b>תאמר באכילת נותר.</b> שאנו דנים עליו שאין בו אחת מכל החומרות הללו. ולא אתברירא מלתא אי קבלה מניה רבי יהושע להאיך תשובה או לא קבלה מניה. ופסק ההלכה, שהאוכל נותר מחמשה זבחים בהעלם אחד אינו חייב אלא חטאת אחת, ותמחויין אינן מחלקין בין להקל בין להחמיר:"
+            ],
+            [
+                "<b>מלאכות הרבה מעין מלאכה אחת.</b> תולדות הרבה של אב אחד:",
+                "<b>ובשבתות הרבה.</b> אותן שעשה בשבת זו עשה בשבתות אחרות וכולן בהעלם אחד. ובגמרא פריך מאי קמבעיא ליה דנקט שבתות הרבה ותולדות הרבה, ואמאי נקט תולדות ולא אבות. ומשני, דר׳ עקיבא תרתי בעא מיניה, חדא העושה מלאכה אחת בשבתות הרבה ויודע שהוא שבת אלא שסבור שמלאכה זו מותרת היא, דהיינו זדון שבת ושגגת מלאכות, והכי קא מבעיא ליה, האי דעבד מלאכה אחת בשתי שבתות מי אמרינן כיון דבשני ימים הם, אע״ג דהעלם אחד הוא, לגבי מלאכה הויין הנך שבתות כגופין מחולקים של מלאכה שאין דומים זה לזה, כגון זרע וקצר בהעלם אחד בזדון שבת ושגגת מלאכות דחייב על כל אחת ואחת, או לאו כגופים מוחלקים דמיין, והוי כאילו עשה בהעלם אחד מלאכה אחת עשר פעמים דאינו חייב אלא אחת, דליכא למימר הכא ימים שבינתיים הויין ידיעה לחלק; דדוקא לענין שגגת שבת הויין ידיעה לידע ששבת היה, אבל לענין שגגת מלאכות ליכא ידיעה עד שילמוד. ועוד קמבעיא ליה, אם עשה תולדות הרבה מאב אחד חייב אחת, או על כל אחת ואחת, ולהכי נקט תולדות:",
+                "<b>אמר לי חייב על כל אחת ואחת.</b> פשט ליה אתרוייהו לחומרא, דעושה מלאכה אחת בשבתות הרבה בזדון שבת ושגגת מלאכות חייב על כל שבת ושבת, דהנך שבתות כגופים מחולקים דמיין, ותולדות של מלאכות כמלאכות דמיין וחייב על כל תולדה ותולדה, ואע״פ שהן מאב אחד כאילו עשה אבות הרבה:",
+                "<b>ומה נדה.</b> בגמרא אמרינן תני נדות, הבא על חמש נשים נדות חייב על כל אחת ואחת, דגופין מוחלקין נינהו:",
+                "<b>תוצאות הרבה.</b> עניינין הרבה, כגון שבת דאיכא אבות מלאכות ותולדותיהן. אבל נדה אין בה חיובא אלא ביאה:",
+                "<b>והנדה מוזהרת עליו.</b> דכתיב (ויקרא כ׳:י״ח) ונכרתו שניהם מקרב עמם:",
+                "<b>הבא על הקטנות.</b> הבא על חמש קטנות נדות חייב על כל אחת ואחת, ואע״פ שהקטנה אינה מוזהרת:",
+                "<b>הבא על הבהמה יוכיח.</b> שחייב על כל ביאה וביאה:",
+                "<b>בהמה כשבת.</b> כלומר כי היכי דמבעיא לי בשבת הכי נמי מבעיא לי בבהמה. ולא קבלה מיניה ר׳ עקיבא מר׳ אליעזר לא לענין דאמר עושה מלאכה אחת בשבתות הרבה כגופין חלוקין דמיין, ולא לענין תולדות מלאכות כמלאכות דמיין. ואין הלכה כר׳ אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>ספק אכל חלב ספק לא אכל.</b> והיכי דמי, כגון חלב ושומן לפניו ואכל את אחד מהן, כדתני בסיפא. ופרושי קמפרש, ספק אכל חלב ספק לא אכל כיצד, כגון שהיה חלב ושומן לפניו ויש כאן איסור קבוע אבל אם היתה לפניו חתיכה אחת, ספק שהיא חלב ספק שהיא שומן ואכלה, פטור, דלא איקבע איסורא:",
+                "<b>ואפילו אכל.</b> ודאי חלב, ספק יש בו כזית. וכגון שבשעה שאכלו סבור שומן הוא ואח״כ נודע לו שהוא חלב, וספק יש בו כזית ספק אין בו:",
+                "<b>אכל את אחד מהן.</b> וכסבור שומן הוא, ואחר כך נודע שהאחד היה חלב, וזה אינו יודע איזו אכל, מביא אשם תלוי. אבל אם בשעת אכילה היתה לו ספק והזיד ואכלה מספק, הוי מזיד ופטור:",
+                "<b>שגג באחת מהן.</b> כסבור זו אשתו, ואחר כך נתספק איזו מהן היתה, מביא אשם תלוי:"
+            ],
+            [
+                "<b>כך על לא הודע שלהן.</b> כגון אכל שתי חתיכות כסבור ששתיהן שומן הן ואחר כך נודע שכל אחת מהן ספק, אינו מביא אלא אשם תלוי אחד, הואיל ולא נודע לו בין אכילה לאכילה שספק חלב אכל:",
+                "<b>ואם היתה ידיעה בינתים.</b> ידיעת ספק:",
+                "<b>כשם שהוא מביא חטאת על כל אחת ואחת.</b> אם היתה ידיעת ודאי בינתיים, כך בידיעת ספק מביא שני אשמות תלויין:",
+                "<b>חלב ונותר לפניו.</b> וסבר דשניהן שומן של היתר:",
+                "<b>אשתו נדה ואחותו עמו בבית.</b> בא על אחת מהן כסבור לבוא על אשתו טהורה, ונמצא שאשתו היתה נדה, ועוד ספק על איזו מהן בא:",
+                "<b>ועשה מלאכה בין השמשות.</b> כסבור חול הוא:",
+                "<b>ר׳ אליעזר מחייב חטאת.</b> ממה נפשך, אם חלב אכל חייב, אם נותר אכל חייב, וכן כולם:",
+                "<b>ורבי יהושע פוטר.</b> דגבי חטאת כתיב (ויקרא ד׳:כ״ג,) אשר חטא בה, עד שיוודע לו במה חטא. ור׳ אליעזר, האי אשר חטא בה מיבעי ליה פרט למתעסק במלאכת שבת, כגון נתכוין לחתוך את התלוש וחתך את המחובר, שהוא פטור, כיון דלא נתכוין לחתיכה דאיסורא. ודוקא מתעסק במלאכת שבת הוא דפטור, דמלאכת מחשבת אסרה תורה. אבל מתעסק בחלבים ובעריות, כגון שאכל חלב או בא על הערוה שלא במתכוין, חייב לכולי עלמא, שהרי נהנה:",
+                "<b>לא נחלקו.</b> ר׳ אליעזר דאמר לא בעינן שידע במה חטא לא נחלק על רבי יהושע, ומודה לו בעושה מלאכה בין השמשות שבין שבת ויום הכפורים שהוא פטור:",
+                "<b>שאני אומר.</b> חצי שיעור המלאכה נעשית בשבת וחצי שיעור ביום הכפורים, ואין כאן חיוב חטאת:",
+                "<b>מעין איזו מלאכה עשה.</b> אם חרש או זרע:",
+                "<b>פוטרו היה רבי יהושע אף מאשם תלוי.</b> דגבי אשם תלוי כתיב (ויקרא ה׳) כי תחטא ולא ידע, פרט לזה שידע שחטא אלא שאין החטא מסויים. וחטאת נמי לא מיחייב, שאע״פ שידע שחטא ממה נפשך, מכל מקום לא הוברר לו במה חטא. ופסק ההלכה, שהוא חייב באשם תלוי בין בחלב ונותר לפניו שאפשר שיוברר הדבר, בין בעושה מלאכה בין השמשות שבין שבת ויוה״כ שאי אפשר שיוברר הדבר, וכן באשתו נדה ואחותו עמו בבית ושגג באחת מהן, בכל אלו מביא אשם תלוי:"
+            ],
+            [
+                "<b>משום שם אחד.</b> כגון שתי נשים נדות עמו בבית ושגג באחת מהן:",
+                "<b>שהוא חייב.</b> שהרי ידע במה חטא:",
+                "<b>על דבר שהוא משום שני שמות.</b> כגון ספק קצר ספק טחן:",
+                "<b>אפילו נתכוין ללקט תאנים וליקט ענבים.</b> בגמרא מפרש מלתיה דר׳ יהודה במתכוין ללקט תאנים תחילה ואח״כ ענבים, והלכה ידו על האחרונים וליקט ענבים תחילה ואח״כ תאנים. וכן אם היה מתכוין ללקוט שחורות ואח״כ לבנות ונהפך הדבר וליקט לבנות תחילה ואח״כ שחורות:",
+                "<b>ר׳ אליעזר מחייב חטאת.</b> דהואיל ולשניהם נתכוין לא אכפת לן במוקדם ומאוחר:",
+                "<b>ור׳ יהושע פוטר.</b> הואיל ובשעת לקיטת כל אחד ואחד לא לזה נתכוין, הוי ליה כמתעסק ופטור:",
+                "<b>הכי גרסינן, אמר ר׳ שמעון תמיהני אם פטר בזה ר׳ יהושע.</b> אם כן למה נאמר אשר חטא בה. סתם מתניתין קא מתמה על תמיהתו של ר׳ שמעון, אם כן דלא פטר בזה ר׳ יהושע, למה נאמר אשר חטא בה. ומשני, פרט למתעסק, לאפוקי מי שלא היה מתכוין ללקוט כלל, או שהיה מתכוין ללקוט תאנים לבד וליקט ענבים לבד, שלא נעשית מחשבתו כל עיקר. והלכה כרבי יהושע וכמו שפירשה למלתיה רבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>דם שחיטה.</b> בין בבהמה בין בחיה בין בעופות, בין דם נחירה בין דם עיקור שנעקרו הסימנים, וכן דם הקזה שהנפש יוצאה בו, ואיזהו דם שהנפש יוצאה בו, כל זמן שהוא מקלח דהיינו האמצעי, יצא ראשון שבתחילת ההקזה, ואחרון לאחר שכלה הדם ונתמעט, שהוא שותת בסמוך ואינו מקלח מרחוק שאין זה דם הנפש:",
+                "<b>חייבים עליו.</b> אם אכל ממנו כזית חייב כרת:",
+                "<b>דם הלב.</b> דם הנבלע בבשר הלב, והוי כשאר דם האברים שהוא בלאו, ואין חייבין עליו כרת. אבל דם הנמצא בחלל הלב, מבית השחיטה הוא בא, שהבהמה שואפת בעת שחיטה ומכנסת דם מבית השחיטה בחלל הלב, וחייבים עליו כרת אם יש בו כזית:",
+                "<b>דם ביצים.</b> אית דמפרשי דם שבביצי הזכר בשור איל ותיש. ולי נראה, דם הנמצא בביצת תרנגולת:",
+                "<b>ודם התמצית.</b> שמתמצה ונסחט ושותת כשיוצא. לשון ונמצה דמו (ויקרא א׳):",
+                "<b>אין חייבים עליו כרת.</b> שאין כרת אלא בדם הנפש. דכתיב (שם י״ז) כי נפש כל בשר דמו הוא כל אוכליו יכרת. ופסק ההלכה, דדם הטחול והלב והכליות ודם התמצית הרי אלו באזהרה וכל דם לא תאכלו, ולוקין עליהם ואין בהם משום כרת. ודם הנמצא בביצים, אסור מדברי סופרים. ודם שרצים, אם אכלו ממנו כזית לוקה משום אוכל שרץ, ולא משום אוכל דם. ודם דגים וחגבים טהורים, מותר לכתחילה, אבל צריך שיהיה בדם דגים, קשקשים, שיוכיח עליו שהוא דם דגים, מפני מראית העין. ודם האדם, אסור מדברי סופרים כשפירש מן האדם, ואין לוקין עליו:"
+            ],
+            [
+                "<b>ספק מעילות.</b> ספק נהנה מן ההקדש ספק לא נהנה:",
+                "<b>וחכמים פוטרים.</b> דבחטאת כתיב מצות, ובאשם תלוי כתיב מצות, כל שחייבין על שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי. ונהנה מן ההקדש שאין חייבים על שגגתו חטאת אלא אשם ודאי, אין חייבין על לא הודע שלו אשם תלוי:",
+                "<b>שאינו מביא את מעילתו.</b> אין צריך להביא הממון:",
+                "<b>שתי אשמות.</b> שאם הודע לו שחטא אחר שהביא אשם תלוי, צריך להביא אשם ודאי:",
+                "<b>יביא מעילה וחומשה.</b> קרן הממון שנסתפק לו אם נהנה ממנו וחומשו:",
+                "<b>בשתי סלעים.</b> איל הנקח בשתי סלעים, דכתיב (שם ח) בערכך כסף שקלים:",
+                "<b>ואם ספק.</b> הכי קאמר, ואם בספיקו עומד לעולם יהיה באשם תלוי:",
+                "<b>שממין שמביא על הודע מביא על לא הודע.</b> הלכך יכול להביא ולהתנות. והלכה כחכמים:"
+            ],
+            [
+                "<b>חטאת העוף ספק.</b> האשה שילדה ספק מין פטור ספק מין חיוב, מביאה כבש לעולה ומתנה, אם מין חיוב יהא לחובה, ואם מין פטור יהא לנדבה. אבל חטאת מביאה בספק ואינה נאכלת, שמא חולין היא ומליקת חולין נבילה:",
+                "<b>תעשנה ודאי.</b> ותאכל לכהנים כשאר חטאות:",
+                "<b>שממין שהיא מביאה.</b> שהרי פרידה אחת מן התורים או מן בני היונה היא מביאה לחטאת, בין ודאי יולדת בין על ספק יולדת:"
+            ],
+            [
+                "<b>ור׳ עקיבא מחייב.</b> ר׳ עקיבא לטעמיה, דמחייב אשם תלוי על ספק מעילות:",
+                "<b>שניהם מביאין אשם אחד.</b> בשותפות, ויאמר זה לזה אם אתה אכלת החתיכה של קודש יהא חלקי מחול לך ויהא אשם כולו עליך:",
+                "<b>אין שנים מביאים אשם אחד.</b> דלית ליה תנאי בקרבנות, אלא אם כדברי חכמים שניהם פטורים, אי כר׳ עקיבא כל אחד מביא אשם תלוי. והלכה כחכמים שאין מביאים אשם תלוי על ספק מעילות:"
+            ],
+            [
+                "<b>חטאת אחת.</b> ומתנה זה עם זה כדפרישנא לעיל:",
+                "<b>אין שנים מביאין חטאת אחת.</b> אבל אשם תלוי מייתי כל חד וחד, משום חתיכת החלב. והיינו תנא קמא. והא קמשמע לן, דתנא קמא ר׳ יוסי הוא והלכה כמותו:  "
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של קודש כו׳ מביא אשם תלוי.</b> אפילו לרבנן דאמרי אין מביאים אשם תלוי על ספק מעילות, הכא מודו דחייב, משום חתיכה של חלב:",
+                "<b>מביא חטאת ואשם ודאי.</b> על החתיכה של חלב מביא חטאת, ועל בשר של קודש אשם ודאי:",
+                "<b>חטאת ואשם.</b> בשותפות. ומתנה, אם אני אכלתי חלב ואתה קודש יהא חלקי באשם מחול לך וחלקך בחטאת מחול לי. ואם אני אכלתי קודש ואתה חלב יהא חלקי בחטאת מחול לך וחלקך באשם מחול לי:",
+                "<b>אין שנים מביאים חטאת ואשם.</b> בשותפות, אלא זה מביא אשם תלוי וזה מביא אשם תלוי. והיינו תנא קמא. והא קמשמע לן דתנא קמא הוא ר׳ יוסי והלכה כמותו:"
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של חלב קודש כו׳ מביא חטאת.</b> דממה נפשך חלב אכל:",
+                "<b>ר׳ עקיבא אומר.</b> אף אשם תלוי כחטאת (ולשון רש״י עם החטאת), משום ספק מעילות. ואין הלכה כרבי עקיבא:",
+                "<b>מביא שתי חטאות.</b> והוא שאכלן בשתי העלמות. שאם לא היתה שם ידיעה בינתים, אינו חייב אלא אחת:",
+                "<b>זה מביא אשם תלוי וכו׳</b> מוסף על החטאת שהוא צריך להביא משום אוכל חלב מביא אשם תלוי משום ספק מעילות:",
+                "<b>ושניהם מביאין אשם אחד.</b> בשותפות ומתנין:",
+                "<b>רבי יוסי אומר כו׳</b> ות״ק ר׳ יוסי הוא והלכה כמותו:"
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של חלב נותר כו׳</b> מביא חטאת משום חלב ואשם תלוי מחמת ספק של נותר, שהנותר בכרת כחלב. ואיסור נותר חל על איסור חלב לפי שהוא איסור מוסיף:",
+                "<b>מביא שלש חטאות.</b> שתים משום חלב ואחת משום נותר. והוא שהיתה לו ידיעה בינתים. דאי לאו הכי אינו מביא אלא שתי חטאות, אחת משום חלב ואחת משום נותר. והאי דלא תני הכא שלש חטאות ואשם ודאי כדתני לעיל, משום דרוב נותר אין בו שוה פרוטה, דלא חזי למידי, ואשם מעילות אינו בא על פחות משום פרוטה:",
+                "<b>כל חטאת שהיא באה על חטא.</b> לאפוקי חטאת יולדת שאינה באה על חטא. דסבר רבי יוסי ששתים מביאות אותה בשותפות ובתנאי, כדאמרינן בפרק קמא. ופסק הלכה, שאין חטאת באה בשותפות ואפילו חטאת של מחוסרי כפרה:"
+            ]
+        ],
+        [
+            [
+                "<b>המביא אשם תלוי.</b> יצא ויראה בעדר. עם שאר צאנו כחולין גמורים. דסבר ר׳ מאיר, כיון דלא צריך ליה לא מקדיש ליה:",
+                "<b>ירעה עד שיסתאב.</b> דמתוך שלבו נוקפו בשעת ההפרשה ומתירא מספק החטא, גמר ומקדיש ליה ואע״פ שלא יצטרך, הלכך ירעה עד שיפול בו מום ויפלו דמיו לנדבה להביא מהן עולת נדבה. והלכה כחכמים:",
+                "<b>הדם ישפך.</b> לאמה שבמקדש [צ״ל שבעזרה]:",
+                "<b>לבית השריפה.</b> ואע״ג דחולין שנשחטו בעזרה טעונים קבורה, האי הוי כזבח פסול שטעון שריפה:",
+                "<b>נזרק הדם.</b> קודם שנודע לו:",
+                "<b>יאכל.</b> הבשר. דרחמנא אמר (ויקרא ה׳) והוא לא ידע ונסלח לו, בשעת סליחה לא תהא ידיעה. והכא נמי בשעת זריקת הדם דהיינו שעת סליחה לא היתה ידיעה, והרי גמר כל כפרת ספיקו, והוה ליה אשם תלוי כשר:",
+                "<b>אפילו הדם בכוס יזרק.</b> דסבר רבי יוסי כלי שרת מקדשין את הפסול ליקרב, וכל העומד ליזרק כזרוק דמי, והוי כאילו נזרק הדם כבר קודם שהיתה לו ידיעה. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>אשם ודאי אינו כן.</b> בההיא לא פליגי רבנן דאם נודע לו עד שלא שחטו שלא חטא, יצא וירעה בעדר, דטעמא דרבנן באשם תלוי כיון דלבו נוקפו גמר ומקדיש מספק, אבל אשם ודאי, כגון אמרו לו אכלת קודש ונודע שלא חטא שהוזמו העדים, אי נמי כסבור קודש אכל ונמצא חולין, אגלאי מלתא דהקדש טעות היה:",
+                "<b>הרי זה יקבר.</b> כיון דלא קדיש הוי כחולין שנשחטו בעזרה דטעונין קבורה:",
+                "<b>נזרק הדם הבשר יצא לבית השריפה.</b> בגמרא מפרש דמי ששנה לעיל הרי זה יקבר לא שנה הכא הבשר יצא לבית השריפה, דכיון דסבר אשם ודאי חולין הוא ולא קדיש לעולם, אינו נשרף אלא נקבר:",
+                "<b>שור הנסקל אינו כן, כאשם תלוי.</b> דהכא לא פליגי רבנן שאם נודע שלא הרג יצא וירעה בעדר:",
+                "<b>עגלה ערופה אינה כן.</b> כאשם תלוי, שאם עד שלא נערפה נמצא ההורג, תצא ותרעה בעדר. ורמב״ם פירש, שור הנסקל אינו כן כאשם ודאי, דאשם ודאי משנשחט הרי זה יקבר, ושור הנסקל כשנודע לאחר שנסקל מותר בהנאה. ועגלה ערופה אינה כן כשור הנסקל, דשור הנסקל אם נודע משנסקל מותר בהנאה, ועגלה ערופה אם נודע ההורג משנערפה העגלה תקבר במקומה:",
+                "<b>כיפרה ספיקה.</b> בשעת עריפה. שהרי עדיין ספק היה והלכה לה. הלכך אסורה בהנאה, ותקבר כדין כל העגלות הערופות:"
+            ],
+            [
+                "<b>מתנדב אדם אשם תלוי.</b> דכל עצמו של אשם תלוי נדבה הוא. דאי סלקא דעתך חובה הוא, כי מתידע ליה שחטא אמאי מייתי חטאת, אלא שמע מינה נדבה הוא:",
+                "<b>חוץ מאחר יוה״כ.</b> דשאר ימות השנה הוא דאיכא למיחש בספק שום חטא שמא עשה או לאו, אבל השתא ליכא למיחש, דהא כיפר יוה״כ:",
+                "<b>וחכמים אומרים אין מביאין אשם תלוי.</b> דהיינו טעמא דמייתי אשם תלוי מקמי דמתידע ליה, להגן עליו מן היסורים עד שיוודע לו, שהתורה חסה על גופו של ישראל, ואין אשם תלוי בא בנדבה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>חייבין להביא לאחר יוה״כ.</b> דאמר קרא (ויקרא ט״ז:ל׳) מכל חטאתיכם לפני ה׳ תטהרו, חטא שאין מכיר בו אלא המקום דהיינו שלא נודע לו שחטא, יוה״כ מכפר. אבל חטא דאיכא דידע ביה חוץ מן המקום, אין יוה״כ מכפר:"
+            ],
+            [
+                "<b>חטאת העוף ספק.</b> כגון שילדה ואין יודעים אם מין חיוב אם מין פטור:",
+                "<b>מפני שמכשירתה לאכול בזבחים.</b> דמחוסרת כפרה היא מספק, ואינה יכולה לאכול בקדשים עד שתביא כפרתה:",
+                "<b>משנמלקה נודע לה.</b> שלא ילדה:",
+                "<b>הרי זו תקבר.</b> בדין הוא דמותרת בהנאה, דחולין גמורים היא, דמשום שנשחטה בעזרה ליכא למיסר, דלא אסרה תורה אלא שחיטה, אבל מליקה לא. אבל רבנן גזרו דאסורה בהנאה שמא יאמרו נהנין מחטאת העוף ספק. וחטאת העוף הבאה על הספק אינה נאכלת, דשמא חולין היא ונבילה היא, דמליקה נבילה בחולין. ואסורה נמי בהנאה, דשמא קודש היא וקודש שאינו נאכל אסור בהנאה:"
+            ],
+            [
+                "<b>המפריש שתי סלעים.</b> שכך הוא דין אשם, דכתיב באשם מעילות (שם ה׳) בערכך כסף שקלים בשקל הקודש לאשם, ותרגום שקלים סלעים. ואשם גזילות ואשם תלוי למדים מאשם מעילות בגזירה שוה, נאמר כאן בערכך, ונאמר להלן בערכך. ואשם שפחה חרופה נמי, הואיל והוא איל, הוי אף הוא בכסף סלעים כשלשה אשמות הללו שהן איל. אבל אשם מצורע ואשם נזיר דבתרווייהו כתיב כבש לאשם, אינן באים בכסף שקלים:",
+                "<b>אם היה אחד מהם יפה שתי סלעים.</b> אע״פ שבשעת הפרשה לא היה יפה אלא סלע, אם בשעת כפרה יפה שתים, כשר, דבמה שהוא שוה בשעת כפרה אזלינן, הלכך אותו שהוא יפה עכשיו בשעת כפרה שתי סלעים יקרב לאשמו, ואע״פ שלא קנהו מתחילה אלא בסלע, והשני ירעה, לפי שנקח במעות אשם ולשם אשם, ויפלו דמיו לנדבה, דהכי קיימא לן מותר אשם לנדבה:",
+                "<b>לקח בהם שני אלים לחולין.</b> לאכילה, מעל במעות ויצאו לחולין:",
+                "<b>יפה עשרה זוזים.</b> כדי שתי סלעים שמעל בהן וחומשן, שהסלע ארבעה זוזים:",
+                "<b>היפה שתי סלעים יקרב לאשמו.</b> לשם אותו אשם שהפריש עליו המעות:",
+                "<b>והשני למעילתו.</b> מפרש בגמרא, לא שיקריב אותה לאשם, אלא שיתננו לגזבר בשביל שתי סלעים שהוציא לחולין, שנתחייב בהן ובחומשן, שהם בין הקרן והחומש עשרה זוזים. ויביא אשם בשתי סלעים מביתו לקרבן מעילה:",
+                "<b>אחד לאשם ואחד לחולין.</b> לקח בשתי סלעים שהפריש שהיו קודש, שני אילים אחד לאשם ואחד לאכילת חולין, ומעל בסלע:",
+                "<b>אם היה של אשם יפה שתי סלעים יקרב לאשמו.</b> הראשון, שהרי לשמו נלקח ממעות שנפרשו לו:",
+                "<b>והשני.</b> שהוא חולין, יקרב למעילתו לאשם מעילות על שהוציא סלע אחד של קודש לחולין. וכגון דאיהו נמי יפה שתי סלעים, דאין אשם מעילות פחות משתי סלעים כסף:",
+                "<b>ויביא עמה סלע וחומשה.</b> קרן שמעל בו וחומשה, שהרי סלע הקודש הוציא לחולין:"
+            ],
+            [
+                "<b>לא יביאנה בנו אחריו.</b> אם שגג הבן בשגגת חטאת, לא יביא חטאת שהפריש אביו כדי שיכופר בה על שגגתו:"
+            ],
+            [
+                "<b>מביאים מהקדש כשבה שעירה.</b> אם הפריש מעות ליקח כשבה לחטאתו, יכול ליקח בהן שעירה אם ירצה:",
+                "<b>הפריש לכשבה או לשעירה.</b> הפריש מעות לקנות בהן כשבה או שעירה:",
+                "<b>העני, יביא</b> בהן <b>עוף</b>, והשאר חולין דכתיב בקרבן עולה ויורד גבי כשבה ושעירה, מחטאתו אשר חטא, דמשמע ממקצת הדבר שהפריש לחטאתו, שאם העני יביא עוף ממקצת דמים הללו. וגבי עוף נמי כתיב מחטאתו, דמשמע דאם העני יותר מביא ממקצת דמי העוף עשירית האיפה, וגבי עשירית האיפה כתיב על חטאתו, דמשמע אם העשיר יוסיף על הדמים הללו ויביא עוף, או אם העשיר יותר יביא כשבה או שעירה:",
+                "<b>ונסתאבה.</b> הוממה:",
+                "<b>אם רצה יביא בדמיהן עוף.</b> כגון אם העני:",
+                "<b>שאין לעוף פדיון.</b> דבפסולי המוקדשים כתיב (ויקרא כ״ז:י״א) והעמיד את הבהמה לפני הכהן, והיה אפשר שיאמר והעמיד אותה, מה תלמוד לומר הבהמה, לומר לך בהמה נפדית ואין עופות ולא עצים ולא לבונה ולא כלי שרת נפדים:  "
+            ],
+            [
+                "<b>כבשים קודמים לעזים.</b> בכל דוכתא הקדים הכתוב כבשים לעזים, דכתיב (שמות י״ב:ה׳) מן הכבשים ומן העזים תקחו, וכן (במדבר ט״ו:י״א) או לשה בכבשים או בעזים. יכול, האומר הרי עלי עולה ויש לו כבש ועז יביא כבש דוקא.",
+                "<b>תלמוד לומר ואם כבש יביא קרבנו.</b> ולעיל מיניה כתיב והביא את קרבנו שעירת עזים, כאן הקדים עז לכבש, ללמד ששניהם שקולים ואי זה מהן שירצה יביא:",
+                "<b>תורים קודמין לבני יונה.</b> דברוב מקומות כתיב ברישא תורים והדר בני יונה:",
+                "<b>אם זכה הבן לפני הרב.</b> שרוב חכמתו למד ממנו:",
+                "<b>קודם את האב.</b> בכל מקום, כגון להשיב אבידה ולפדות מבית השבי ולהחיות ולפרוק עמו. ואם אביו תלמיד חכם אע״פ שאינו שקול כנגד רבו, אביו קודם לרבו, ואפילו רבו מובהק:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..4bdcf7a0e960f220c0bd72f990b98255923ce180
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Keritot/Hebrew/merged.json	
@@ -0,0 +1,375 @@
+{
+    "title": "Bartenura on Mishnah Keritot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Keritot",
+    "text": [
+        [
+            [
+                "<b>שלשים ושש כריתות.</b> לעובר במזיד בלא התראה:",
+                "<b>הבא על אשה ובתה.</b> ובת בתה ובת בנה בכלל. וכן בתו ובת בתו ובת בנו, חמותו ואם חמותו ואם חמיו, כולם בכלל זה:",
+                "<b>המגדף.</b> מברך את השם:",
+                "<b>והעובד עבודה זרה.</b> כדרך עבודתה. או המזבח והמקטר והמנסך והמשתחוה אפילו שאין דרך עבודתה בכך:",
+                "<b>בעל אוב.</b> וידעוני בכלל. ששניהם בלאו אחד נאמרו, ותנא נקט אוב שהוא ראשון במקרא:",
+                "<b>והמחלל את השבת.</b> באחת מאבות מלאכות ארבעים חסר אחת ותולדותיהן:",
+                "<b>נותר.</b> קדשים לאחר שעבר זמנן:",
+                "<b>פגול.</b> קדשים שחשב לאכלן חוץ לזמנן או חוץ למקומן:",
+                "<b>השוחט.</b> קדשים בחוץ חייב, אע״פ שלא העלן. דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו דם יחשב לאיש ההוא דם שפך ונכרת:",
+                "<b>ומעלה.</b> נמי בכרת, דכתיב (שם) אשר יעלה עולה או זבח ואל פתח אוהל מועד לא יביאנו. ואם שחט והעלה בשוגג, חייב שתי חטאות:",
+                "<b>והמפטם את שמן המשחה.</b> במשקל סממנים ובמדת השמן כמו שעשאו משה במדבר. והוא שיעשנו לסוך בו, אבל המפטמו להתלמד או למסרו לצבור אינו חייב:",
+                "<b>והמפטם את הקטורת.</b> אחד עשר סממני הקטורת אם לקח מכל אחד מהם כפי משקלו הקצוב בדברי חכמים ועירבם כדרך שהיו מערבים הקטורת שמקטירים בבית המקדש, חייב כרת. והוא שיעשנו להריח בה, אבל עשאה להתלמד או למסרה לצבור, פטור:",
+                "<b>והסך בשמן המשחה שעשה משה, שלא לצורך כהונה ומלכות, חייב.</b> שלא היו נותנים מאותו שמן אלא על ראש הכן גדול, ואפילו היה בן כהן גדול מושחים אותו באותו שמן שעשה משה במדבר. וממנו מושחים מלכי בית דוד. ואין מושחין מלך בן מלך אם לא היה שם מחלוקת, כמו שמשחי שלמה מפני מחלוקתו של אדוניהו, ויואש מפני מחלוקתו של עתליהו, ויהואחז מפני יהויקים אחיו שהיה גדול ממנו. ומשיחת הכהנים היא שיוצקים מן השמן על ראשו ומושחין בין גבות עיניו כמין כ״י יונית. ומשיחת המלכים כמין נזר:",
+                "<b>הפסח והמילה במצות עשה.</b> ויש בהן כרת, ואין קרבן על שגגתן. אבל כולהו הנך לא תעשה נינהו, וחייבים על שגגתן קרבן, דאין קרבן אלא על לאו. דגבי קרבן כתיב (ויקרא ד׳:י״ג) ועשה אחת מכל מצות ה׳ אשר לא תיעשינה:  "
+            ],
+            [
+                "<b>ועל שגגתן חטאת.</b> שגגה שחייבים עליה חטאת היא, כגון הבא על אחת מן העריות כסבור שהיא אשתו, והעובד עבודה זרה שמשתחוה לה כסבור זיבוח וקיטור וניסוך אסרה תורה ולא השתחויה, והמחלל את השבת כסבור חול הוא, וכן כל כיוצא בזה שיודע בעיקר האיסור אלא שנעלם ממנו זה המעשה שעושה. אבל האומר מותר לגמרי, דעוקר כל הגוף, כגון האומר אין שבת בתורה, אין עבודה זרה בתורה, לא שוגג הוא זה אלא אנוס גמור הוא ופטור:",
+                "<b>לא הודע.</b> כגון שני זיתים אחד של חלב ואחד של שומן, אכל אחד מהם ואינו יודע איזה מהן אכל. אשתו ואחותו עמו במטה, בא על אחת מהן ואינו יודע על איזו מהן בא:",
+                "<b>אשם תלוי.</b> לפי שבא על הספק קרוי אשם תלוי, שתולה ומגין עליו מן היסורים, ואינו מכפר, שאם נודע אליו אח״כ בבירור שחטא, מביא חטאת קבועה:",
+                "<b>המטמא מקדש וקדשיו.</b> שנכנס למקדש כשהוא טמא, או אכל קדשים בטומאה:",
+                "<b>מפני שהוא בעולה ויורד.</b> ואין אשם תלוי בא אלא על דבר שזדונו כרת ושגגתו חטאת קבועה, והאי הואיל ושגגתו בעולה ויורד, אין בלא הודע שלו אשם תלוי:",
+                "<b>אף המגדף.</b> אין מביאין על שגגתו חטאת, ועל לא הודע שלו נמי אין חייבים אשם תלוי. דרחמנא אמר גבי חטאת, לעושה בשגגה, פרט למגדף שאין בו מעשה. והלכה כחכמים:"
+            ],
+            [
+                "<b>כמין בהמה חיה ועוף.</b> הואיל ונאמרה בהן יצירה כאדם. ואין הלכה כר׳ מאיר:",
+                "<b>סנדל.</b> ולד הוא, אלא שנפחתה צורתו. ולשון סנדל, שנאוי ודל. כך מצאתי. ורבותי פירשו שהיא חתיכת בשר עשויה כצורות סנדל ורגילה לבוא עם ולד:",
+                "<b>שליא.</b> שאין שליא בלא ולד:",
+                "<b>שפיר מרוקם.</b> עור שהולד מרוקם בו שיש בתוכו צורת אברים קטנים. ולפי שעשוי כשפופרת של ביצה קרוי שפיר:",
+                "<b>וכן שפחה שהפילה.</b> דסלקא דעתך אמינא כי קאמרינן כל מצות שהאשה חייבת בה עבד חייב בה, הני מילי מצוות השוות באיש ובאשה, אבל יולדת דבנשים איתא ובאנשים ליתא אימר לא תחייב שפחה, להכי תני וכן שפחה שהפילה:"
+            ],
+            [
+                "<b>ואין ידוע מה הפילה.</b> אם צורת אדם וחייבת, אם דגים וחגבים ופטורה. מביאה קרבן שתי תורים אחד לעולה ואחד לחטאת. על של עולה מתנה ואומרת, אם מין חובה ילדתי, תהא לחובתי, ואם לאו, תהא עולת נדבה. אבל חטאת, לא מציא לאתנויי, דאין חטאת נדבה, ומייתא בספק. ואינו נאכל, דשמא לאו בת קרבן היא, ומליקתה כנבילה בעלמא. ומשום חולין בעזרה, לא אכפת לן, דכיון דאין למזבח אלא דמה לא חשיב אכילה:",
+                "<b>וכן שתי נשים שהפילו.</b> במחבוא:",
+                "<b>אחת מין פטור.</b> כמין דגים וחגבים:",
+                "<b>ואחת מין חובה.</b> סנדל או שליא. ואין ידוע איזו הפילה מין חובה. מביאים כל אחת שתי תורים ואינו נאכל:",
+                "<b>אימתי.</b> אינו נאכל:",
+                "<b>בזמן שהלכו.</b> שהביאו קניהן לכהן והלכו לדרכן ואין יכולים להתנות. אבל אם שתיהן עומדות כאחת, מביאות חטאת אחת ומתנות ביניהן, אם אני החייבת, הרי הוא שלי [וחלקך מחול לי]. ואם את החייבת, הרי הוא שלך [וחלקי מחול לך], ואותו חטאת קרב ונאכל. דדוקא חטאת שבא על חטא אין תנאי מועיל בו, דכתיב (ויקרא ד׳:כ״ג) או הודע אליו חטאתו, אבל הכא דכי קא מייתין נשים קרבן לאשתרויי באכילת קדשים הוא, מייתין ומתניין. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>גנינים.</b> גוונים. ואני שמעתי כמין תולעים:",
+                "<b>המפלת יום ארבעים.</b> דעד שיעברו ארבעים יום להריונה הוי מיא בעלמא:",
+                "<b>ר׳ שמעון מחייב ביוצא דופן.</b> דכתיב (שם י״ב) ואם נקבה תלד, והוה ליה למכתב ואם נקבה היא, אלא ריבה לה לידה אחרת, ומאי היא, יוצא דופן. ותנא קמא סבר, אמר קרא (שם) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:"
+            ],
+            [
+                "<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:",
+                "<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה. אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצתה שעה ראויה לקרבן, דלילה מחוסר זמן קרבן היא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כתוך מלאת דמי:",
+                "<b>מאי שנא אור לשמונים ואחד מיום שמונים ואחד.</b> דודאי חייבת קרבן על הנפל שהפילה לדברי הכל הואיל ואחר מלאת הפילה:",
+                "<b>אם שוה לו לטומאה.</b> שהרי אתם מודים שבשקיעת החמה של יום שמונים כלו ימי טוהר שלה ואם ראתה בליל שמונים ואחד טמאה:",
+                "<b>הדמים אינם מוכיחים.</b> והדם שאתם אומרים אם שוה לו לטומאה, אינו ראיה, שהרי המפלת תוך מלאת דמה טמא מפני הלידה, ואינה חייבת קרבן שני לפי שכל שבא בתוך מלאת נחשב כאילו בא עם הולד הראשון ובהא מודו בית הלל:"
+            ],
+            [
+                "<b>חמשה ספיקי זיבות.</b> ספק זיבה הוי כגון טועה שראתה שלשה ימים ואינה יודעת אם בימי נדתה אם בימי זיבתה, מביאה קרבן ואינו נאכל. וספק לידה הוי כגון הפילה ואינה יודעת מה הפילה. ואם יש עליה חמשה ספיקות של זיבה או חמשה ספיקות של לידה:",
+                "<b>מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:",
+                "<b>ואוכלת בזבחים.</b> שהרי הקרבן הזה לטהרה בא, הרי הוא כטבילה, שאם נטמאת האשה כמה טומאות טבילה אחת עולה לכולם, אף קרבן זה כן:",
+                "<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן, שאף האחת בקושי התירו להקריב ספק מליקת חולין למזבח, אלא שאם לא כן אין לה תקנה ליטהר בקדשים:",
+                "<b>חמש לידות ודאות, או חמש זיבות ודאות, מביאה קרבן אחד ואוכלת בזבחים.</b> כדפרישנא:",
+                "<b>והשאר עליה חובה.</b> דתניא, יכול תביא על הלידה שלפני מלאת ועל הלידה שלאחר מלאת קרבן אחד לשניהם, תלמוד לומר (ויקרא י״ב:ז׳) זאת תורת היולדת:",
+                "<b>קינין.</b> שתי קינין. דהיינו ארבע תורין:",
+                "<b>בדיני זהב.</b> בשני [דינרי] זהובים, דינר זהב לכל קן:",
+                "<b>המעון הזה.</b> שבועה היא:",
+                "<b>נכנס לבית דין ולימד כו׳</b> אע״פ שהיקל בשל תורה. ולימד דבר שאינו כהלכה, משום עת לעשות לה׳ עשה כן. שאלמלא כן לא ימצאו, וימנעו העניות מלהביא אפילו אחד ויאכלו קדשים בטומאת הגוף:",
+                "<b>ברבעתים.</b> שני קינין בשני רבעי דינר כסף. ודינר זהב הוא עשרים וחמש דינרי כסף:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה מחוסרי כפרה.</b> שמביאין כפרה ולא על חטא אלא לאכול בקדשים:",
+                "<b>והמצורע.</b> והא דלא חשיב נמי והמצורעת כי היכי דחשיב זב וזבה, לפי שזב וזבה עיקר טומאתן חלוקה, שזב מטמא בראיות ואפילו ראה שלש ראיות ביום אחד, טמא ומביא קרבן, וזבה אינה מביאה קרבן עד שתראה בשלשה ימים זה אחר זה, הלכך חשבינהו לתרתי, אבל מצורע ומצורעת אין עיקר טומאתן חלוקה, דשניהם שיעור טומאתן בכגריס:",
+                "<b>גר מחוסר כפרה.</b> ותנא קמא סבר, גר כיון שמל וטבל מותר לאכול בקדשים, ואין קרבן מעכבו אלא מלבוא בקהל, הלכך לא חשיב ליה בכלל מחוסרי כפרה:",
+                "<b>עד שיזרק עליו הדם.</b> אם הביא קרבן בהמה. ואם עולת העוף הביא, עד שיתמצה דמו על קיר המזבח:",
+                "<b>ונזיר ליינו ולתגלחתו.</b> קרבן נזיר מתיר לו לשתות יין ולתגלחת ולהטמא למתים, שאע״פ ששלמו ימי נזרו אינו מותר ביין ובתגלחת ולהטמא למתים עד שיביא קרבן. ות״ק לא חשיב נזיר, דלא תני אלא הנך דלאשתרויי בקדשים, ונזיר דמייתי קרבן, לאשתרויי ביין דחולין הוא:"
+            ],
+            [
+                "<b>הבא על שפחה חרופה.</b> דאמר קרא (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם [לפני ה׳] על חטאתו, והדר כתיב (שם) ונסלח לו מחטאתו אשר חטא, לרבות מזיד כשוגג:",
+                "<b>ונזיר שנטמא.</b> דכתיב (במדבר ו׳:ט׳) וכי ימות מת עליו בפתע פתאום, פתע, זה שוגג וכן הוא אומר (שם ל״״ה) ואם בפתע בלא איבה. פתאום, זה מזיד, וכן הוא אומר (משלי כ״ז:י״ב) פתאים עברו ונענשו, והיינו מזיד, דאין עונש אלא על המזיד:",
+                "<b>ועל שבועת העדות.</b> קרבן עולה ויורד האמור בשבועת העדות, חייב הכתוב על מזיד כשוגג, דבכולן נאמר ונעלם וכאן לא נאמר ונעלם:",
+                "<b>ועל שבועת הפקדון.</b> אשם האמור בשבועת הפקדון חייב בו מזיד כשוגג, דיליף תחטא תחטא לגזירה שוה משבועת העדות:"
+            ],
+            [
+                "<b>הבא על שפחה חרופה ביאות הרבה.</b> דכתיב (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם וגו׳ על חטאתו אשר חטא, והוה מצי למכתב על חטאתו ולשתוק, מאי אשר חטא, לרבות חטאים הרבה. והני מילי כשבא ביאות הרבה על שפחה אחת, אבל בא על שפחות הרבה ואפילו בהעלם אחד, חייב על כל שפחה ושפחה, דכתיב והיא שפחה, לחייב על כל שפחה ושפחה:",
+                "<b>ונזיר שנטמא טומאות הרבה.</b> כשנטמא בתוך שבעת ימי טומאתו לא צריכא למימר דאינו מביא אלא קרבן אחד, דטומאה אריכתא היא, כי צריכא לנטמא ביום השביעי שהוא יום תגלחתו. וסבר האי תנא דקרא דכתיב (במדבר ו׳:י״א) וקדש את ראשו ביום ההוא, ביום שביעי שהוא יום תגלחתו קאמר, שנזירות טהרה חלה עליו באותו יום, והשתא סלקא דעתך אמינא כי נטמא תרי זימני בשביעי הוו להו טומאות הרבה, דהא התחילה נזירות דטהרה, וליחייב שתי קרבנות, קמשמע לן דלענין קרבן לא מיחייב אלא חד, דלא אתא זה לשעה הראויה לקרבן, דאע״ג דנזירות טהרה אתחלה לה מיום השביעי, שעה הראויה לקרבן אינה אלא מיום השמיני:",
+                "<b>המקנא לאשתו ע״י אנשים הרבה.</b> דכתיב (שם ה׳) זאת תורת הקנאות תורה אחת לקנאות הרבה:",
+                "<b>ומצורע שנתנגע נגעים הרבה.</b> כגון שנתנגע ונתרפא נתנגע ונתרפא פעמים הרבה, אינו מביא אלא קרבן אחד על כולם, דכתיב (ויקרא י,, ד) זאת תהיה תורת המצורע, תורה אחת למצורע פעמים הרבה:",
+                "<b>הביא צפורים ונתנגע.</b> בגמרא מפרש דהכי קתני, לא עלו צפורים להקבע בעניות ובעשירות. שאם היה עני בשעת [הבאת] צפורים והעשיר קודם שיביא חטאתו, צריך להביא קרבן עשיר. ואם היה עשיר והעני מביא קרבן דלות עד שיביא חטאתו. דבתר חטאת אזלינן בין בעניות בין בעשירות, דכתיב (שם) אשר לא תשיג ידו בטהרתו, כשלא תשיג ידו בשעת טהרתו יביא בדלות ואע״פ שהעשיר אחר כן, והאי טהרתו היינו חטאת שהוא כפרתו:",
+                "<b>עד שיביא אשמו.</b> דבטהרתו, אשמו משמע, שנותן מדמו על בהונותיו ומכשירו לאכול בקדשים. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האשה שילדה ולדות הרבה.</b> וקאזיל ומפרש כיצד, כגון הפילה בתוך שמונים של נקבה, שטבלה לאחר שבועיים דטומאה ושמשה ונתעברה, והפילה נקבה לאחר ארבעים של יצירה, דהיינו חמשים וארבע ללידה הראשונה, וחזרה והפילה לסוף חמשים וארבע של זו. ולהכי נקט נקבה, דבזכרים ליכא למימר הכי, דאי הפילה בתוך ארבעים דזכר, האי שני מיא בעלמא הוא, דאין הולד נוצר עד ארבעים יום:",
+                "<b>והמפלת תאומים.</b> אפילו זכרים. כגון נתעברה שלשה, והפילה אחד לאחר ארבעים, והשני נשתהה ויצא תוך ימי טוהר הראשון, ושלישי בתוך ימי טוהר דשני. כל אלו אין מביאות אלא קרבן אחד, דכתיב (ויקרא י״ב:ז׳) זאת תורת היולדת, מלמד שמביאה קרבן אחד על ולדות הרבה. יכול על הלידה שלפני מלאת ושל אחר מלאת נמי אינה מביאה אלא קרבן אחד, תלמוד לומר זאת:",
+                "<b>רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני.</b> ר׳ יהודה פליג בין אולדות בין אתאומים, ואומר מביאה על הולד הראשון, ולא על השני שנולד בתוך מלאת של ראשון. ומביאה על השלישי, משום דהוא לא נולד תוך מלאת, דלא חשבינן מלאת לשני, דכמאן דליתיה דמי הואיל ונולד תוך מלאת של ראשון, ושלישי הוי תחילת לידה. ואינה מביאה על הרביעי, הואיל ונולד תוך מלאת דשלישי, אבל שלישי לא נולד תוך מלאת דראשון דהא עברו ימי טומאתו דראשון. וגבי תאומים נמי פליג ר׳ יהודה. ואע״ג דעיבורן כאחת, לא אמרינן חדא לידה אריכתא היא ואית ליה מלאת נמי לשני, ושלישי לאו בר קרבן הוא, אלא אם נולד שלישי לאחר מלאת דראשון סבר רבי יהודה דמביאה קרבן על השלישי, ועל מלאת דשני לא אכפת לן דכמאן דליתיה דמי. וכי קאמר ר׳ יהודה ולד שני כמאן דליתיה דמי, לענין קרבן הואיל ובתוך זמנו של קרבן ראשון נולד, אבל לענין טומאה מודה דימי טומאה אית לה [וכל זמן שהיא מפלת זכר יושבת עליו שבעת ימי טומאה ושלשים ושלש דדם טוהר], וכל זמן שהיא מפלת נקבה יושבת עליה שבועים דטומאה וששים ושש דדם טוהר. ואין הלכה כרבי יהודה:",
+                "<b>עולה ויורד.</b> עולה לעשיר, ויורד לעני. שאם הוא עשיר מביא כשבה או שעירה, ואם עני תורים ובני יונה, ובדלי דלות עשירית האיפה סולת:",
+                "<b>שמיעת הקול.</b> ושמעה קול אלה, וטומאת מקדש וקדשיו בשוגג, ושבועת ביטוי, שלשתן כתובים בהדיא בפרשת ויקרא שמביאין בדלות ובדלי דלות:",
+                "<b>והיולדת.</b> בעשירות, כבש לעולה ובן יונה או תור לחטאת. בדלות, שתי תורים דהיינו פרידה דעוף תחת כבש. ודלי דלות לא נאמר ביולדת. וכן מצורע, בעשירות שני כבשים, בדלות שתי תורים תחת שני כבשים, ודלי דלות אין בו:",
+                "<b>שוין במכות ובקרבן.</b> אם מזידין שניהם לוקין, כדקיימא לן איש או אשה כי יעשו מכל חטאת האדם (במדבר ח׳), השוה הכתוב אשה לאיש לכל עונשין שבתורה. ואם שוגגין שניהם מביאים קרבן, דבתרווייהו כתיב כרת במזיד, דכתיב (ויקרא י״ח) ונכרתו הנפשות העושות, וכל שזדונו כרת שגגתו חטאת:",
+                "<b>ובשפחה לא השוה.</b> שהאשה לוקה כדכתיב (שם י״ט) בקורת תהיה, היא במלקות והוא בקרבן איל אשם. ולשון בקורת, בקריאה, לפי שקורין על הלוקה אם לא תשמור לעשות והפלה ה׳ וגו׳. אי נמי, בקורת לשון בקור, שבית דין מבקרים ואומדים את הלוקה כמה מכות יכול לקבל:",
+                "<b>עשה בהן המערה.</b> המכניס עטרה בלבד:",
+                "<b>כגומר ביאתו.</b> וחייב על שלא כדרכה כמו כדרכה, דמשכבי אשה כתיב. ובשפחה אינו חייב אלא על גמר ביאה כדרכה, דשכבת זרע כתיב בה, שראויה להזריע:",
+                "<b>וכל העריות חייב על כל ביאה וביאה.</b> ובשפחה אמרן לעיל בפירקין [דף ט׳] שמביא קרבן אחד על ביאות הרבה:",
+                "<b>שעשה בה את המזיד כשוגג.</b> אם שניהן מזידין או הוא שוגג והיא מזידה, היא במלקות והוא בקרבן. אבל אם היא שוגגת, בין שהוא שוגג בין שהוא מזיד, שניהן פטורים, דכתיב בקורת תהיה, והדר והביא את אשמו. בזמן שהאשה לוקה איש מביא קרבן, אין האשה לוקה, אין האיש מביא קרבן:  "
+            ],
+            [
+                "<b>חציה שפחה וחציה בת חורין.</b> המאורסת לעבד עברי, שהוא מותר בשפחה ומותר בבת חורין. אבל לא לעבד כנעני, שהרי הוא אסור בה מפני צד חירות שבה. ואילו לא היתה חציה שפחה היו הקידושין תופסין בה, ושניהן נהרגין, אבל עכשיו קידושין תופסין בה קצת מפני צד חירות שבה, ואין תופסין בה לגמרי מפני צד עבדות שבה, והיינו דכתיב (ויקרא י״ט:כ׳) לא יומתו כי לא חופשה, הא חופשה חייבים:",
+                "<b>והפדה לא נפדתה.</b> משמע פדויה קצת ואינה פדויה לגמרי:",
+                "<b>זו היא שפחה ודאית.</b> כלומר שפחה גמורה. והאי דכתיב והפדה לא נפדתה, דברה תורה כלשון בני אדם:",
+                "<b>כל העריות מפורשות.</b> שהן בנות חורין ושיור אין לנו, וזו ודאי משונה היא חציה שפחה וחציה בת חורין. ור׳ אלעזר בן עזריה היינו ר׳ עקיבא, אלא דאמר ליה לרבי ישמעאל אנא בעלמא כוותך סבירא לי דדברה תורה כלשון בני אדם, מיהו הכא שאני, מדכתיב כי לא חופשה, והפדה לא נפדתה למה לי. שמע מינה לחציה שפחה וחציה בת חורין. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>כל העריות.</b> אם האחד גדול, האיש או האשה, והאחר קטן, הקטן פטור וגדול חייב. ובשפחה אינו כן, דאם האחד קטן, גדול נמי פטור, דהא אתקוש להדדי, בקורת תהיה והביא את אשמו, בזמן שהיא לוקה הוא מביא קרבן, אין האשה לוקה אין האיש מביא קרבן:",
+                "<b>אחד ער ואחד ישן ישן פטור.</b> וער חייב. ובשפחה חרופה ער נמי פטור, דהא איתקוש להדדי כדאמרן:",
+                "<b>שוגג בחטאת ומזיד בהכרת.</b> ושפחה חרופה, אם הוא מזיד והיא שוגגת, שניהן פטורין, דהואיל ואין האשה לוקה אין האיש מביא אשם. ואם הוא שוגג והיא מזידה, היא לוקה והוא באשם:"
+            ]
+        ],
+        [
+            [
+                "<b>אמרו לו.</b> אפילו אחד אומר לו אכלת חלב והוא שותק ואינו מכחישו:",
+                "<b>מביא חטאת.</b> על פיו:",
+                "<b>שנים אומרים לו אכלת חלב.</b> ואפילו מאה. והוא מכחישם ואומר ברי לי שלא אכלתי, אינו מביא קרבן על פיהם, דכתיב (ויקרא ד׳:כ״ג,) או הודע אליו חטאתו, ולא שיודיעוהו אחרים:",
+                "<b>רבי מאיר מחייב.</b> ואין הלכה כר׳ מאיר:",
+                "<b>אם הביאוהו שנים כו׳</b> כגון אם העידו עליו שהרג את הנפש:",
+                "<b>אם ירצה לומר מזיד הייתי.</b> אם היה רוצה לפטור עצמו בשקר היה יכול לומר מזיד הייתי, ומזיד פטור מקרבן:"
+            ],
+            [
+                "<b>חלב וחלב.</b> שני זיתי חלב:",
+                "<b>בהעלם אחד.</b> אבל בשני העלמות חייב על כל אחד ואחד, דקיימא לן העלמות מחלקין:",
+                "<b>ממין אחד חייב.</b> הא קמשמע לן דאע״ג דאין השני חצאי זיתים מתמחוי אחד דהיינו מתבשיל אחד, אלא הם מתבשילין חלוקין, אפ״ה מצטרף לפי שאין תמחוין מחלקין:  "
+            ],
+            [
+                "<b>כמה ישהה האוכלן.</b> לשני חצאי זיתים דאמרינן מצטרפין:",
+                "<b>כאילו אוכלן קליות.</b> רואין אותן כאילו נתפרדו לפירורין [דקין] כקליות ואוכלן אחת אחת בסמוך זו אחר זו, ובההיא משערינן אם אכל חצי זית והפסיק ולאחר שעה אכל חצי זית אחר, אם שהה מתחילה ועד סוף כדי אכילת קליות בסמוך זו לזו, מצטרפין. אבל אם לא הפסיק מאכילה אלא ששהה בלעיסתן ובליעתן אפילו כל היום כולו, מצטרפין לדברי ר׳ מאיר:",
+                "<b>וחכמים אומרים עד שישהה מתחילה ועד סוף כדי אכילת פרס.</b> כלומר אפילו לא הפסיק בין אכילת חצי זית לאכילת חצי האחר, אלא ששהה בלעיסת שני חצאי זיתים כדי אכילת פרס מתחילת האכילה עד סוף בליעתן, מצטרפין. ביותר מכדי אכילת פרס, אין מצטרפין. והלכה כחכמים:",
+                "<b>פרס.</b> לשון פרוסה. והוא חצי ככר של עירוב, משלש ככרות לקב, שכל ככר שמונה ביצים, נמצא חצי ככר ארבע ביצים. כך פירשו רבותי. ורמב״ם אומר שהוא שלש ביצים:",
+                "<b>אכל אוכלים טמאים.</b> האוכל אוכלים טמאים כחצי פרס שהוא שני ביצים לפירוש רבותי, ולדברי רמב״ם ביצה ומחצה, נפסלה גווייתו מלאכול בתרומה. וכן השותה משקין טמאים כרביעית, נפסלה גווייתו מלאכול בתרומה עד שיטבול. והשותה רביעית יין ונכנס למקדש, חייב כרת. והשתא קאמר, שאם שהה באכילת חצי פרס של אוכלים טמאים, או בשתיית רביעית של משקין טמאין, כדי אכילת פרס, מצטרפין לכשיעור ונפסלה גווייתו מלאכול בתרומה. ואם שהה יותר משיעור זה, אין מצטרפין. והוא הדין לשיעור רביעית יין של כניסת מקדש, שאם שהה בשתייתו כדי אכילת פרס או פחות, חייב. יותר על כן, פטור:",
+                "<b>אם הפסיק בה.</b> שלא שתה כל הרביעית בבת אחת ונכנס למקדש, פטור, דכתיב (ויקרא י׳:ט׳) יין ושכר אל תשת, יין דרך שכרותו. ואם אינו שותהו בבת אחת, אין זה דרך שכרותו. וכן אם נתן בו מים. והלכה כר׳ אליעזר. והני מילי בשותה רביעית ממש, אבל שתה יותר מרביעית, מודה רבי אליעזר דחייב אפילו לא שתה כולו בבת אחת:  "
+            ],
+            [
+                "<b>ארבע חטאות.</b> חד משום חלב, וחד משום אוכל קודש בטומאה, וחד משום נותר, וחד משום יום הכפורים. והא דקיימא לן בכל התורה כולה דאין איסור חל על איסור, הני מילי באיסור גרידא, כגון האוכל נבילת בהמה טמאה אינו חייב משום נבילה לפי שהוא איסור גרידא שאינו לא כולל ולא מוסיף. אבל הכא, אדם שהיה מתחילה טהור, היה אסור בחלב ומותר בשאר בשר של קדשים. נעשה טמא, מגו דנאסר בשאר חתיכות של בשר קדשים משום טומאה, אתסר נמי בחלב אע״פ שהיתה אסורה מתחילה, והיינו איסור כולל, שהאיסור האחרון כולל ואוסר דברים אחרים על האדם שהיו מותרים לו מתחילה. ומיהו לא אתוסף אסורא אחפצא, אלא אגברא אתוסף איסורא לגבי אחריני וגריר וכייל נמי להאי באסוריה. נעשה זה החלב נותר, היינו איסור מוסיף, דמעיקרא להדיוט אסור ולגבוה שרי, כיון שנעשה נותר נוסף איסור על החתיכה עצמה ליאסר אפילו לגבוה. ומתוך שחל עליה שם איסור נותר לאסרה לגבוה, חל עליה נמי שם נותר לגבי הדיוט להתחייב עליה משום נותר, אע״ג דבלאו הכי היתה אסורה להדיוט. חל עליה יום הכפורים, מגו דאתוסף איסורא לגבי גברא לאסרו בחולין שהיו מותרים לו קודם יום הכפורים, גורר וכולל נמי להאי חלב של מוקדשים בהדיה להתחייב עליו משום יום הכיפורים:",
+                "<b>ואשם אחד.</b> אשם מעילות על שנהנה מן הקדש בשוגג. ואף זה איסור מוסיף, דאתוסף איסורא על חפצא, דקודם דהקדישה היה חלב זה אסור באכילה ומותר בהנאה, אקדשה, נאסרה אפילו בהנאה, ומתוך שחל שם הקדש על החלב לאסרו בהנאה, חל עליו נמי להתחייב באכילתו משום נהנה מן ההקדש:",
+                "<b>אם היה בששבת והוציאו בפיו.</b> כשהיה אוכלו:",
+                "<b>חייב.</b> גם על ההוצאה. ובגמרא מפרש דהכי קאמר, אם היה יום הכפורים שחל להיות בשבת והוציאו, חייב שתים על ההוצאה, משום שבת ומשום יוה״כ, ששניהם באים כאחד, שבשעה שקדש היום לשבת קדש נמי ליוה״כ. וכשם שעירוב והוצאה לשבת כך עירוב והוצאה ליוה״כ. ואיסור חל על איסור באיסור בת אחת:",
+                "<b>אינו מן השם.</b> כלומר תנא לא קחשיב אלא חטאות הבאות מפני אכילה, והאי מפני הוצאה הוא:"
+            ],
+            [
+                "<b>בתו ואחותו.</b> כגון שבא על אמו והוליד ממנה בת והרי היא בתו ואחותו מאמו, ואשת אחיו שנישאת לו קודם לכן ומת, ולאחר מיתתו נשאה אחי אביו ובא זה אביה עליה בנדתה, והשתא איסור בתו ואחותו באין כאחת. ואע״פ שהיא ממזרת ואסורה לבוא בקהל, כשנישאת לאחי אביה קידושין תופסין בה, לפי שקידושין תופסין בחייבי לאוין. אי נמי, אם היו אחי אביה ממזרים מותרים לישא אותה לכתחילה, ונאסרה על אביה משום אשת אחיו לפי שהוא איסור מוסיף, שמתחילה היתה מותרת לאחי אביה כולן, וכשנישאת, לאחד מהן נאסרה על כל האחין, ומתוך שחל עליה שם אשת אח לגבי שאר האחים שהיתה מותרת להן, חל עליה נמי שם אשת אח לגבי אביה להתחייב עליה נמי משום אשת אחיו. מת אחיו ונישאת לאחי אבי אביה, מגו דאתוסף בה איסורא לגבי שאר אחי אביו, אתוסף בה איסורא נמי לגבי דידיה. הויה לה אשת איש, מגו דאתוסף איסורא לגבי עלמא, אתוסף איסורא לגבי דידיה. פירסה נדה, מגו דאתוסף איסורא, לגבי בעלה. אתוסף איסורא נמי לגבי דידיה:",
+                "<b>חייב עליה משום בת בתו וכלתו.</b> כגון שנשאה בנו:",
+                "<b>ואחות אשתו.</b> שהיה נשוי את בת חתנו שהיא אחות בת בתו מן האב:",
+                "<b>ואשת אחיו.</b> שמת בנו ונשאה אחיו של זה:",
+                "<b>ואשת אחי אביו.</b> שמת אחיו ונשאה אחי אביו:",
+                "<b>אם עבר הזקן אביו של זה, ונשאה, ואח״כ בא עליה זה, חייב אף על אשת האב.</b> ואע״ג דאשת אחיו היא, דהא מחייבינן ליה לבריה משום אשת אחי אביו, אלמא אסורה ליה לאביו משום אשת אח ואין (לה)[לו] אישות בה, הכא במאי עסקינן כגון שנפלה לפניו ליבום מאחיו, שמת בלא בנים ויבמה הוא ונשאה, והאי עבר הזקן דתנן, היינו משום שהיא לו באיסור שניה בלבד, משום בת בת בנו ומשום כלת בנו דשתיהן שניות מדברי סופרים. ואם תאמר, כלתו היא, דהא מחייבינן ליה לבריה משום אשת אח. לאו פרכא היא, דאיכא לאוקמי דאשת אחיו של בנו מאמו היא, ולא כלתו של אב היא, אלא אשת חורגו ומותרת לו. ואם תאמר, ומאי איסור מוסיף איכא בבת בתו כשעבר אביו ונשאה דקא מחייבת ליה נמי משום אשת אב. הא מלתא בעו לה בגמרא, ותירצו, כגון דאיכא ברא לסבא ואחיו של זה הוא, דמגו דאתוסף בה איסורא גבי ההוא ברא משום אשת אב, אתוסף נמי גבי דידיה:",
+                "<b>וכן הבא על בת אשתו.</b> חייב עליה משום כל אלו שחייב בבתו:",
+                "<b>ועל בת בת אשתו.</b> חייב משום כל אלו שחייב על בת בתו. ובת אשתו שהיא אחותו משכחת לה, כגון שאביו אנס או פתה אשה והוליד ממנה בת, ואח״כ נשא הוא אנוסת אביו או מפותת אביו שהיא מותרת לו, הרי אותה הבת אחותו ובת אשתו. ובת בת אשתו ואחות אשתו משכחת לה, כגון שבא אבי אשתו על בת אשתו והוליד ממנה בת, אותה הבת היא בת בת אשתו ואחות אשתו: "
+            ],
+            [
+                "<b>משום חמותו וכלתו ואחות אשתו.</b> האב שבא על בתו והוליד ממנה בת, נשא ראובן זאת הבת, הרי אמה אסורה עליו משום חמותו ואחות אשתו. נישאת לבנו של ראובן נוסף עליה איסור משום כלתו. מת בנו של ראובן או גירשה ונישאת לאחיו, נוסף עליה איסור אשת אחיו. מת אחיו או גירשה ונישאת לאחי אביו, נוסף עליה איסור אשת אחי אביו. נישאת לעלמא והיא אשת איש ופירסה נדה. ובא עליה ראובן בעודה אשת איש ונדה, הרי חייב עליה משום כל השמות הללו:",
+                "<b>וכן הבא על אם חמותו.</b> לבן בא על דינה בת לאה בתו והוליד ממנה בת ושמה סרח, הנושא סרח, נאסרה עליו לאה משום אם חמותו ומשום אחות אשתו, שהרי סרח אשתו ולאה שתיהן בנות לבן. נישאת לאה לבן בעלה של סרח ונעשית כלתו, ואח״כ לאחיו, ואח״כ, לאחי אביו, ובא עליה בעלה של סרח בעודה אשת איש ונדה, חייב עליה משום כל השמות הללו:",
+                "<b>ואם חמיו.</b> ראובן בא על זקנתו אשת לבן, אם לאה אמו, והוליד ממנה בת ושמה דינה, הנושא את דינה נאסרה עליו לאה אמו של ראובן משום אם חמיו ומשום אחות אשתו, שהרי דינה אשתו ולאה אם חמיו שתיהן בנות אשת לבן. נעשית כלתו ואח״כ אשת אחיו ואח״כ אשת אחי אביו ואשת איש ונדה, חייב עליה משום כל השמות הללו:",
+                "<b>הבא על חמותו חייב עליה כו׳</b> לאשת לבן שתי בנות לאה ורחל, ובן אחד ושמו אשר, ושם בת אשר סרח, ובא אחד מן השוק ונשא את רחל ויוכבד בת לאה וסרח בת אשר, ואח״כ בא הנושא שלש נשים הללו על אשת לבן, חייב עליה משום חמותו ואם חמותו ואם חמיו. משום חמותו, שהרי היא אם רחל אשתו. ומשום אם חמותו, שהרי היא אם לאה חמותו. ומשום אם חמיו, לפי שהיא אמו של אשר חמיו:",
+                "<b>שלשתן שם אחד הם.</b> בחד קרא כתיבי ובחד לאו. הלכך אין חילוק חטאות ביניהן. וכן הלכה:"
+            ],
+            [
+                "<b>באטליס.</b> שוק שמוכרים שם בשר:",
+                "<b>של אמאום.</b> שם העיר:",
+                "<b>הבא על אחותו וכו׳</b> הכי קאמר, הבא על אחותו שהיא אחות אביו ואחות אמו. ומשכחת לה, כגון שבא ראובן על אמו והוליד ממנה שתי בנות וחזר ובא על אחת מבנותיו אלו והוליד ממנה בן, ובא הבן על אחותו שהיא אחות אביו ואחות אמו:",
+                "<b>שהדברים קל וחומר.</b> ומה הבא על חמש נשיו נדות שהם שם אחד, לנדה לא תקרב, חייב על כל אחת ואחת. הבא על אחותו שהיא אחות אביו ואחות אמו שהן שלשה שמות כלומר שלשה לאוין מחולקין, אינו דין שיהא חייב על כל אחת ואחת. והאי קל וחומר פריכא הוא, דמה לחמש נשים נדות שהן גופים מוחלקים. אלא טעמא, משום דאמר קרא (ויקרא כ׳:י״ז) ערות אחותו גלה וגו׳, וקרא יתירא הוא, דברישיה דקרא כתיב ואיש אשר יקח את אחותו וראה את ערותה וגו׳, למה לי למהדר תו ערות אחותו גלה, אלא ללמד על אחותו שהיא אחות אביו ואחות אמו שחייב על כל אחת ואחת:"
+            ],
+            [
+                "<b>אבר המדולדל בבהמה.</b> תלוש רובו ומעורה במקצתו:",
+                "<b>מהו.</b> שיטמא משום אבר מן החי כאילו נתלש לגמרי. וקיימא לן בהעור והרוטב, דאבר מן החי מטמא כנבילה. ואבר הנתלש מן האדם לגמרי מטמא כמת:",
+                "<b>באבר המדולדל באדם.</b> שמעורה קצת, טהור:",
+                "<b>מוכי שחין.</b> שאבריהן נופלין:",
+                "<b>וחותכה.</b> לא משום טהרה, שקודם לכן נמי טהור. אלא שלא יהא מאוס ברגל באבר המדולדל:",
+                "<b>שמניח בו כשערה.</b> ואינו חותכו לגמרי, שלא יטמא את החותכו שנוגע בו בשעת פרישה:",
+                "<b>ותוחבו.</b> לאבר:",
+                "<b>בסירה.</b> בקוץ המחובר לקרקע:",
+                "<b>והוא.</b> החולה:",
+                "<b>נמשך.</b> ונתלש האבר מאליו. והחולה אינו טמא לפי שמושך עצמו בכח בבת אחת והאבר נתלש ממנו בכח וליכא נגיעה בשעת פרישה:",
+                "<b>שהדברים קל וחומר.</b> ומה אדם שמקבל טומאה מחיים, האבר המדולדל ממנו טהור, בהמה שאינה מקבלת טומאה מחיים אינו דין שיהא האבר המדולדל ממנה טהור:"
+            ],
+            [
+                "<b>באוכל מזבח אחד בחמשה תמחויין.</b> בחמשה תבשילין חלוקין זה מזה. חייב משום מעילה אם אכלן קודם זריקת דמן:",
+                "<b>שהדברים קל וחומר.</b> מה מזבח אחד שאין גופים מוחלקים, חייב על כל אחד ואחד משום תמחויין מוחלקים, חמשה זבחים דגופים מוחלקים לא כל שכן:",
+                "<b>לא כך שאלן ר׳ עקיבא.</b> דאם בשוחט שאלן מה ראיה הביאו לו מאוכל, הא איכא למפרך מה לאוכל שכן נהנה. אלא על כרחך לא שאל ר׳ עקיבא אלא באוכל נותר מחמשה זבחים והביאו לו ראיה נמי מאוכל:",
+                "<b>אם הלכה.</b> שכך קבלת מרבך חייב על כל אחד מהזבחים. נקבלנה ממך:",
+                "<b>ואם לדין.</b> שאתה לומד אותה מקל וחומר ממעילה. יש תשובה:",
+                "<b>את המאכיל כאוכל.</b> שאם נתן אוכל הקדש לחברו, חייב כאילו אכל הוא עצמו, דקיימא לן המוציא הקדש לחולין מעל, ולא מי שניתן לו:",
+                "<b>והמהנה כנהנה.</b> במידי דלאו בר אכילה:",
+                "<b>צירף את המעילה לזמן מרובה.</b> כלומר ועוד חומרא אחרת יש במעילה, שאם נהנה היום בחצי פרוטה ומכאן עד שנה בחצי פרוטה, מצטרפת לפרוטה, כדמרבינן מתמעול מעל, ריבה:",
+                "<b>תאמר באכילת נותר.</b> שאנו דנים עליו שאין בו אחת מכל החומרות הללו. ולא אתברירא מלתא אי קבלה מניה רבי יהושע להאיך תשובה או לא קבלה מניה. ופסק ההלכה, שהאוכל נותר מחמשה זבחים בהעלם אחד אינו חייב אלא חטאת אחת, ותמחויין אינן מחלקין בין להקל בין להחמיר:"
+            ],
+            [
+                "<b>מלאכות הרבה מעין מלאכה אחת.</b> תולדות הרבה של אב אחד:",
+                "<b>ובשבתות הרבה.</b> אותן שעשה בשבת זו עשה בשבתות אחרות וכולן בהעלם אחד. ובגמרא פריך מאי קמבעיא ליה דנקט שבתות הרבה ותולדות הרבה, ואמאי נקט תולדות ולא אבות. ומשני, דר׳ עקיבא תרתי בעא מיניה, חדא העושה מלאכה אחת בשבתות הרבה ויודע שהוא שבת אלא שסבור שמלאכה זו מותרת היא, דהיינו זדון שבת ושגגת מלאכות, והכי קא מבעיא ליה, האי דעבד מלאכה אחת בשתי שבתות מי אמרינן כיון דבשני ימים הם, אע״ג דהעלם אחד הוא, לגבי מלאכה הויין הנך שבתות כגופין מחולקים של מלאכה שאין דומים זה לזה, כגון זרע וקצר בהעלם אחד בזדון שבת ושגגת מלאכות דחייב על כל אחת ואחת, או לאו כגופים מוחלקים דמיין, והוי כאילו עשה בהעלם אחד מלאכה אחת עשר פעמים דאינו חייב אלא אחת, דליכא למימר הכא ימים שבינתיים הויין ידיעה לחלק; דדוקא לענין שגגת שבת הויין ידיעה לידע ששבת היה, אבל לענין שגגת מלאכות ליכא ידיעה עד שילמוד. ועוד קמבעיא ליה, אם עשה תולדות הרבה מאב אחד חייב אחת, או על כל אחת ואחת, ולהכי נקט תולדות:",
+                "<b>אמר לי חייב על כל אחת ואחת.</b> פשט ליה אתרוייהו לחומרא, דעושה מלאכה אחת בשבתות הרבה בזדון שבת ושגגת מלאכות חייב על כל שבת ושבת, דהנך שבתות כגופים מחולקים דמיין, ותולדות של מלאכות כמלאכות דמיין וחייב על כל תולדה ותולדה, ואע״פ שהן מאב אחד כאילו עשה אבות הרבה:",
+                "<b>ומה נדה.</b> בגמרא אמרינן תני נדות, הבא על חמש נשים נדות חייב על כל אחת ואחת, דגופין מוחלקין נינהו:",
+                "<b>תוצאות הרבה.</b> עניינין הרבה, כגון שבת דאיכא אבות מלאכות ותולדותיהן. אבל נדה אין בה חיובא אלא ביאה:",
+                "<b>והנדה מוזהרת עליו.</b> דכתיב (ויקרא כ׳:י״ח) ונכרתו שניהם מקרב עמם:",
+                "<b>הבא על הקטנות.</b> הבא על חמש קטנות נדות חייב על כל אחת ואחת, ואע״פ שהקטנה אינה מוזהרת:",
+                "<b>הבא על הבהמה יוכיח.</b> שחייב על כל ביאה וביאה:",
+                "<b>בהמה כשבת.</b> כלומר כי היכי דמבעיא לי בשבת הכי נמי מבעיא לי בבהמה. ולא קבלה מיניה ר׳ עקיבא מר׳ אליעזר לא לענין דאמר עושה מלאכה אחת בשבתות הרבה כגופין חלוקין דמיין, ולא לענין תולדות מלאכות כמלאכות דמיין. ואין הלכה כר׳ אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>ספק אכל חלב ספק לא אכל.</b> והיכי דמי, כגון חלב ושומן לפניו ואכל את אחד מהן, כדתני בסיפא. ופרושי קמפרש, ספק אכל חלב ספק לא אכל כיצד, כגון שהיה חלב ושומן לפניו ויש כאן איסור קבוע אבל אם היתה לפניו חתיכה אחת, ספק שהיא חלב ספק שהיא שומן ואכלה, פטור, דלא איקבע איסורא:",
+                "<b>ואפילו אכל.</b> ודאי חלב, ספק יש בו כזית. וכגון שבשעה שאכלו סבור שומן הוא ואח״כ נודע לו שהוא חלב, וספק יש בו כזית ספק אין בו:",
+                "<b>אכל את אחד מהן.</b> וכסבור שומן הוא, ואחר כך נודע שהאחד היה חלב, וזה אינו יודע איזו אכל, מביא אשם תלוי. אבל אם בשעת אכילה היתה לו ספק והזיד ואכלה מספק, הוי מזיד ופטור:",
+                "<b>שגג באחת מהן.</b> כסבור זו אשתו, ואחר כך נתספק איזו מהן היתה, מביא אשם תלוי:"
+            ],
+            [
+                "<b>כך על לא הודע שלהן.</b> כגון אכל שתי חתיכות כסבור ששתיהן שומן הן ואחר כך נודע שכל אחת מהן ספק, אינו מביא אלא אשם תלוי אחד, הואיל ולא נודע לו בין אכילה לאכילה שספק חלב אכל:",
+                "<b>ואם היתה ידיעה בינתים.</b> ידיעת ספק:",
+                "<b>כשם שהוא מביא חטאת על כל אחת ואחת.</b> אם היתה ידיעת ודאי בינתיים, כך בידיעת ספק מביא שני אשמות תלויין:",
+                "<b>חלב ונותר לפניו.</b> וסבר דשניהן שומן של היתר:",
+                "<b>אשתו נדה ואחותו עמו בבית.</b> בא על אחת מהן כסבור לבוא על אשתו טהורה, ונמצא שאשתו היתה נדה, ועוד ספק על איזו מהן בא:",
+                "<b>ועשה מלאכה בין השמשות.</b> כסבור חול הוא:",
+                "<b>ר׳ אליעזר מחייב חטאת.</b> ממה נפשך, אם חלב אכל חייב, אם נותר אכל חייב, וכן כולם:",
+                "<b>ורבי יהושע פוטר.</b> דגבי חטאת כתיב (ויקרא ד׳:כ״ג,) אשר חטא בה, עד שיוודע לו במה חטא. ור׳ אליעזר, האי אשר חטא בה מיבעי ליה פרט למתעסק במלאכת שבת, כגון נתכוין לחתוך את התלוש וחתך את המחובר, שהוא פטור, כיון דלא נתכוין לחתיכה דאיסורא. ודוקא מתעסק במלאכת שבת הוא דפטור, דמלאכת מחשבת אסרה תורה. אבל מתעסק בחלבים ובעריות, כגון שאכל חלב או בא על הערוה שלא במתכוין, חייב לכולי עלמא, שהרי נהנה:",
+                "<b>לא נחלקו.</b> ר׳ אליעזר דאמר לא בעינן שידע במה חטא לא נחלק על רבי יהושע, ומודה לו בעושה מלאכה בין השמשות שבין שבת ויום הכפורים שהוא פטור:",
+                "<b>שאני אומר.</b> חצי שיעור המלאכה נעשית בשבת וחצי שיעור ביום הכפורים, ואין כאן חיוב חטאת:",
+                "<b>מעין איזו מלאכה עשה.</b> אם חרש או זרע:",
+                "<b>פוטרו היה רבי יהושע אף מאשם תלוי.</b> דגבי אשם תלוי כתיב (ויקרא ה׳) כי תחטא ולא ידע, פרט לזה שידע שחטא אלא שאין החטא מסויים. וחטאת נמי לא מיחייב, שאע״פ שידע שחטא ממה נפשך, מכל מקום לא הוברר לו במה חטא. ופסק ההלכה, שהוא חייב באשם תלוי בין בחלב ונותר לפניו שאפשר שיוברר הדבר, בין בעושה מלאכה בין השמשות שבין שבת ויוה״כ שאי אפשר שיוברר הדבר, וכן באשתו נדה ואחותו עמו בבית ושגג באחת מהן, בכל אלו מביא אשם תלוי:"
+            ],
+            [
+                "<b>משום שם אחד.</b> כגון שתי נשים נדות עמו בבית ושגג באחת מהן:",
+                "<b>שהוא חייב.</b> שהרי ידע במה חטא:",
+                "<b>על דבר שהוא משום שני שמות.</b> כגון ספק קצר ספק טחן:",
+                "<b>אפילו נתכוין ללקט תאנים וליקט ענבים.</b> בגמרא מפרש מלתיה דר׳ יהודה במתכוין ללקט תאנים תחילה ואח״כ ענבים, והלכה ידו על האחרונים וליקט ענבים תחילה ואח״כ תאנים. וכן אם היה מתכוין ללקוט שחורות ואח״כ לבנות ונהפך הדבר וליקט לבנות תחילה ואח״כ שחורות:",
+                "<b>ר׳ אליעזר מחייב חטאת.</b> דהואיל ולשניהם נתכוין לא אכפת לן במוקדם ומאוחר:",
+                "<b>ור׳ יהושע פוטר.</b> הואיל ובשעת לקיטת כל אחד ואחד לא לזה נתכוין, הוי ליה כמתעסק ופטור:",
+                "<b>הכי גרסינן, אמר ר׳ שמעון תמיהני אם פטר בזה ר׳ יהושע.</b> אם כן למה נאמר אשר חטא בה. סתם מתניתין קא מתמה על תמיהתו של ר׳ שמעון, אם כן דלא פטר בזה ר׳ יהושע, למה נאמר אשר חטא בה. ומשני, פרט למתעסק, לאפוקי מי שלא היה מתכוין ללקוט כלל, או שהיה מתכוין ללקוט תאנים לבד וליקט ענבים לבד, שלא נעשית מחשבתו כל עיקר. והלכה כרבי יהושע וכמו שפירשה למלתיה רבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>דם שחיטה.</b> בין בבהמה בין בחיה בין בעופות, בין דם נחירה בין דם עיקור שנעקרו הסימנים, וכן דם הקזה שהנפש יוצאה בו, ואיזהו דם שהנפש יוצאה בו, כל זמן שהוא מקלח דהיינו האמצעי, יצא ראשון שבתחילת ההקזה, ואחרון לאחר שכלה הדם ונתמעט, שהוא שותת בסמוך ואינו מקלח מרחוק שאין זה דם הנפש:",
+                "<b>חייבים עליו.</b> אם אכל ממנו כזית חייב כרת:",
+                "<b>דם הלב.</b> דם הנבלע בבשר הלב, והוי כשאר דם האברים שהוא בלאו, ואין חייבין עליו כרת. אבל דם הנמצא בחלל הלב, מבית השחיטה הוא בא, שהבהמה שואפת בעת שחיטה ומכנסת דם מבית השחיטה בחלל הלב, וחייבים עליו כרת אם יש בו כזית:",
+                "<b>דם ביצים.</b> אית דמפרשי דם שבביצי הזכר בשור איל ותיש. ולי נראה, דם הנמצא בביצת תרנגולת:",
+                "<b>ודם התמצית.</b> שמתמצה ונסחט ושותת כשיוצא. לשון ונמצה דמו (ויקרא א׳):",
+                "<b>אין חייבים עליו כרת.</b> שאין כרת אלא בדם הנפש. דכתיב (שם י״ז) כי נפש כל בשר דמו הוא כל אוכליו יכרת. ופסק ההלכה, דדם הטחול והלב והכליות ודם התמצית הרי אלו באזהרה וכל דם לא תאכלו, ולוקין עליהם ואין בהם משום כרת. ודם הנמצא בביצים, אסור מדברי סופרים. ודם שרצים, אם אכלו ממנו כזית לוקה משום אוכל שרץ, ולא משום אוכל דם. ודם דגים וחגבים טהורים, מותר לכתחילה, אבל צריך שיהיה בדם דגים, קשקשים, שיוכיח עליו שהוא דם דגים, מפני מראית העין. ודם האדם, אסור מדברי סופרים כשפירש מן האדם, ואין לוקין עליו:"
+            ],
+            [
+                "<b>ספק מעילות.</b> ספק נהנה מן ההקדש ספק לא נהנה:",
+                "<b>וחכמים פוטרים.</b> דבחטאת כתיב מצות, ובאשם תלוי כתיב מצות, כל שחייבין על שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי. ונהנה מן ההקדש שאין חייבים על שגגתו חטאת אלא אשם ודאי, אין חייבין על לא הודע שלו אשם תלוי:",
+                "<b>שאינו מביא את מעילתו.</b> אין צריך להביא הממון:",
+                "<b>שתי אשמות.</b> שאם הודע לו שחטא אחר שהביא אשם תלוי, צריך להביא אשם ודאי:",
+                "<b>יביא מעילה וחומשה.</b> קרן הממון שנסתפק לו אם נהנה ממנו וחומשו:",
+                "<b>בשתי סלעים.</b> איל הנקח בשתי סלעים, דכתיב (שם ח) בערכך כסף שקלים:",
+                "<b>ואם ספק.</b> הכי קאמר, ואם בספיקו עומד לעולם יהיה באשם תלוי:",
+                "<b>שממין שמביא על הודע מביא על לא הודע.</b> הלכך יכול להביא ולהתנות. והלכה כחכמים:"
+            ],
+            [
+                "<b>חטאת העוף ספק.</b> האשה שילדה ספק מין פטור ספק מין חיוב, מביאה כבש לעולה ומתנה, אם מין חיוב יהא לחובה, ואם מין פטור יהא לנדבה. אבל חטאת מביאה בספק ואינה נאכלת, שמא חולין היא ומליקת חולין נבילה:",
+                "<b>תעשנה ודאי.</b> ותאכל לכהנים כשאר חטאות:",
+                "<b>שממין שהיא מביאה.</b> שהרי פרידה אחת מן התורים או מן בני היונה היא מביאה לחטאת, בין ודאי יולדת בין על ספק יולדת:"
+            ],
+            [
+                "<b>ור׳ עקיבא מחייב.</b> ר׳ עקיבא לטעמיה, דמחייב אשם תלוי על ספק מעילות:",
+                "<b>שניהם מביאין אשם אחד.</b> בשותפות, ויאמר זה לזה אם אתה אכלת החתיכה של קודש יהא חלקי מחול לך ויהא אשם כולו עליך:",
+                "<b>אין שנים מביאים אשם אחד.</b> דלית ליה תנאי בקרבנות, אלא אם כדברי חכמים שניהם פטורים, אי כר׳ עקיבא כל אחד מביא אשם תלוי. והלכה כחכמים שאין מביאים אשם תלוי על ספק מעילות:"
+            ],
+            [
+                "<b>חטאת אחת.</b> ומתנה זה עם זה כדפרישנא לעיל:",
+                "<b>אין שנים מביאין חטאת אחת.</b> אבל אשם תלוי מייתי כל חד וחד, משום חתיכת החלב. והיינו תנא קמא. והא קמשמע לן, דתנא קמא ר׳ יוסי הוא והלכה כמותו:  "
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של קודש כו׳ מביא אשם תלוי.</b> אפילו לרבנן דאמרי אין מביאים אשם תלוי על ספק מעילות, הכא מודו דחייב, משום חתיכה של חלב:",
+                "<b>מביא חטאת ואשם ודאי.</b> על החתיכה של חלב מביא חטאת, ועל בשר של קודש אשם ודאי:",
+                "<b>חטאת ואשם.</b> בשותפות. ומתנה, אם אני אכלתי חלב ואתה קודש יהא חלקי באשם מחול לך וחלקך בחטאת מחול לי. ואם אני אכלתי קודש ואתה חלב יהא חלקי בחטאת מחול לך וחלקך באשם מחול לי:",
+                "<b>אין שנים מביאים חטאת ואשם.</b> בשותפות, אלא זה מביא אשם תלוי וזה מביא אשם תלוי. והיינו תנא קמא. והא קמשמע לן דתנא קמא הוא ר׳ יוסי והלכה כמותו:"
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של חלב קודש כו׳ מביא חטאת.</b> דממה נפשך חלב אכל:",
+                "<b>ר׳ עקיבא אומר.</b> אף אשם תלוי כחטאת (ולשון רש״י עם החטאת), משום ספק מעילות. ואין הלכה כרבי עקיבא:",
+                "<b>מביא שתי חטאות.</b> והוא שאכלן בשתי העלמות. שאם לא היתה שם ידיעה בינתים, אינו חייב אלא אחת:",
+                "<b>זה מביא אשם תלוי וכו׳</b> מוסף על החטאת שהוא צריך להביא משום אוכל חלב מביא אשם תלוי משום ספק מעילות:",
+                "<b>ושניהם מביאין אשם אחד.</b> בשותפות ומתנין:",
+                "<b>רבי יוסי אומר כו׳</b> ות״ק ר׳ יוסי הוא והלכה כמותו:"
+            ],
+            [
+                "<b>חתיכה של חלב וחתיכה של חלב נותר כו׳</b> מביא חטאת משום חלב ואשם תלוי מחמת ספק של נותר, שהנותר בכרת כחלב. ואיסור נותר חל על איסור חלב לפי שהוא איסור מוסיף:",
+                "<b>מביא שלש חטאות.</b> שתים משום חלב ואחת משום נותר. והוא שהיתה לו ידיעה בינתים. דאי לאו הכי אינו מביא אלא שתי חטאות, אחת משום חלב ואחת משום נותר. והאי דלא תני הכא שלש חטאות ואשם ודאי כדתני לעיל, משום דרוב נותר אין בו שוה פרוטה, דלא חזי למידי, ואשם מעילות אינו בא על פחות משום פרוטה:",
+                "<b>כל חטאת שהיא באה על חטא.</b> לאפוקי חטאת יולדת שאינה באה על חטא. דסבר רבי יוסי ששתים מביאות אותה בשותפות ובתנאי, כדאמרינן בפרק קמא. ופסק הלכה, שאין חטאת באה בשותפות ואפילו חטאת של מחוסרי כפרה:"
+            ]
+        ],
+        [
+            [
+                "<b>המביא אשם תלוי.</b> יצא ויראה בעדר. עם שאר צאנו כחולין גמורים. דסבר ר׳ מאיר, כיון דלא צריך ליה לא מקדיש ליה:",
+                "<b>ירעה עד שיסתאב.</b> דמתוך שלבו נוקפו בשעת ההפרשה ומתירא מספק החטא, גמר ומקדיש ליה ואע״פ שלא יצטרך, הלכך ירעה עד שיפול בו מום ויפלו דמיו לנדבה להביא מהן עולת נדבה. והלכה כחכמים:",
+                "<b>הדם ישפך.</b> לאמה שבמקדש [צ״ל שבעזרה]:",
+                "<b>לבית השריפה.</b> ואע״ג דחולין שנשחטו בעזרה טעונים קבורה, האי הוי כזבח פסול שטעון שריפה:",
+                "<b>נזרק הדם.</b> קודם שנודע לו:",
+                "<b>יאכל.</b> הבשר. דרחמנא אמר (ויקרא ה׳) והוא לא ידע ונסלח לו, בשעת סליחה לא תהא ידיעה. והכא נמי בשעת זריקת הדם דהיינו שעת סליחה לא היתה ידיעה, והרי גמר כל כפרת ספיקו, והוה ליה אשם תלוי כשר:",
+                "<b>אפילו הדם בכוס יזרק.</b> דסבר רבי יוסי כלי שרת מקדשין את הפסול ליקרב, וכל העומד ליזרק כזרוק דמי, והוי כאילו נזרק הדם כבר קודם שהיתה לו ידיעה. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>אשם ודאי אינו כן.</b> בההיא לא פליגי רבנן דאם נודע לו עד שלא שחטו שלא חטא, יצא וירעה בעדר, דטעמא דרבנן באשם תלוי כיון דלבו נוקפו גמר ומקדיש מספק, אבל אשם ודאי, כגון אמרו לו אכלת קודש ונודע שלא חטא שהוזמו העדים, אי נמי כסבור קודש אכל ונמצא חולין, אגלאי מלתא דהקדש טעות היה:",
+                "<b>הרי זה יקבר.</b> כיון דלא קדיש הוי כחולין שנשחטו בעזרה דטעונין קבורה:",
+                "<b>נזרק הדם הבשר יצא לבית השריפה.</b> בגמרא מפרש דמי ששנה לעיל הרי זה יקבר לא שנה הכא הבשר יצא לבית השריפה, דכיון דסבר אשם ודאי חולין הוא ולא קדיש לעולם, אינו נשרף אלא נקבר:",
+                "<b>שור הנסקל אינו כן, כאשם תלוי.</b> דהכא לא פליגי רבנן שאם נודע שלא הרג יצא וירעה בעדר:",
+                "<b>עגלה ערופה אינה כן.</b> כאשם תלוי, שאם עד שלא נערפה נמצא ההורג, תצא ותרעה בעדר. ורמב״ם פירש, שור הנסקל אינו כן כאשם ודאי, דאשם ודאי משנשחט הרי זה יקבר, ושור הנסקל כשנודע לאחר שנסקל מותר בהנאה. ועגלה ערופה אינה כן כשור הנסקל, דשור הנסקל אם נודע משנסקל מותר בהנאה, ועגלה ערופה אם נודע ההורג משנערפה העגלה תקבר במקומה:",
+                "<b>כיפרה ספיקה.</b> בשעת עריפה. שהרי עדיין ספק היה והלכה לה. הלכך אסורה בהנאה, ותקבר כדין כל העגלות הערופות:"
+            ],
+            [
+                "<b>מתנדב אדם אשם תלוי.</b> דכל עצמו של אשם תלוי נדבה הוא. דאי סלקא דעתך חובה הוא, כי מתידע ליה שחטא אמאי מייתי חטאת, אלא שמע מינה נדבה הוא:",
+                "<b>חוץ מאחר יוה״כ.</b> דשאר ימות השנה הוא דאיכא למיחש בספק שום חטא שמא עשה או לאו, אבל השתא ליכא למיחש, דהא כיפר יוה״כ:",
+                "<b>וחכמים אומרים אין מביאין אשם תלוי.</b> דהיינו טעמא דמייתי אשם תלוי מקמי דמתידע ליה, להגן עליו מן היסורים עד שיוודע לו, שהתורה חסה על גופו של ישראל, ואין אשם תלוי בא בנדבה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>חייבין להביא לאחר יוה״כ.</b> דאמר קרא (ויקרא ט״ז:ל׳) מכל חטאתיכם לפני ה׳ תטהרו, חטא שאין מכיר בו אלא המקום דהיינו שלא נודע לו שחטא, יוה״כ מכפר. אבל חטא דאיכא דידע ביה חוץ מן המקום, אין יוה״כ מכפר:"
+            ],
+            [
+                "<b>חטאת העוף ספק.</b> כגון שילדה ואין יודעים אם מין חיוב אם מין פטור:",
+                "<b>מפני שמכשירתה לאכול בזבחים.</b> דמחוסרת כפרה היא מספק, ואינה יכולה לאכול בקדשים עד שתביא כפרתה:",
+                "<b>משנמלקה נודע לה.</b> שלא ילדה:",
+                "<b>הרי זו תקבר.</b> בדין הוא דמותרת בהנאה, דחולין גמורים היא, דמשום שנשחטה בעזרה ליכא למיסר, דלא אסרה תורה אלא שחיטה, אבל מליקה לא. אבל רבנן גזרו דאסורה בהנאה שמא יאמרו נהנין מחטאת העוף ספק. וחטאת העוף הבאה על הספק אינה נאכלת, דשמא חולין היא ונבילה היא, דמליקה נבילה בחולין. ואסורה נמי בהנאה, דשמא קודש היא וקודש שאינו נאכל אסור בהנאה:"
+            ],
+            [
+                "<b>המפריש שתי סלעים.</b> שכך הוא דין אשם, דכתיב באשם מעילות (שם ה׳) בערכך כסף שקלים בשקל הקודש לאשם, ותרגום שקלים סלעים. ואשם גזילות ואשם תלוי למדים מאשם מעילות בגזירה שוה, נאמר כאן בערכך, ונאמר להלן בערכך. ואשם שפחה חרופה נמי, הואיל והוא איל, הוי אף הוא בכסף סלעים כשלשה אשמות הללו שהן איל. אבל אשם מצורע ואשם נזיר דבתרווייהו כתיב כבש לאשם, אינן באים בכסף שקלים:",
+                "<b>אם היה אחד מהם יפה שתי סלעים.</b> אע״פ שבשעת הפרשה לא היה יפה אלא סלע, אם בשעת כפרה יפה שתים, כשר, דבמה שהוא שוה בשעת כפרה אזלינן, הלכך אותו שהוא יפה עכשיו בשעת כפרה שתי סלעים יקרב לאשמו, ואע״פ שלא קנהו מתחילה אלא בסלע, והשני ירעה, לפי שנקח במעות אשם ולשם אשם, ויפלו דמיו לנדבה, דהכי קיימא לן מותר אשם לנדבה:",
+                "<b>לקח בהם שני אלים לחולין.</b> לאכילה, מעל במעות ויצאו לחולין:",
+                "<b>יפה עשרה זוזים.</b> כדי שתי סלעים שמעל בהן וחומשן, שהסלע ארבעה זוזים:",
+                "<b>היפה שתי סלעים יקרב לאשמו.</b> לשם אותו אשם שהפריש עליו המעות:",
+                "<b>והשני למעילתו.</b> מפרש בגמרא, לא שיקריב אותה לאשם, אלא שיתננו לגזבר בשביל שתי סלעים שהוציא לחולין, שנתחייב בהן ובחומשן, שהם בין הקרן והחומש עשרה זוזים. ויביא אשם בשתי סלעים מביתו לקרבן מעילה:",
+                "<b>אחד לאשם ואחד לחולין.</b> לקח בשתי סלעים שהפריש שהיו קודש, שני אילים אחד לאשם ואחד לאכילת חולין, ומעל בסלע:",
+                "<b>אם היה של אשם יפה שתי סלעים יקרב לאשמו.</b> הראשון, שהרי לשמו נלקח ממעות שנפרשו לו:",
+                "<b>והשני.</b> שהוא חולין, יקרב למעילתו לאשם מעילות על שהוציא סלע אחד של קודש לחולין. וכגון דאיהו נמי יפה שתי סלעים, דאין אשם מעילות פחות משתי סלעים כסף:",
+                "<b>ויביא עמה סלע וחומשה.</b> קרן שמעל בו וחומשה, שהרי סלע הקודש הוציא לחולין:"
+            ],
+            [
+                "<b>לא יביאנה בנו אחריו.</b> אם שגג הבן בשגגת חטאת, לא יביא חטאת שהפריש אביו כדי שיכופר בה על שגגתו:"
+            ],
+            [
+                "<b>מביאים מהקדש כשבה שעירה.</b> אם הפריש מעות ליקח כשבה לחטאתו, יכול ליקח בהן שעירה אם ירצה:",
+                "<b>הפריש לכשבה או לשעירה.</b> הפריש מעות לקנות בהן כשבה או שעירה:",
+                "<b>העני, יביא</b> בהן <b>עוף</b>, והשאר חולין דכתיב בקרבן עולה ויורד גבי כשבה ושעירה, מחטאתו אשר חטא, דמשמע ממקצת הדבר שהפריש לחטאתו, שאם העני יביא עוף ממקצת דמים הללו. וגבי עוף נמי כתיב מחטאתו, דמשמע דאם העני יותר מביא ממקצת דמי העוף עשירית האיפה, וגבי עשירית האיפה כתיב על חטאתו, דמשמע אם העשיר יוסיף על הדמים הללו ויביא עוף, או אם העשיר יותר יביא כשבה או שעירה:",
+                "<b>ונסתאבה.</b> הוממה:",
+                "<b>אם רצה יביא בדמיהן עוף.</b> כגון אם העני:",
+                "<b>שאין לעוף פדיון.</b> דבפסולי המוקדשים כתיב (ויקרא כ״ז:י״א) והעמיד את הבהמה לפני הכהן, והיה אפשר שיאמר והעמיד אותה, מה תלמוד לומר הבהמה, לומר לך בהמה נפדית ואין עופות ולא עצים ולא לבונה ולא כלי שרת נפדים:  "
+            ],
+            [
+                "<b>כבשים קודמים לעזים.</b> בכל דוכתא הקדים הכתוב כבשים לעזים, דכתיב (שמות י״ב:ה׳) מן הכבשים ומן העזים תקחו, וכן (במדבר ט״ו:י״א) או לשה בכבשים או בעזים. יכול, האומר הרי עלי עולה ויש לו כבש ועז יביא כבש דוקא.",
+                "<b>תלמוד לומר ואם כבש יביא קרבנו.</b> ולעיל מיניה כתיב והביא את קרבנו שעירת עזים, כאן הקדים עז לכבש, ללמד ששניהם שקולים ואי זה מהן שירצה יביא:",
+                "<b>תורים קודמין לבני יונה.</b> דברוב מקומות כתיב ברישא תורים והדר בני יונה:",
+                "<b>אם זכה הבן לפני הרב.</b> שרוב חכמתו למד ממנו:",
+                "<b>קודם את האב.</b> בכל מקום, כגון להשיב אבידה ולפדות מבית השבי ולהחיות ולפרוק עמו. ואם אביו תלמיד חכם אע״פ שאינו שקול כנגד רבו, אביו קודם לרבו, ואפילו רבו מובהק:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כריתות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..00469e2da21935d14163edde1119a4833479526f
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,134 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Kinnim",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה קינים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "חטאת העוף נעשית למטה – from the red line [encircling the Temple altar at precisely half its height], as it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification (i.e., sin-offering) on the side of the altar, and what remains of the blood shall be drained out at the base of the altar,” the wall that its remainder is poured out toward the bottom of the altar (see Talmud Zevakhim 64b), and this is the lower wall below the red line, for the upper wall, that is from the [red] line and above, sometimes, it is poured out to the surrounding ledge (which was five cubits above the altar’s base, six cubits from the ground; it was one cubit wide on all sides, surrounding the altar. The priests would walk on this ledge while performing certain sacrificial functions), such as that he performed it above the surrounding ledge, that the [red] line is a cubit below the surrounding ledge.",
+                "וחטאת בהמה למעלה – as it is written (Leviticus 4:25, 30, 34): “[The priest shall take with his finger some of the blood of the purification offering and put it] on the horns of the altar [of burnt offering],” on the integral portion of the horn [of the altar]. ",
+                "עולת העוף למעלה – The burnt offering of the bird is above, as it is written (Leviticus 1:15): “[The priest shall bring it to the altar,] pinch off its head, and turn the whole into smoke on the altar; and its blood shall be drained [against the side of the altar],” just as the burning on the altar/letting rise in smoke is at the top of the altar, so the pinching and the wringing out [of the blood of the sacrifice] is at the top of the altar.",
+                "ושל בהמה למטה – as it is written concerning it (Leviticus 4:7): “[The priest shall put some of the blood on the horns of the altar of aromatic incense, which is in the Tent of Meeting, before the LORD,] and all the rest of the blood he shall pour out at the base of the altar/אל-יסוד המזבח of burnt offering.”",
+                "ואם שינה בזה ובזה פסול – this that is invalid if he performed the act [of offering] the sin-offering of the bird above [the red line], specifically regarding the sprinkling. But the pinching of the bird’s head of a sin-offering, even above [the red line] is kosher/fit, for pinching of the bird’s head is kosher in every place of the altar. But the burnt-offering of birds does not have sprinkling of blood, but only the wringing/squeezing out the blood, and if he performed it below [the red line] it is invalid.",
+                "סדר קנים של חובה אחד חטאת ואחד עולה – as for example, in the case of a man suffering from gonorrhea/זב, a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה and a woman after childbirth vaginally/יולדת, and ritual impurity with regard to the Temple and its sacred articles/טומאת מקדש וקדשיו and hearing the sound of an imprecation/שמיעת קול אלה and an erroneous statement without legal consequences/ביטוי שפתים, for all of them bring a bird in poverty, but rather that the man suffering from gonorrhea and the woman who experiences a flow of menstrual-type blood bring a bird, whether they are in poverty or in wealth, and even though there are bird-offerings of the convert which are obligations, and both of them are burnt-offerings, the Tanna/teacher was not troubled by them, because they are not all that frequent.",
+                "בנדרים ונדבות כולן עולות – because only burnt-offerings and peace-offerings are brought for vows and free-will offerings, but birds are not brought as peace-offerings, therefore, vows and free-will offerings are all burnt-offerings."
+            ],
+            [
+                "אפילו אחד ברבוא ימותו כולן – but it is not neutralized in a majority, for these are considered living creatures and are not neutralized.",
+                "חטאת שנתערה בחובה – a dove or a pigeon of a sin-offering that was mixed up with two couples of sacrificial birds of an obligatory offering, that is couples of sacrificial birds for a woman giving birth or a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה for each couple of sacrificial birds - of them one for a burnt-offering and one for a sin-offering, and it is now found that there are five pairs of pigeons that are mixed up together.",
+                "אין כשר אלא מנין חטאת שבתוכה – and he is not able to bring from those five pairs of pigeons other than two sin-offerings alone, that is the kosher number in two couples of sacrificial birds of an obligation. For if he made three sins-offerings, perhaps from the two couples of sacrificial birds, he made it, and not from that which was mixed up/confused in them, and from the two couples of sacrificial birds, they are not able to make only two sin-offerings, and he cannot make even one burnt-offering and one sin-offering.",
+                "וכן עולה – a pigeon or a dove that was separated for the sake of a burnt-offering.",
+                "שנתערבה בחובה – with two mere couples of sacrificial birds.",
+                "אין כשר אלא מנין עולות שבחובה – as is explained above concerning the sin-offering.",
+                "בן החובה מרובה ונדבה מועטת – as for example, one couple of sacrificial birds which is separated that were burnt-offerings, that was combined/confused with several unassigned couples of sacrificial birds that are burnt-offerings, that were mixed up/confused with several regular couples of sacrificial birds of women who gave birth or of a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, that each couple of sacrificial birds, one of them is a sin-offering and one of them is a burnt-offering.",
+                "בין וכו' – as for example, one unassigned set of sacrificial birds that became mixed up with several sets of sacrificial birds for burnt-offerings, and we call these burnt-offerings that were set aside as a free-will offering, because with vows and free-will offerings, all of them are burnt-offerings as is taught in the Mishnah at the beginning of the chapter (Tractate Kinnim, Chapter 1, Mishnah 1)."
+            ],
+            [
+                "בחובה ובנדבה – that the couple of sacrificial birds of obligatory offering that some of them are sin-offerings and some of them were burnt-offerings were mixed up with the couple of sacrificial birds for free-will offering – all of which are burnt offerings.",
+                "אבל בחובה שנתערבה זו בזו – from the couple of birds concerning which it not been decided if it for the woman who just experienced childbirth or for a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding that became mixed up with a couple of sacrificial birds of a woman who experiences childbirth or that of another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.",
+                "מחצה כשר ומחצה פסול – and he (i.e., the priest) offers up only two from the four that are mixed up, one for a burnt offering and one for a sin-offering, and nothing additional. For if he (i.e., the priest) had made two burnt offerings, perhaps he would do them from one nest, and every couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering.",
+                "המועט כשר – if one couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering that was mixed up with two or three other couples of birds, he (i.e., the priest) is not able to offer up other than one set of birds, a single pigeon for a sin-offering and a single pigeon for a burnt-offering. But he (i.e., the priest) cannot make two burnt-offerings, lest he take the couple of birds that has been first selected for a woman who gave birth, who cannot make from it other than one for a sin-offering and one for a burnt-offering. And similarly, if ten couples of birds were mixed with one-hundred, he (i.e., the priest) does not offer up from all of them other than ten sets of birds, some of them for sin-offerings and some of them for burnt-offerings and he rest of them are invalid, and that which is the smaller thing is kosher/fit.",
+                "בין משם אחד – one birth and another birth, a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding with another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.",
+                "בין משני שמות – a woman who has given birth with a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding, whether from two women whether from one woman, as will be explained further on."
+            ],
+            [
+                "רבי יוסי אומר כו' – not because Rabbi Yossi holds that there is a retroactive designation, and we should say that when the Kohen offered up one set of birds for one single denomination/class of them, the matter became clarified retroactively that from the beginning at the time of the taking of the set of birds, this set of birds was hers, but rather, the Gemara (Tractate Eruvin 37a) in the chapter: “With any [food] do they prepare an Eruv” that Rabbi Yossi is speaking that they made a condition at the time of purchase that the Kohen is able to make a set of birds that he desires for the sake of whichever woman that he wants. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "קן סתומה – that he did not specify that this one (i.e., bird) is for a sin-offering and that one is for a burnt-offering. And we don’t require that it had been decided upon, for it is obvious, that if one of them flew-off, he (i.e., the owner) would purchase another mate for the second [offering], for since they are separated one from the other (i.e., one for a sin-offering and the other for a burnt-offering), and each one has a designation/denomination upon it. But even a couple of sacrificial birds concerning which it has not yet been decided which is which and they stand together to be specified/defined, you might think I would say that if one flew off, the other would die, this comes to teach us that this is not the case.",
+                "לבין המתות – among couples of sacrificial birds that their judgment is that all of them would die, as for example, a sin-offering that got mixed in with a burnt-offering, as it is taught in the first chapter (Tractate Kinnin, Chapter 1, Mishnah 2).",
+                "לבין הקריבות – whether a couple of birds concerning which it has not been decided which is to be burnt offering, and which of them is the sin-offering that stand to be offered up.",
+                "פסול ופוסל אחד כנגדו – because it is not undetermined, and has been decided if it is for a sin-offering or for a burnt-offering, therefore, it does not invalidate other than the one that is its match in the pair, as will be explained further on."
+            ],
+            [
+                "פרח – one pigeon from this [pair of unassigned birds] to the other woman’s [pair of unassigned birds].",
+                "פוסל אחד בהליכתו – from the place that it separated itself. And it invalidates it itself or another from the place where it became mixed. For when one pigeon flew out from two couples of birds to two other couples of birds, there are three pigeons alone and five pigeons alone, but from three pigeons, one is not able to sacrifice only two, one for a burnt-offering and one for a sin-offering, for if he would make two of them burnt-offerings it is fund that the third that remains was fixed/established, and that one (i.e., pigeon) which flew away is for a sin-offering, and he is not able to offer any further from the five individual pigeons, other than the two sin-offerings, according to the law of sin-offerings that were mixed with an obligatory offering, as we stated in the first chapter (see Tractate Kinnim, Chapter 1, Mishnah 2), that is not kosher/fit other than the number of sin-offerings that is part of the obligatory offering. Alternatively, one does not offer up [as a sacrifice] the third that remains, for we are concerned that perhaps that they will offer up the one that flew away with the five single pigeons and make it is a sin-offering, and his fellow that remains with three individual birds will also make it a sin-offering, and it is found that there will be two sin-offerings from one couple of sacrificial birds. And similarly, from the five individual pigeons he is not able to offer only two sin-offerings and two burnt-offerings, for if he made three sin-offerings or three burnt-offerings, perhaps he would make them from two couples of sacrificial birds of one woman, and there is no law of two couples of sacrificial birds other than with two sin-offerings and two burnt-offerings, and that is that is it invalid – it or another [bird] in the place where it was mixed, and it invalidates the other [bird] that is corresponding to it from the place that it flew off and was separated from there.",
+                "חזר פוסל אחד בחזרתו – it (i.e., the original bird who flew off) returned and one of the five individual pigeons flew off into [this group of three], that it was now found four individual pigeons from here and four individual pigeons from there. The one through its return invalidates from the place that it separated from and left from there, and it or another are invalid in the place where it mixed there, and the cannot offer up other than one sin-offering and one burnt offering from the four that are here, and one sin-offering and one burnt-offering from the other four. For perhaps, that individual pigeon that flew away second is from the same two couples of sacrificial birds and is not the one that became mixed in it initially, and there remained there three individual pigeons from the two couples of sacrificial birds and that one that flew away there first, and similarly in the second place. But if he made in one place two burnt-offerings and one sin-offering, that [bird] which flew away to the other side would be set for a a sin-offering offering and he would not be able to offer up there [anything] other than one sin-offering, for perhaps, all thee sin-offerings that were made from here and there will be from two couples of sacrificial birds of one woman, therefore, one makes in every place one burnt-offering and one sin-offering, or two burnt-offerings and one sin-offering on this side and one sin-offering on that side, or two sin-offerings and a burnt offering on this side, and on the second side one burnt-offering, but if they returned and mixed together, always, there won’t be for them less than two couples of sacrificial birds that are fit/kosher."
+            ],
+            [
+                "אחת לזו ושתים לזו כו' – one pigeon flew off from the [woman with the] first [pair] to the [woman who had] two pairs, immediately that individual [bird] that remained in the first [pair] was disqualified/made unfit, for if one would make of it a sin-offering, it would established that it (i.e., the bird) that flew off was for a burnt-offering, and one is not able to offer up [from] the second bird, and with other couples of birds that were mixed up with them, burnt-offerings are [offered up] from only half-of the, like the burnt-offering that was mixed up with an obligatory [sacrifice]. And similarly if it flew off from the second [woman’s couples of sacrificial birds] to the third [woman’s couples of sacrificial birds], perhaps it flew off from the body of the second, but that which flew off from the first [woman] remained there with the second, and one cannot make from the second only two individual pigeons, one for a sin-offering and one for a burnt-offering, for if he made two burnt offerings, perhaps he would make them from the pigeons of the body of the second [woman’s couples of sacrificial birds], and if so, that [bird] which flew off from the third [woman’s couples of sacrificial birds] would be fixed for a sin-offering and he would not be able to make with the third [woman’s couples of sacrificial birds] only half of them as sin-offerings, but not more. And similarly, if it flew off from the third [woman’s couples of sacrificial birds] to the fourth [woman’s couples of sacrificial birds], perhaps the one (i.e., bird) that flew off was from the body of [couples of sacrificial birds] of the third [woman] , and there did not remain with her other than five individual pigeons and one pigeon from the second [woman’s couples of sacrificial birds] that was mixed up with the, and he (i.e., the Kohen) is not able to make with the third [woman’s couples of sacrificial birds] anything other than two burnt offerings and two sin-offerings because it was mixed up with the fourth [woman’s complement of sacrificial birds]. And similarly, when it (i.e., the bird) flew off from the fourth [woman’s complement of sacrificial birds] to the fifth [woman’s complement of sacrificial birds], the fourth [woman’s complement of sacrificial birds] is not kosher, other than for three sin-offerings and three sin-offerings. And similarly, from the fifth [woman’s couples to the sixth [woman’s couples of sacrificial birds], he (i.e., the Kohen) four sin-offerings and four burnt-offering. And similarly, from the sixth [woman’s couples of sacrificial birds] to the seventh [woman’s couples of sacrificial birds], it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than five sin-offerings and five burnt-offerings, for it if he (i.e., the Kohen) had made six burnt-offerings, it that [bird] which flew off would be established for sin-offerings in the seventh [woman’s couples of sacrificial birds] but he would not be able to make with the seventh [couples of sacrificial birds] anything other than seven sin-offerings without any burnt-offerings. But when he (i.e., the Kohen) returns from the seventh [woman’s couples of sacrificial offerings] and one pigeon flew off from the sixth, perhaps it was not the same [bird] that flew off at the beginning from the sixth [woman’s couples of sacrificial birds], but rather from the body of the seventh that it flew off, and it invalidated in the seventh [woman’s couples of sacrificial birds] two pigeons , and it is not kosher other than six sin-offerings and six sin-offerings, for he (i.e., the Kohen) had made seven sin-offerings, that [pigeon] that flew off would be fixed [and with others] for a burnt-offering, and he would not be able to offer only burnt-offerings form half of the pigeons, for the other half would be invalid according to the law of a burnt-offering that was mixed up with an obligatory sacrifice. And similarly, when it (i.e., the pigeon) flew off from the sixth [woman’s couples of sacrificial birds] to the fifth, it was disqualified in its return another couple of sacrificial birds and it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than four sin-offerings and four burnt-offerings, for perhaps from the sixth [woman’s couples of sacrificial birds] flew off one from the seventh [woman’s couples of sacrificial birds] and one from the fifth [woman’s couples of sacrificial birds] in [its] return, and there does not remain for her other than ten individual pigeons from her couples, but if he (i.e., the Kohen) made five sin-offerings and five burnt-offerings, perhaps the two individual pigeons that flew off from her would be offered both as burnt-offerings, and if so, they would make seven burnt-offerings with complements of bird offerings, or if both of them would be made as sin-offerings, it would not be able to make with six couples of bird-offerings six burnt-offerings and six sin-offerings. And similarly, from the fifth [woman’s couples of bird offerings] to the fourth [woman’s couples of bird offerings], and from the fourth [woman’s couples of bird offerings] to the third [woman’s couples of bird offerings]. And from the third [woman’s couples of bird offerings] to the second [woman’s couples of bird offerings], for there isn’t in the third [woman’s couples of bird offerings] other than two individual pigeons, one for a sin-offering and one for a burnt offering. But if you say, but why did the third [woman’s couples of bird offerings lose two [pigeons], for from those [birds] which flew away in the second [woman’s couples of bird offerings] with [their] return, they are not offered up [as sacrifices], for it is taught that the second [woman’s couples of bird offerings] has none, for we should have said that the third [woman’s couples of bird offerings] had two couples of bird offerings but in the second, there aren’t any, or in the second there is one couple of bird-offerings but in the third [woman’s couples of bird offerings] there is one set? But it is possible to say that since in the other [women’s couples] of bird offerings, from the fourth [woman’s couples] onward, two sets of bird-offerings were disqualified, one while going and one returning, we make this decree similarly with the third [woman’s couples of bird offerings]. But with the seventh [woman’s couples of bird offerings], only one couple of bird offerings is invalidated, for only one pigeon went from it in the return, whereas while going, nothing was invalidated and there is nothing missing from it.",
+                "פרח וחזר – this does not refer to the first or second [woman’s couples of bird-offerings, for since they don’t have anything but those [birds] left to die, if one of them flew off from the rest of the couples of bird-offerings, all of them would be left to die, as it is taught shortly in the Mishnah, and if one of those left to die flew off to all of them (i.e., the couples of bird-offerings), all of them would be left to die. But rather, it refers to the [bird] from the third [woman’s couples of bird-offerings] who flew off from it to the fourth [woman’s couples of bird-offerings], or from the fourth [woman’s couples of bird-offerings] to the fifth [woman’s couples of bird-offerings], or from the fifth [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings] or from the sixth [woman’s couples of bird-offerings] to the seventh [woman’s couples of bird-offerings,” and returned from the seventh [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings until the third [woman’s couples of bird-offerings], for from the seventh [woman’s couples of bird-offerings] is missing two individual pigeons, one through the first return and the other with the second return, and there isn’t fit/kosher in the seventh [woman’s couples of bird-sacrifices other than five individual pigeons for burnt-offerings and five individual pigeons for sin-offerings, for if he (i.e., the Kohen) would make six burnt-offerings, perhaps the two [birds] that left from it would be offered up as burnt-offerings, which are eight burnt-offerings, but in the seven couples of bird-offerings, there aren’t only burnt-offerings. And from the sixth [woman’s couple of bird-offerings] there is missing four individual pigeons, two through flying away and the first [one] returning, and two [pigeons] from the second [woman’s couples of bird-offerings], but there remained two kosher couples of bird-offerings, for if he (i.e., the Kohen) made three burnt-offerings, perhaps the four [birds] that left it will be burnt-offerings, hence seven burnt-offerings, but there aren’t in six couples of bird-offerings anything other than six burnt-offerings. And similarly, in the fifth [woman’s couples of bird-offerings], there is nothing kosher/fit there other than one [bird] for a burnt-offering and one [bird] for a sin-offering. And similarly, it is difficult here, since with the fourth [woman’s couples of bird-offerings] she has nothing, he (i.e., the Kohen) would be able to offer from the fifth [woman’s couples of bird-offerings] three burnt-offerings and three sin-offerings, for those that left from fourth [woman’s couples of bird-offerings] are not offered up, and according to this, that the fifth [woman’s couples of bird-offerings] has none other than one that he would be able to offer up, he would be able to offer up with the fourth [woman’s couples of bird-offerings] two burnt-offerings and two sin-offerings. But rather, we decreed that with each flying off [of a bird] and each return [of a bird], two couples of bird-offerings [a decree for this one – couple of bird-offerings – is for the sake of/on account of that one – couple of bird-offerings] are affected. And similarly, when it (i.e., the bird) flew off and returned a third time, they have nothing except for the seventh [woman’s couples of bird-offerings] that she has four [pairs of birds], similarly we decree with each flying off and return [of a bird] two couples of bird-offerings [are affected].",
+                "ויש אומרים השביעית לא הפסידה כלום – an explanation, with flying off and retuning a third time, but rather, always, one will offer up from it five couples of bird-offerings. For three individual pigeons flew off from it at the most, and there remained with it only eleven individual pigeons, he (i.e., the Kohen) will make from them five sin-offerings and five burnt-offerings, since even the sixth [woman’s couples of bird-offerings] has nothing. But here we don’t make the decree through this flying off like with the other couples of bird-offerings, sine it does not lose with flying off at any time, they didn’t make a decree regarding the return [of the birds to the nest]. But the Halakha is not according to the opinion of there are those who say."
+            ],
+            [
+                "קן סתומה – he did not explain which was [designated/specified] for a sin-offering and which was [designated/specified] for a burnt-offering.",
+                "וקן מפורשת – that it is known that this one was [designated/specified] for a sin-offering and that one was [designated] for a burnt-offering. But here, we are speaking when the two pigeons were combined together after they were designated/specified, and now it is not known which is for a sin-offering and which is for a burnt offering, and this is shown in the concluding clause [of the Mishnah] that teaches: “or [if] at first one which had been designated flew off to the first undesignated pair, all of them are left to die, but if the individual pigeons that had been designated/specified did not became mixed with each other, why should they be [all] left to die, but if the burnt-offering flew off, the remaining [bird] for the sin-offering should be offered up, and similarly, the unspecified/undesignated couple of sacrificial birds , should be offered up as one burnt-offering because of the burnt-offering that became mixed up with it. But we are speaking of when individual pigeons that were designated became mixed up one with another, but if one individual pigeon from the pair of sacrificial birds had not been designated/specified had been combined with that which was designated, he (i.e., the Kohen) should take one pair for second [bird] and designate one for a sin-offering and one for a burnt-offering, and the third that had been combined/mixed up together, all of them should be left to die. If one from the three that had been mixed up/combined returned and became combined with the individual [bird] remaining from the undesignated/specified group, or at the outset of flying off, combined one from the designated [pair] to that which was not designated/specified, which is the first as we stat, meaning to say, that at the outset of flying off, one went and combined with an undesignated pair, all of them should be left to die, for since the individual pigeons which had been designated had combined together, they are no longer offered up, and when one of them flee off in another place, that is, one from the ones left to die that flew off among those that were to be offered up, all of them should be left to die."
+            ],
+            [
+                "חטאת מכאן – an individual pigeon that was designated/specified for a sin-offering to one side, and an individual pigeon that was designated/specified for a burnt-offering to the second side, and two individual pigeons of an undesignated/unspecified nature (i.e., either for a sin-offering or for a burnt-offering) in the center.",
+                "פרח מן האמצע – one individual pigeon to the right and one individual pigeon to the left.",
+                "לא הפסיד כלום – that the one that is combined with the sin-offerings will be made for a sin-offering, and the one that is with the burnt-offerings will be made a burnt-offering, but not for a sin-offering, for perhaps he (i.e., the Kohen) will make it from the designated/specified [ones] for a burnt-offering.",
+                "חזר לאמצע – they (i.e., the pigeons) returned from the sides, one from here and the other from there and combined together, they are left to die, for they are a [designated] sin-offering and a [designated] burnt-offering that were combined/mixed together. But those which remained, each one alone, each are offered according to their respective law.",
+                "חזר מן האמצעיים לצדדין – those [designated] for sin-offerings and/or burnt-offerings are combined/mixed, and all are left to die.",
+                "אין מביאים תורים כנגד בני יונה – but rather either both of them are turtle-doves or both of them are pigeons.",
+                "תכפול ותביא עולתה בן יונה – as according to the law for the sin-offering. For the sin-offering is the essence/main object, whether he (i.e., the Kohen) set it aside first or whether he set it aside at the end.",
+                "הולכין אחר הראשון – but she does not bring the second, but rather from the species that she set aside/designated first, whether it was a sin-offering first or whether it was a bunt-offering. And the Halakha is according to the first Tanna/teacher (i.e., that both the sin-offering and burnt-offering shojld come from the same species).",
+                "לא יביאו היורשים חטאתה – for it is a sin-offering where its owners had died. But if it is not for this reason, we bring a sin-offering even though she offered a burnt-offering first. But even thought that in every case/place the sin-offering precedes the burnt-offering, this is especially for the Mitzvah, but not to be indispensable/to invalidate an act by omission."
+            ]
+        ],
+        [
+            [
+                "במה דברים אמורים בכהן נמלך (under what circumstances do the rules apply? In the case of a Kohen who makes inquiry) – It is referring to the first chapter [of Tractate Kinnim, Mishnayot 2-3]. And this is what we stated: Under what circumstances do the rules apply? That a sin-offering that was combined/mixed with a burnt-offering that all of them should be left to die, and similarly, one to this one and two to that one and the third to that one, that the minority is Kosher/fit, these words regard a Kohen that comes to inquire and to ask what is their law. But a Kohen who does not inquire and acted according to this own knowledge, one complete couple of sacrificial birds above [the red line] for one woman, the burnt offering is kosher/fit but the sin-offering is invalid. But if he made [an offering of] one complete couple of sacrificial birds below [the red line], the sin-offering is valid and the burnt-offering is invalid. Therefore, one (i.e., sin-offering) for this one [woman] and one (i.e., burnt-offering) for that one [woman, two [complete couples of sacrificial birds] for this one [woman] (i.e., sin-offering) and two [complete couples of sacrificial birds] for that one [woman] (i.e., burnt-offering) and made all of them, above [the red line], half are kosher which are the burnt-offerings and half of them are invalid which are sin-offerings. But if he made [an offering of] all of them, below [the red line], the sin-offerings are kosher/fit but the burnt-offerings are invalid. And all of the first chapter [of Tractate Kinnim] speaks of ab initio, but this chapter speaks of post-facto/after-the-fact. And one [burnt-offering] to this woman and two [burnt-offerings] to that woman, that we stated above when he (i.e., the Kohen) makes inquiry, the minority are kosher, here without inquiry, the majority are kosher/fit, since he (i.e., the Kohen) made [the offering of] half of them above [the red line] and half of them below [the red line]. How so? Behold that from one [sin-offering] for this [woman], he (i.e., the Kohen) made that couple of bird-offerings of [this] woman above [the red line] and from two couples of bird-offerings of another woman, he (i.e., the Kohen) made one individual pigeon from them above [the red line] in order that half of them would be above, and there remained three individual pigeons below [the red line], behold two burnt-offerings above [the red line] ae kosher/fit, and two sin-offerings below [the red line], behold two couples of bird-offerings are kosher/fit, and the third is invalid, and this is the majority that is kosher. And similarly, two [couples of bird-offerings] for this woman and three [couples of bird-offerings] for that woman, from the two couples of bird-offerings, there are four individual pigeons [offered] above [the red line], and furthermore, he (i.e., the Kohen) took one individual pigeon from the three couples of bird offerings, there are five individual pigeons [offered] above [the red line] and five [individual pigeons offered] below [the red line]; from the five individual pigeons [offered] above [the red line], there are three burnt-offerings and from [that offered] below [the red line] there are three sin-offerings, behold three couples of bird-offerings are kosher, and this is the majority that are kosher/fit, but however, ten [couples of bird-offerings] for this [woman] and one-hundred [couples of bird-offerings] for that [woman], it is impossible to find in this matter because they are pairs, and one needs to state that the majority are kosher/fit, as is taught in our Mishnah, he does not return ought other than one to this [woman] and two to that [woman], etc., which are not pairs, but since it is taught in the Mishnah above that in this manner the minority are kosher/fit, it also teaches in this manner that the majority are kosher/fit without making inquiry. But however, even with ten [couples of sacrificial birds] to this [woman] and one-hundred [couples of sacrificial birds] to that [woman], the majority are kosher, for there is nothing invalid from them other than ten [couples of sacrificial birds], for perhaps all of the couples of sacrificial birds were of one woman [offered] above [the red line] and the sin-offerings were invalidated, or all of them [were offered] below [the red line] and the burnt-offerings were invalidated, by force, ten complete couples of bird-sacrifices are invalid.",
+                "את שלמעלה מחצה כשר ומחצה פסול – [half of them are kosher/fit and half are invalid] since he (i.e., the Kohen) made [the offering up] of a complete couple of bird-offerings above [the red line]. For since these couples of bird-offerings were for two women, they should bring another couple of bird-offerings in partnership and give them between them, if from the first is a burnt-offering for Leah, the let the last be a sin-offering for Leah, or its opposite. And specifically, he (i.e., the Kohen) made [the offering of] a complete couple of bird-offerings above [the red line], but if he split up/divided the couples of bird-offerings, one individual pigeon above [the red line] and one individual pigeon below [the red line] everything is Kosher, for I state that the burnt-offering is above [the red line] and the sin-offering is below [the red line], for the couples of bird-offerings are specified through the action of the Kohen."
+            ],
+            [
+                "זה הכלל כל מקום שאתה יכול לחלוק כו' – meaning to say, that the couple of sacrificial-birds of one woman is not divided in half, but rather one couple of sacrificial birds [is offered] above [the red line] and another woman’s couple of sacrificial birds [is offered] below [the red line], half of it is kosher/fit and half of it is invalid.",
+                "וכל מקום כו' – as for example, one [couple of sacrificial birds] to this [woman] and two [couples of sacrificial birds] to that [woman] where there is a division of one woman’s [couple of sacrificial birds to be offered] above [the red line] and below [the red line], the majority are kosher, as has been explained."
+            ],
+            [
+                "חטאת לזו ועולה לזו – this also refers to that which is taught above in the first chapter [of Tractate Kinnim, Mishnah 3], a burnt-offering that became mixed/combined with a sin-offering or the opposite, all of them are left to die. And these words [apply] when [the priest] made inquiry on the mixture and made [the offering] of one couple of sacrificial birds above [the red line] and one couple of sacrificial birds below [the red line], half of them are kosher/fit and half of them are invalid. But even though that he did not come to make inquiry, we state to him that he (i.e., the Kohen) should not offer them up, as it is taught, they should all be left to die, now that he didn’t make any inquiry, we state that each one should be performed according to Halakha and they are kosher/fit."
+            ],
+            [
+                "חטאת ועולה וסתומה ומפורשת – two women who purchased three couples of sacrificial birds, this one (i.e., woman) needs a burnt offering and a complete couple of sacrificial birds, that is two burnt-offerings and one sin-offering, and the second [woman] needs one sin offering and one complete couple of sacrificial birds, which are two sin-offerings and one burnt-offering, and they designated/specified one individual pigeon from the couple of sacrificial birds for a burnt-offering for this one (i.e., woman) and one individual pigeon as a sin-offering for that one [woman], and one from the couple of sacrificial birds they left undesignated , for they didn’t specify which would be for a burnt-offering and which for a sin-offering. But the third [woman] they designated/specified which was for a burnt-offering and which was for a sin-offering, but the owners didn’t specify behold a sin-offering for this [woman] and a burnt-offering for that one [woman] and an undesignated couple of sacrificial birds and a designated couple of sacrificial birds, and he (i.e., the Kohen) needs to offer up as a sacrifice these two couples of sacrificial birds undesignated for both of them, the burnt-offerings above [the red line] and the sin-offerings below [the red line], and a burnt-offering for this one [woman] and a sin-offering for that [woman] he needs to offer in the name of the owners. But if the Kohen gave them, one-half below [the red line] and one-half above [the red line], none are kosher/fit other than the undesignated ones, which type did he made as a burnt-offering and which type did he make as a sin-offering, it is kosher/fit, since each couple of sacrificial birds was of its own.",
+                "מתחלקת בימיהם – since he purchased them in a mixture, the one fulfilled for the sin-offering and the other fulfilled for the burnt-offering."
+            ],
+            [
+                "חטאת שנתערבה בחובה – that is to say, that which we taught above in the Chapter One [Tractate Kinnim, Mishnah two] a sin-offering that was combined/confused with an obligatory sacrifice is not kosher/fit other than only the number corresponding to the sin-offerings among [the offerings brought in fulfillment of] an obligation, that sometimes, that number goes up to half kosher/fit and half invalid, and sometimes it goes to less than half, and it will explain further on how so.",
+                "חובה שנים בחטאת מחצה כשר ומחצה פסול – explanation, two couples of bird sacrifices for an obligation they have twice as many as that brought for a sin-offering, as for example, that he offered up as a sacrifice from them one burnt-offering and there remained two sin-offerings and one burnt-offering.",
+                "מחצה כשר ומחצה פסול – that one burnt-offering that remains cannot be offered lest this is the one that is set for a sin-offering, and a sin-offering that is confused/combined he (i.e., the Kohen) cannot offer up lest it is the remaining burnt-offering, therefore he does not offer up ought other than two sin-offerings, but the sin-offering that is confused/combined and the burnt-offering that remains are invalid, and this is half of them are kosher/fit and half of them are invalid.",
+                "חטאת שנים בחובה מנין שבחובה כשר – explanation, as for example, that she offered up one sin-offering from the two couples of bird sacrifices and there remained two burnt-offerings and one sin-offering. Behold they are four individual pigeons with the sin-offering that was confused/mixed up between them, and he is not able to offer up two burnt-offerings lest he take the confused/mixed-up sin-offering, and also he cannot offer up two sin-offerings lest he take that [bird] that is set for the burnt-offering, therefore, he doesn’t sacrifice anything other than one sin-offering, for the burnt-offering of that is the lesser number that is the less than that which is half-kosher/fit. And in a similar manner we explain also and similarly the burnt-offering that was confused/mixed-up with an obligatory sacrifice."
+            ],
+            [
+                "הרי עלי קן לכשאלד זכר – we are dealing with a poor woman who gave birth, whereas if she was rich, she brings a sheep for her obligatory offering.",
+                "והכהן צריך לעשות שלש למעלה -that the couple of sacrificial birds for a free-will offering – both of them are burnt-offerings and the couple of sacrificial birds of the obligatory sacrifice is a burnt-offering above [the red line] and a sin-offering below [the red line], but he did not do so, but rather two [burnt-offerings] above [the red line] and two [sin-offerings] below, and he did not make inquiry with her to know on what she brought, and one individual pigeon was invalidated, therefore, she needs to bring another individual pigeon and she will offer it above [the red line].",
+                "ממין אחד – that is to say, in what case is this statement said, when they (i.e., the birds) were of one kind. But if there were two couples of sacrificial birds that she brought from two different species, that is, one couple of sacrificial birds that are turtle-doves and another that are pigeons, she must bring one individual turtle-dove and one individual pigeon, in order to replace the individual bird that was invalidated, and we don’t know if it was from the turtle-doves or from the pigeons, and it is taught in the Mishnah above (see Tractate Kinnin, Chapter 2, Mishnah 5): “They do not bring turtle-doves to make up pairs for young pigeons, or young pigeons to make up pairs for turtle-doves.”",
+                "פירשה נדרה - when she brought two couples of bird sacrifices to the Kohen, she specified and stated: \"these are for my vow, and those are for my obligation [sacrifice].\"",
+                "ממין אחד – meaning to say, if these two couples of bird sacrifices were from one species, that is, both of them were turtle-doves or both of them pigeons, and the Kohen offered from them two above [the red line] and two below [the red line], only one individual pigeon is kosher from all of the four that he sacrificed, and it is the burnt-offering that is the obligatory sacrifice, and she needs to bring three more individual pigeons and he (i.e., the Kohen) offers them one below [the red line] which is the sin-offering that is in the obligatory [sacrifice] and two above [the red line] and this is the vow.",
+                "משני מינים תביא ארבע – if she brought two couples of two bird sacrifices from two species and specified in her vow but the Kohen did not know which two them he performed (i.e., sprinkled the blood of) above [the red line] and which two of them he performed (i.e., sprinkled the blood of) below [the red line], she needs to bring four individual birds, for perhaps the two turtle-doves that she brought for her vow and they are burnt-offerings were performed below [the red line] and there remains for her the entire vow [to be fulfilled]. But the two pigeons which are obligatory were performed above [the red line] and the remains for her one pigeon for the sin-offering of her obligation, or perhaps the two pigeons of her obligation were performed below [the red line] and there remains upon her the pigeon of the burnt-offering from her obligatory [sacrifice].",
+                "קבעה נדרה – as for example, that she said at the time of vow: “I pledge upon myself a couple of sacrificial birds from a certain species, and she specified her vow as [mentioned] above, she did not specify anything at the time of the vow, but rather after she made an unspecified vow: “I pledge upon myself a couple of sacrificial birds,” she brought from whichever species that she wanted and stated: “these are for my vow.”",
+                "צריכה להביא עוד חמש פרידות – here we are speaking as for example, that after she established her vow and brought her vow with her obligatory [sacrifice] to the Kohen, the Kohen executed two [sprinklings of the blood of the sacrificial birds] above [the red line] and two [sprinklings of the blood of the sacrificial birds] below [the red line] and he did not know if he executed her vow above [the red line] and her obligatory sacrifice below [the red line] if [not] the opposite, and she also forgot which species [of birds] she established for her vow, whether turtle-doves or pigeons, she needs to bring another five single pigeons, for perhaps the vow was executed/performed below [the red line] and the obligatory [sacrifice] was executed above [the red line] and none of it was kosher/fit except the burnt-offering that is part of the obligatory offering alone and there remains upon her the sin-offering of the obligatory sacrifice and two burnt-offerings of the vow, but because she forgot which species [of birds] she established for her vow, she needs to bring two turtle doves and two pigeons and to execute/perform [the sprinkling of the blood] for all of them above [the red line] in order to fulfill her [sacrificial] obligation regarding her vow, and she also needs to bring a pigeon or a turtle dove for the sin-offering to complete her obligatory [sacrifice], hence five individual pigeons. And these words, when she brought from the outset her vow and her obligatory sacrifice, all of them were from one species [of birds]. But if she knew that at the outset that she brought her vow and her obligatory sacrifices from two kinds and she forgot from which species she established her vows, she needs to bring six individual pigeons, four [of them] to complete her vow, that is two turtle doves and two pigeons as we stated above, since she doesn’t know from which species she established her vow and she needs to fulfill her obligation of both of them, and the two turtle doves or the two pigeons to execute [the sprinkling of the blood] of one for a sin-offering and one for a burnt-offering to complete her obligatory sacrifice. But here we don’t say that it is enough for her with one pigeon or turtle dove for a sin-offering alone and that the burnt-offering that she offered initially will fulfill for her for the sake of her obligatory sacrifice as was stated above, for it is all well when she brought it from one species, she doesn’t need to bring [more] for the burnt-offering of her obligatory sacrifice, whichever way you turn, if those turtle doves that she established for her vow will both be executed below [the red line], if so, [the blood] of her obligatory sacrifice [was sprinkled] above [the red line] completely and she fulfilled her obligation from the burnt-offering, but if [the sprinkling of the blood of] the her obligatory sacrifice was executed as a burnt-offering below [the red line] and the sin offering above [the red line], if so, her vow also was executed [through sprinkling of blood] one above [the red line] and one below [the red line] and she fulfilled her obligation of her vow through one [of the sprinklings] , and the two turtle doves that she brought now with one [of them] she fulfilled her obligation regarding her vow and with one [of them] she fulfilled her obligation regarding the burnt-offering of her obligatory sacrifice. But if her obligatory sacrifice was performed completely [through sprinkling of the blood of the birds] below [the red line] then her sin-offering is kosher/fit, and her bunt-offering is invalid, the two turtle doves that she brought now – with one of them she completed her obligatory sacrifice and with of them it was a freewill offering, but the sin-offering that she brings now, is brought in doubtful [fulfillment] and she cannot consume it. But if the first ones were doves, she should bring now for her sin-offering a pigeon, but the burnt-offering is not necessary, whichever way you turn as we stated regarding the turtle doves. But when she brought two kinds of couples of bird sacrifices and she forgot which species she established for her vow and which species she established for her obligatory [sacrifice], and she also forgot what she stated explicitly and the Kohen executed each and every species [of bird] one [whose blood was sprinkled] above [the red line] and the other below [the red line] for he would hold that both of them are unspecified obligatory [sacrifices], she will bring four for her vow – two turtle doves and two doves, because she does not know which species she established for her vow, and also two species [that she needs for the sin-offering for her pair for the burnt-offering of her obligatory sacrifice], because she doesn’t know from which species it was, and we require a turtle dove corresponding to a turtle dove and a dove corresponding to a dove.",
+                "נתנתם לכהן ואין ידוע כו' – as for example – that she established her vow and established her obligatory [sacrifice] and brought to the Kohen a couple of sacrificial birds for her vow and a couple of sacrificial birds for her obligatory [sacrifice] and she does not know from which species she established for her vow and from which species she established for her obligatory [sacrifice], or if she gave to the Kohen two species or one species and the Kohen [himself] does not know if he executed every [sprinkling of blood] above [the red line] or every [sprinkling of blood] below [the red line] or half [of them] above [the red line] and half [of them] below [the red line], behold this one brings four individual birds for her vow – two turtle doves and two pigeons, and she also brings two for her obligatory [sacrifice] – one for a sin-offering and one for a burnt-offering from whichever of the two species that she wants, and she brings a sin-offering.",
+                "אמר רבי יהושע זהו שאמרו כו' – just as when the sheep is alive, only one voice comes forth from it, but when it is dead that it would be appropriate that its voice would stop, there comes out from it seven voices as it explains further on, here also, when she initially made her vow prior to bringing anything, she did not need anything other than one couple of sacrificial birds for her vow and one couple of sacrificial birds for her obligatory [sacrifice], but after she had established her vow and brought her vow and her obligatory [sacrifice], because she doesn’t know what she established and the Kohen does not know what he offered up as a sacrifice , she needs to bring four individual birds for her vow and four for her obligatory [sacrifice] as we stated.",
+                "קרניו לחצוצרות – for Shofarot, that we call the Shofar (before the destruction of the Temple) is now called a trumpet (see Talmud Sukkah 34a).",
+                "אף צמרו – to make from it Tekhelet (i.e., the purple-blue thread used for the show-fringes on the prayer shawl). They make from its wool a coat that is entirely Tekhelet and on the skirts of the garment are bells that produces a sound/voice. The first Tanna/teacher does not consider it because the Tekhelet does not produce a sound but rather the bells that are on the skirts of the garment around it.",
+                "רבי שמעון בן עקשיא אומר – even all of this is similar to this matter, for just as when it (i.e., the animal) is dead, its voice is seven, so also the Sages of Torah, when they age and come to feebleness/weakness in [physical] strength, they add wisdom [through their teaching].",
+                "שנאמר מסיר שפה לנאמנים – but Scripture is speaking about the common, uneducated person, for further on from this it is written (Job 12:24): “He deranges the leaders of the [uneducated/common] people, [And makes them wander in a trackless waste].”",
+                "בישישים חכמה – that is the Sages, but for the uneducated/common people, what is wisdom for them?"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..3e0276b767d057c444de81ac039844975b80e5c6
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/English/merged.json	
@@ -0,0 +1,131 @@
+{
+    "title": "Bartenura on Mishnah Kinnim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kinnim",
+    "text": [
+        [
+            [
+                "חטאת העוף נעשית למטה – from the red line [encircling the Temple altar at precisely half its height], as it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification (i.e., sin-offering) on the side of the altar, and what remains of the blood shall be drained out at the base of the altar,” the wall that its remainder is poured out toward the bottom of the altar (see Talmud Zevakhim 64b), and this is the lower wall below the red line, for the upper wall, that is from the [red] line and above, sometimes, it is poured out to the surrounding ledge (which was five cubits above the altar’s base, six cubits from the ground; it was one cubit wide on all sides, surrounding the altar. The priests would walk on this ledge while performing certain sacrificial functions), such as that he performed it above the surrounding ledge, that the [red] line is a cubit below the surrounding ledge.",
+                "וחטאת בהמה למעלה – as it is written (Leviticus 4:25, 30, 34): “[The priest shall take with his finger some of the blood of the purification offering and put it] on the horns of the altar [of burnt offering],” on the integral portion of the horn [of the altar]. ",
+                "עולת העוף למעלה – The burnt offering of the bird is above, as it is written (Leviticus 1:15): “[The priest shall bring it to the altar,] pinch off its head, and turn the whole into smoke on the altar; and its blood shall be drained [against the side of the altar],” just as the burning on the altar/letting rise in smoke is at the top of the altar, so the pinching and the wringing out [of the blood of the sacrifice] is at the top of the altar.",
+                "ושל בהמה למטה – as it is written concerning it (Leviticus 4:7): “[The priest shall put some of the blood on the horns of the altar of aromatic incense, which is in the Tent of Meeting, before the LORD,] and all the rest of the blood he shall pour out at the base of the altar/אל-יסוד המזבח of burnt offering.”",
+                "ואם שינה בזה ובזה פסול – this that is invalid if he performed the act [of offering] the sin-offering of the bird above [the red line], specifically regarding the sprinkling. But the pinching of the bird’s head of a sin-offering, even above [the red line] is kosher/fit, for pinching of the bird’s head is kosher in every place of the altar. But the burnt-offering of birds does not have sprinkling of blood, but only the wringing/squeezing out the blood, and if he performed it below [the red line] it is invalid.",
+                "סדר קנים של חובה אחד חטאת ואחד עולה – as for example, in the case of a man suffering from gonorrhea/זב, a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה and a woman after childbirth vaginally/יולדת, and ritual impurity with regard to the Temple and its sacred articles/טומאת מקדש וקדשיו and hearing the sound of an imprecation/שמיעת קול אלה and an erroneous statement without legal consequences/ביטוי שפתים, for all of them bring a bird in poverty, but rather that the man suffering from gonorrhea and the woman who experiences a flow of menstrual-type blood bring a bird, whether they are in poverty or in wealth, and even though there are bird-offerings of the convert which are obligations, and both of them are burnt-offerings, the Tanna/teacher was not troubled by them, because they are not all that frequent.",
+                "בנדרים ונדבות כולן עולות – because only burnt-offerings and peace-offerings are brought for vows and free-will offerings, but birds are not brought as peace-offerings, therefore, vows and free-will offerings are all burnt-offerings."
+            ],
+            [
+                "אפילו אחד ברבוא ימותו כולן – but it is not neutralized in a majority, for these are considered living creatures and are not neutralized.",
+                "חטאת שנתערה בחובה – a dove or a pigeon of a sin-offering that was mixed up with two couples of sacrificial birds of an obligatory offering, that is couples of sacrificial birds for a woman giving birth or a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה for each couple of sacrificial birds - of them one for a burnt-offering and one for a sin-offering, and it is now found that there are five pairs of pigeons that are mixed up together.",
+                "אין כשר אלא מנין חטאת שבתוכה – and he is not able to bring from those five pairs of pigeons other than two sin-offerings alone, that is the kosher number in two couples of sacrificial birds of an obligation. For if he made three sins-offerings, perhaps from the two couples of sacrificial birds, he made it, and not from that which was mixed up/confused in them, and from the two couples of sacrificial birds, they are not able to make only two sin-offerings, and he cannot make even one burnt-offering and one sin-offering.",
+                "וכן עולה – a pigeon or a dove that was separated for the sake of a burnt-offering.",
+                "שנתערבה בחובה – with two mere couples of sacrificial birds.",
+                "אין כשר אלא מנין עולות שבחובה – as is explained above concerning the sin-offering.",
+                "בן החובה מרובה ונדבה מועטת – as for example, one couple of sacrificial birds which is separated that were burnt-offerings, that was combined/confused with several unassigned couples of sacrificial birds that are burnt-offerings, that were mixed up/confused with several regular couples of sacrificial birds of women who gave birth or of a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, that each couple of sacrificial birds, one of them is a sin-offering and one of them is a burnt-offering.",
+                "בין וכו' – as for example, one unassigned set of sacrificial birds that became mixed up with several sets of sacrificial birds for burnt-offerings, and we call these burnt-offerings that were set aside as a free-will offering, because with vows and free-will offerings, all of them are burnt-offerings as is taught in the Mishnah at the beginning of the chapter (Tractate Kinnim, Chapter 1, Mishnah 1)."
+            ],
+            [
+                "בחובה ובנדבה – that the couple of sacrificial birds of obligatory offering that some of them are sin-offerings and some of them were burnt-offerings were mixed up with the couple of sacrificial birds for free-will offering – all of which are burnt offerings.",
+                "אבל בחובה שנתערבה זו בזו – from the couple of birds concerning which it not been decided if it for the woman who just experienced childbirth or for a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding that became mixed up with a couple of sacrificial birds of a woman who experiences childbirth or that of another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.",
+                "מחצה כשר ומחצה פסול – and he (i.e., the priest) offers up only two from the four that are mixed up, one for a burnt offering and one for a sin-offering, and nothing additional. For if he (i.e., the priest) had made two burnt offerings, perhaps he would do them from one nest, and every couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering.",
+                "המועט כשר – if one couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering that was mixed up with two or three other couples of birds, he (i.e., the priest) is not able to offer up other than one set of birds, a single pigeon for a sin-offering and a single pigeon for a burnt-offering. But he (i.e., the priest) cannot make two burnt-offerings, lest he take the couple of birds that has been first selected for a woman who gave birth, who cannot make from it other than one for a sin-offering and one for a burnt-offering. And similarly, if ten couples of birds were mixed with one-hundred, he (i.e., the priest) does not offer up from all of them other than ten sets of birds, some of them for sin-offerings and some of them for burnt-offerings and he rest of them are invalid, and that which is the smaller thing is kosher/fit.",
+                "בין משם אחד – one birth and another birth, a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding with another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.",
+                "בין משני שמות – a woman who has given birth with a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding, whether from two women whether from one woman, as will be explained further on."
+            ],
+            [
+                "רבי יוסי אומר כו' – not because Rabbi Yossi holds that there is a retroactive designation, and we should say that when the Kohen offered up one set of birds for one single denomination/class of them, the matter became clarified retroactively that from the beginning at the time of the taking of the set of birds, this set of birds was hers, but rather, the Gemara (Tractate Eruvin 37a) in the chapter: “With any [food] do they prepare an Eruv” that Rabbi Yossi is speaking that they made a condition at the time of purchase that the Kohen is able to make a set of birds that he desires for the sake of whichever woman that he wants. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "קן סתומה – that he did not specify that this one (i.e., bird) is for a sin-offering and that one is for a burnt-offering. And we don’t require that it had been decided upon, for it is obvious, that if one of them flew-off, he (i.e., the owner) would purchase another mate for the second [offering], for since they are separated one from the other (i.e., one for a sin-offering and the other for a burnt-offering), and each one has a designation/denomination upon it. But even a couple of sacrificial birds concerning which it has not yet been decided which is which and they stand together to be specified/defined, you might think I would say that if one flew off, the other would die, this comes to teach us that this is not the case.",
+                "לבין המתות – among couples of sacrificial birds that their judgment is that all of them would die, as for example, a sin-offering that got mixed in with a burnt-offering, as it is taught in the first chapter (Tractate Kinnin, Chapter 1, Mishnah 2).",
+                "לבין הקריבות – whether a couple of birds concerning which it has not been decided which is to be burnt offering, and which of them is the sin-offering that stand to be offered up.",
+                "פסול ופוסל אחד כנגדו – because it is not undetermined, and has been decided if it is for a sin-offering or for a burnt-offering, therefore, it does not invalidate other than the one that is its match in the pair, as will be explained further on."
+            ],
+            [
+                "פרח – one pigeon from this [pair of unassigned birds] to the other woman’s [pair of unassigned birds].",
+                "פוסל אחד בהליכתו – from the place that it separated itself. And it invalidates it itself or another from the place where it became mixed. For when one pigeon flew out from two couples of birds to two other couples of birds, there are three pigeons alone and five pigeons alone, but from three pigeons, one is not able to sacrifice only two, one for a burnt-offering and one for a sin-offering, for if he would make two of them burnt-offerings it is fund that the third that remains was fixed/established, and that one (i.e., pigeon) which flew away is for a sin-offering, and he is not able to offer any further from the five individual pigeons, other than the two sin-offerings, according to the law of sin-offerings that were mixed with an obligatory offering, as we stated in the first chapter (see Tractate Kinnim, Chapter 1, Mishnah 2), that is not kosher/fit other than the number of sin-offerings that is part of the obligatory offering. Alternatively, one does not offer up [as a sacrifice] the third that remains, for we are concerned that perhaps that they will offer up the one that flew away with the five single pigeons and make it is a sin-offering, and his fellow that remains with three individual birds will also make it a sin-offering, and it is found that there will be two sin-offerings from one couple of sacrificial birds. And similarly, from the five individual pigeons he is not able to offer only two sin-offerings and two burnt-offerings, for if he made three sin-offerings or three burnt-offerings, perhaps he would make them from two couples of sacrificial birds of one woman, and there is no law of two couples of sacrificial birds other than with two sin-offerings and two burnt-offerings, and that is that is it invalid – it or another [bird] in the place where it was mixed, and it invalidates the other [bird] that is corresponding to it from the place that it flew off and was separated from there.",
+                "חזר פוסל אחד בחזרתו – it (i.e., the original bird who flew off) returned and one of the five individual pigeons flew off into [this group of three], that it was now found four individual pigeons from here and four individual pigeons from there. The one through its return invalidates from the place that it separated from and left from there, and it or another are invalid in the place where it mixed there, and the cannot offer up other than one sin-offering and one burnt offering from the four that are here, and one sin-offering and one burnt-offering from the other four. For perhaps, that individual pigeon that flew away second is from the same two couples of sacrificial birds and is not the one that became mixed in it initially, and there remained there three individual pigeons from the two couples of sacrificial birds and that one that flew away there first, and similarly in the second place. But if he made in one place two burnt-offerings and one sin-offering, that [bird] which flew away to the other side would be set for a a sin-offering offering and he would not be able to offer up there [anything] other than one sin-offering, for perhaps, all thee sin-offerings that were made from here and there will be from two couples of sacrificial birds of one woman, therefore, one makes in every place one burnt-offering and one sin-offering, or two burnt-offerings and one sin-offering on this side and one sin-offering on that side, or two sin-offerings and a burnt offering on this side, and on the second side one burnt-offering, but if they returned and mixed together, always, there won’t be for them less than two couples of sacrificial birds that are fit/kosher."
+            ],
+            [
+                "אחת לזו ושתים לזו כו' – one pigeon flew off from the [woman with the] first [pair] to the [woman who had] two pairs, immediately that individual [bird] that remained in the first [pair] was disqualified/made unfit, for if one would make of it a sin-offering, it would established that it (i.e., the bird) that flew off was for a burnt-offering, and one is not able to offer up [from] the second bird, and with other couples of birds that were mixed up with them, burnt-offerings are [offered up] from only half-of the, like the burnt-offering that was mixed up with an obligatory [sacrifice]. And similarly if it flew off from the second [woman’s couples of sacrificial birds] to the third [woman’s couples of sacrificial birds], perhaps it flew off from the body of the second, but that which flew off from the first [woman] remained there with the second, and one cannot make from the second only two individual pigeons, one for a sin-offering and one for a burnt-offering, for if he made two burnt offerings, perhaps he would make them from the pigeons of the body of the second [woman’s couples of sacrificial birds], and if so, that [bird] which flew off from the third [woman’s couples of sacrificial birds] would be fixed for a sin-offering and he would not be able to make with the third [woman’s couples of sacrificial birds] only half of them as sin-offerings, but not more. And similarly, if it flew off from the third [woman’s couples of sacrificial birds] to the fourth [woman’s couples of sacrificial birds], perhaps the one (i.e., bird) that flew off was from the body of [couples of sacrificial birds] of the third [woman] , and there did not remain with her other than five individual pigeons and one pigeon from the second [woman’s couples of sacrificial birds] that was mixed up with the, and he (i.e., the Kohen) is not able to make with the third [woman’s couples of sacrificial birds] anything other than two burnt offerings and two sin-offerings because it was mixed up with the fourth [woman’s complement of sacrificial birds]. And similarly, when it (i.e., the bird) flew off from the fourth [woman’s complement of sacrificial birds] to the fifth [woman’s complement of sacrificial birds], the fourth [woman’s complement of sacrificial birds] is not kosher, other than for three sin-offerings and three sin-offerings. And similarly, from the fifth [woman’s couples to the sixth [woman’s couples of sacrificial birds], he (i.e., the Kohen) four sin-offerings and four burnt-offering. And similarly, from the sixth [woman’s couples of sacrificial birds] to the seventh [woman’s couples of sacrificial birds], it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than five sin-offerings and five burnt-offerings, for it if he (i.e., the Kohen) had made six burnt-offerings, it that [bird] which flew off would be established for sin-offerings in the seventh [woman’s couples of sacrificial birds] but he would not be able to make with the seventh [couples of sacrificial birds] anything other than seven sin-offerings without any burnt-offerings. But when he (i.e., the Kohen) returns from the seventh [woman’s couples of sacrificial offerings] and one pigeon flew off from the sixth, perhaps it was not the same [bird] that flew off at the beginning from the sixth [woman’s couples of sacrificial birds], but rather from the body of the seventh that it flew off, and it invalidated in the seventh [woman’s couples of sacrificial birds] two pigeons , and it is not kosher other than six sin-offerings and six sin-offerings, for he (i.e., the Kohen) had made seven sin-offerings, that [pigeon] that flew off would be fixed [and with others] for a burnt-offering, and he would not be able to offer only burnt-offerings form half of the pigeons, for the other half would be invalid according to the law of a burnt-offering that was mixed up with an obligatory sacrifice. And similarly, when it (i.e., the pigeon) flew off from the sixth [woman’s couples of sacrificial birds] to the fifth, it was disqualified in its return another couple of sacrificial birds and it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than four sin-offerings and four burnt-offerings, for perhaps from the sixth [woman’s couples of sacrificial birds] flew off one from the seventh [woman’s couples of sacrificial birds] and one from the fifth [woman’s couples of sacrificial birds] in [its] return, and there does not remain for her other than ten individual pigeons from her couples, but if he (i.e., the Kohen) made five sin-offerings and five burnt-offerings, perhaps the two individual pigeons that flew off from her would be offered both as burnt-offerings, and if so, they would make seven burnt-offerings with complements of bird offerings, or if both of them would be made as sin-offerings, it would not be able to make with six couples of bird-offerings six burnt-offerings and six sin-offerings. And similarly, from the fifth [woman’s couples of bird offerings] to the fourth [woman’s couples of bird offerings], and from the fourth [woman’s couples of bird offerings] to the third [woman’s couples of bird offerings]. And from the third [woman’s couples of bird offerings] to the second [woman’s couples of bird offerings], for there isn’t in the third [woman’s couples of bird offerings] other than two individual pigeons, one for a sin-offering and one for a burnt offering. But if you say, but why did the third [woman’s couples of bird offerings lose two [pigeons], for from those [birds] which flew away in the second [woman’s couples of bird offerings] with [their] return, they are not offered up [as sacrifices], for it is taught that the second [woman’s couples of bird offerings] has none, for we should have said that the third [woman’s couples of bird offerings] had two couples of bird offerings but in the second, there aren’t any, or in the second there is one couple of bird-offerings but in the third [woman’s couples of bird offerings] there is one set? But it is possible to say that since in the other [women’s couples] of bird offerings, from the fourth [woman’s couples] onward, two sets of bird-offerings were disqualified, one while going and one returning, we make this decree similarly with the third [woman’s couples of bird offerings]. But with the seventh [woman’s couples of bird offerings], only one couple of bird offerings is invalidated, for only one pigeon went from it in the return, whereas while going, nothing was invalidated and there is nothing missing from it.",
+                "פרח וחזר – this does not refer to the first or second [woman’s couples of bird-offerings, for since they don’t have anything but those [birds] left to die, if one of them flew off from the rest of the couples of bird-offerings, all of them would be left to die, as it is taught shortly in the Mishnah, and if one of those left to die flew off to all of them (i.e., the couples of bird-offerings), all of them would be left to die. But rather, it refers to the [bird] from the third [woman’s couples of bird-offerings] who flew off from it to the fourth [woman’s couples of bird-offerings], or from the fourth [woman’s couples of bird-offerings] to the fifth [woman’s couples of bird-offerings], or from the fifth [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings] or from the sixth [woman’s couples of bird-offerings] to the seventh [woman’s couples of bird-offerings,” and returned from the seventh [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings until the third [woman’s couples of bird-offerings], for from the seventh [woman’s couples of bird-offerings] is missing two individual pigeons, one through the first return and the other with the second return, and there isn’t fit/kosher in the seventh [woman’s couples of bird-sacrifices other than five individual pigeons for burnt-offerings and five individual pigeons for sin-offerings, for if he (i.e., the Kohen) would make six burnt-offerings, perhaps the two [birds] that left from it would be offered up as burnt-offerings, which are eight burnt-offerings, but in the seven couples of bird-offerings, there aren’t only burnt-offerings. And from the sixth [woman’s couple of bird-offerings] there is missing four individual pigeons, two through flying away and the first [one] returning, and two [pigeons] from the second [woman’s couples of bird-offerings], but there remained two kosher couples of bird-offerings, for if he (i.e., the Kohen) made three burnt-offerings, perhaps the four [birds] that left it will be burnt-offerings, hence seven burnt-offerings, but there aren’t in six couples of bird-offerings anything other than six burnt-offerings. And similarly, in the fifth [woman’s couples of bird-offerings], there is nothing kosher/fit there other than one [bird] for a burnt-offering and one [bird] for a sin-offering. And similarly, it is difficult here, since with the fourth [woman’s couples of bird-offerings] she has nothing, he (i.e., the Kohen) would be able to offer from the fifth [woman’s couples of bird-offerings] three burnt-offerings and three sin-offerings, for those that left from fourth [woman’s couples of bird-offerings] are not offered up, and according to this, that the fifth [woman’s couples of bird-offerings] has none other than one that he would be able to offer up, he would be able to offer up with the fourth [woman’s couples of bird-offerings] two burnt-offerings and two sin-offerings. But rather, we decreed that with each flying off [of a bird] and each return [of a bird], two couples of bird-offerings [a decree for this one – couple of bird-offerings – is for the sake of/on account of that one – couple of bird-offerings] are affected. And similarly, when it (i.e., the bird) flew off and returned a third time, they have nothing except for the seventh [woman’s couples of bird-offerings] that she has four [pairs of birds], similarly we decree with each flying off and return [of a bird] two couples of bird-offerings [are affected].",
+                "ויש אומרים השביעית לא הפסידה כלום – an explanation, with flying off and retuning a third time, but rather, always, one will offer up from it five couples of bird-offerings. For three individual pigeons flew off from it at the most, and there remained with it only eleven individual pigeons, he (i.e., the Kohen) will make from them five sin-offerings and five burnt-offerings, since even the sixth [woman’s couples of bird-offerings] has nothing. But here we don’t make the decree through this flying off like with the other couples of bird-offerings, sine it does not lose with flying off at any time, they didn’t make a decree regarding the return [of the birds to the nest]. But the Halakha is not according to the opinion of there are those who say."
+            ],
+            [
+                "קן סתומה – he did not explain which was [designated/specified] for a sin-offering and which was [designated/specified] for a burnt-offering.",
+                "וקן מפורשת – that it is known that this one was [designated/specified] for a sin-offering and that one was [designated] for a burnt-offering. But here, we are speaking when the two pigeons were combined together after they were designated/specified, and now it is not known which is for a sin-offering and which is for a burnt offering, and this is shown in the concluding clause [of the Mishnah] that teaches: “or [if] at first one which had been designated flew off to the first undesignated pair, all of them are left to die, but if the individual pigeons that had been designated/specified did not became mixed with each other, why should they be [all] left to die, but if the burnt-offering flew off, the remaining [bird] for the sin-offering should be offered up, and similarly, the unspecified/undesignated couple of sacrificial birds , should be offered up as one burnt-offering because of the burnt-offering that became mixed up with it. But we are speaking of when individual pigeons that were designated became mixed up one with another, but if one individual pigeon from the pair of sacrificial birds had not been designated/specified had been combined with that which was designated, he (i.e., the Kohen) should take one pair for second [bird] and designate one for a sin-offering and one for a burnt-offering, and the third that had been combined/mixed up together, all of them should be left to die. If one from the three that had been mixed up/combined returned and became combined with the individual [bird] remaining from the undesignated/specified group, or at the outset of flying off, combined one from the designated [pair] to that which was not designated/specified, which is the first as we stat, meaning to say, that at the outset of flying off, one went and combined with an undesignated pair, all of them should be left to die, for since the individual pigeons which had been designated had combined together, they are no longer offered up, and when one of them flee off in another place, that is, one from the ones left to die that flew off among those that were to be offered up, all of them should be left to die."
+            ],
+            [
+                "חטאת מכאן – an individual pigeon that was designated/specified for a sin-offering to one side, and an individual pigeon that was designated/specified for a burnt-offering to the second side, and two individual pigeons of an undesignated/unspecified nature (i.e., either for a sin-offering or for a burnt-offering) in the center.",
+                "פרח מן האמצע – one individual pigeon to the right and one individual pigeon to the left.",
+                "לא הפסיד כלום – that the one that is combined with the sin-offerings will be made for a sin-offering, and the one that is with the burnt-offerings will be made a burnt-offering, but not for a sin-offering, for perhaps he (i.e., the Kohen) will make it from the designated/specified [ones] for a burnt-offering.",
+                "חזר לאמצע – they (i.e., the pigeons) returned from the sides, one from here and the other from there and combined together, they are left to die, for they are a [designated] sin-offering and a [designated] burnt-offering that were combined/mixed together. But those which remained, each one alone, each are offered according to their respective law.",
+                "חזר מן האמצעיים לצדדין – those [designated] for sin-offerings and/or burnt-offerings are combined/mixed, and all are left to die.",
+                "אין מביאים תורים כנגד בני יונה – but rather either both of them are turtle-doves or both of them are pigeons.",
+                "תכפול ותביא עולתה בן יונה – as according to the law for the sin-offering. For the sin-offering is the essence/main object, whether he (i.e., the Kohen) set it aside first or whether he set it aside at the end.",
+                "הולכין אחר הראשון – but she does not bring the second, but rather from the species that she set aside/designated first, whether it was a sin-offering first or whether it was a bunt-offering. And the Halakha is according to the first Tanna/teacher (i.e., that both the sin-offering and burnt-offering shojld come from the same species).",
+                "לא יביאו היורשים חטאתה – for it is a sin-offering where its owners had died. But if it is not for this reason, we bring a sin-offering even though she offered a burnt-offering first. But even thought that in every case/place the sin-offering precedes the burnt-offering, this is especially for the Mitzvah, but not to be indispensable/to invalidate an act by omission."
+            ]
+        ],
+        [
+            [
+                "במה דברים אמורים בכהן נמלך (under what circumstances do the rules apply? In the case of a Kohen who makes inquiry) – It is referring to the first chapter [of Tractate Kinnim, Mishnayot 2-3]. And this is what we stated: Under what circumstances do the rules apply? That a sin-offering that was combined/mixed with a burnt-offering that all of them should be left to die, and similarly, one to this one and two to that one and the third to that one, that the minority is Kosher/fit, these words regard a Kohen that comes to inquire and to ask what is their law. But a Kohen who does not inquire and acted according to this own knowledge, one complete couple of sacrificial birds above [the red line] for one woman, the burnt offering is kosher/fit but the sin-offering is invalid. But if he made [an offering of] one complete couple of sacrificial birds below [the red line], the sin-offering is valid and the burnt-offering is invalid. Therefore, one (i.e., sin-offering) for this one [woman] and one (i.e., burnt-offering) for that one [woman, two [complete couples of sacrificial birds] for this one [woman] (i.e., sin-offering) and two [complete couples of sacrificial birds] for that one [woman] (i.e., burnt-offering) and made all of them, above [the red line], half are kosher which are the burnt-offerings and half of them are invalid which are sin-offerings. But if he made [an offering of] all of them, below [the red line], the sin-offerings are kosher/fit but the burnt-offerings are invalid. And all of the first chapter [of Tractate Kinnim] speaks of ab initio, but this chapter speaks of post-facto/after-the-fact. And one [burnt-offering] to this woman and two [burnt-offerings] to that woman, that we stated above when he (i.e., the Kohen) makes inquiry, the minority are kosher, here without inquiry, the majority are kosher/fit, since he (i.e., the Kohen) made [the offering of] half of them above [the red line] and half of them below [the red line]. How so? Behold that from one [sin-offering] for this [woman], he (i.e., the Kohen) made that couple of bird-offerings of [this] woman above [the red line] and from two couples of bird-offerings of another woman, he (i.e., the Kohen) made one individual pigeon from them above [the red line] in order that half of them would be above, and there remained three individual pigeons below [the red line], behold two burnt-offerings above [the red line] ae kosher/fit, and two sin-offerings below [the red line], behold two couples of bird-offerings are kosher/fit, and the third is invalid, and this is the majority that is kosher. And similarly, two [couples of bird-offerings] for this woman and three [couples of bird-offerings] for that woman, from the two couples of bird-offerings, there are four individual pigeons [offered] above [the red line], and furthermore, he (i.e., the Kohen) took one individual pigeon from the three couples of bird offerings, there are five individual pigeons [offered] above [the red line] and five [individual pigeons offered] below [the red line]; from the five individual pigeons [offered] above [the red line], there are three burnt-offerings and from [that offered] below [the red line] there are three sin-offerings, behold three couples of bird-offerings are kosher, and this is the majority that are kosher/fit, but however, ten [couples of bird-offerings] for this [woman] and one-hundred [couples of bird-offerings] for that [woman], it is impossible to find in this matter because they are pairs, and one needs to state that the majority are kosher/fit, as is taught in our Mishnah, he does not return ought other than one to this [woman] and two to that [woman], etc., which are not pairs, but since it is taught in the Mishnah above that in this manner the minority are kosher/fit, it also teaches in this manner that the majority are kosher/fit without making inquiry. But however, even with ten [couples of sacrificial birds] to this [woman] and one-hundred [couples of sacrificial birds] to that [woman], the majority are kosher, for there is nothing invalid from them other than ten [couples of sacrificial birds], for perhaps all of the couples of sacrificial birds were of one woman [offered] above [the red line] and the sin-offerings were invalidated, or all of them [were offered] below [the red line] and the burnt-offerings were invalidated, by force, ten complete couples of bird-sacrifices are invalid.",
+                "את שלמעלה מחצה כשר ומחצה פסול – [half of them are kosher/fit and half are invalid] since he (i.e., the Kohen) made [the offering up] of a complete couple of bird-offerings above [the red line]. For since these couples of bird-offerings were for two women, they should bring another couple of bird-offerings in partnership and give them between them, if from the first is a burnt-offering for Leah, the let the last be a sin-offering for Leah, or its opposite. And specifically, he (i.e., the Kohen) made [the offering of] a complete couple of bird-offerings above [the red line], but if he split up/divided the couples of bird-offerings, one individual pigeon above [the red line] and one individual pigeon below [the red line] everything is Kosher, for I state that the burnt-offering is above [the red line] and the sin-offering is below [the red line], for the couples of bird-offerings are specified through the action of the Kohen."
+            ],
+            [
+                "זה הכלל כל מקום שאתה יכול לחלוק כו' – meaning to say, that the couple of sacrificial-birds of one woman is not divided in half, but rather one couple of sacrificial birds [is offered] above [the red line] and another woman’s couple of sacrificial birds [is offered] below [the red line], half of it is kosher/fit and half of it is invalid.",
+                "וכל מקום כו' – as for example, one [couple of sacrificial birds] to this [woman] and two [couples of sacrificial birds] to that [woman] where there is a division of one woman’s [couple of sacrificial birds to be offered] above [the red line] and below [the red line], the majority are kosher, as has been explained."
+            ],
+            [
+                "חטאת לזו ועולה לזו – this also refers to that which is taught above in the first chapter [of Tractate Kinnim, Mishnah 3], a burnt-offering that became mixed/combined with a sin-offering or the opposite, all of them are left to die. And these words [apply] when [the priest] made inquiry on the mixture and made [the offering] of one couple of sacrificial birds above [the red line] and one couple of sacrificial birds below [the red line], half of them are kosher/fit and half of them are invalid. But even though that he did not come to make inquiry, we state to him that he (i.e., the Kohen) should not offer them up, as it is taught, they should all be left to die, now that he didn’t make any inquiry, we state that each one should be performed according to Halakha and they are kosher/fit."
+            ],
+            [
+                "חטאת ועולה וסתומה ומפורשת – two women who purchased three couples of sacrificial birds, this one (i.e., woman) needs a burnt offering and a complete couple of sacrificial birds, that is two burnt-offerings and one sin-offering, and the second [woman] needs one sin offering and one complete couple of sacrificial birds, which are two sin-offerings and one burnt-offering, and they designated/specified one individual pigeon from the couple of sacrificial birds for a burnt-offering for this one (i.e., woman) and one individual pigeon as a sin-offering for that one [woman], and one from the couple of sacrificial birds they left undesignated , for they didn’t specify which would be for a burnt-offering and which for a sin-offering. But the third [woman] they designated/specified which was for a burnt-offering and which was for a sin-offering, but the owners didn’t specify behold a sin-offering for this [woman] and a burnt-offering for that one [woman] and an undesignated couple of sacrificial birds and a designated couple of sacrificial birds, and he (i.e., the Kohen) needs to offer up as a sacrifice these two couples of sacrificial birds undesignated for both of them, the burnt-offerings above [the red line] and the sin-offerings below [the red line], and a burnt-offering for this one [woman] and a sin-offering for that [woman] he needs to offer in the name of the owners. But if the Kohen gave them, one-half below [the red line] and one-half above [the red line], none are kosher/fit other than the undesignated ones, which type did he made as a burnt-offering and which type did he make as a sin-offering, it is kosher/fit, since each couple of sacrificial birds was of its own.",
+                "מתחלקת בימיהם – since he purchased them in a mixture, the one fulfilled for the sin-offering and the other fulfilled for the burnt-offering."
+            ],
+            [
+                "חטאת שנתערבה בחובה – that is to say, that which we taught above in the Chapter One [Tractate Kinnim, Mishnah two] a sin-offering that was combined/confused with an obligatory sacrifice is not kosher/fit other than only the number corresponding to the sin-offerings among [the offerings brought in fulfillment of] an obligation, that sometimes, that number goes up to half kosher/fit and half invalid, and sometimes it goes to less than half, and it will explain further on how so.",
+                "חובה שנים בחטאת מחצה כשר ומחצה פסול – explanation, two couples of bird sacrifices for an obligation they have twice as many as that brought for a sin-offering, as for example, that he offered up as a sacrifice from them one burnt-offering and there remained two sin-offerings and one burnt-offering.",
+                "מחצה כשר ומחצה פסול – that one burnt-offering that remains cannot be offered lest this is the one that is set for a sin-offering, and a sin-offering that is confused/combined he (i.e., the Kohen) cannot offer up lest it is the remaining burnt-offering, therefore he does not offer up ought other than two sin-offerings, but the sin-offering that is confused/combined and the burnt-offering that remains are invalid, and this is half of them are kosher/fit and half of them are invalid.",
+                "חטאת שנים בחובה מנין שבחובה כשר – explanation, as for example, that she offered up one sin-offering from the two couples of bird sacrifices and there remained two burnt-offerings and one sin-offering. Behold they are four individual pigeons with the sin-offering that was confused/mixed up between them, and he is not able to offer up two burnt-offerings lest he take the confused/mixed-up sin-offering, and also he cannot offer up two sin-offerings lest he take that [bird] that is set for the burnt-offering, therefore, he doesn’t sacrifice anything other than one sin-offering, for the burnt-offering of that is the lesser number that is the less than that which is half-kosher/fit. And in a similar manner we explain also and similarly the burnt-offering that was confused/mixed-up with an obligatory sacrifice."
+            ],
+            [
+                "הרי עלי קן לכשאלד זכר – we are dealing with a poor woman who gave birth, whereas if she was rich, she brings a sheep for her obligatory offering.",
+                "והכהן צריך לעשות שלש למעלה -that the couple of sacrificial birds for a free-will offering – both of them are burnt-offerings and the couple of sacrificial birds of the obligatory sacrifice is a burnt-offering above [the red line] and a sin-offering below [the red line], but he did not do so, but rather two [burnt-offerings] above [the red line] and two [sin-offerings] below, and he did not make inquiry with her to know on what she brought, and one individual pigeon was invalidated, therefore, she needs to bring another individual pigeon and she will offer it above [the red line].",
+                "ממין אחד – that is to say, in what case is this statement said, when they (i.e., the birds) were of one kind. But if there were two couples of sacrificial birds that she brought from two different species, that is, one couple of sacrificial birds that are turtle-doves and another that are pigeons, she must bring one individual turtle-dove and one individual pigeon, in order to replace the individual bird that was invalidated, and we don’t know if it was from the turtle-doves or from the pigeons, and it is taught in the Mishnah above (see Tractate Kinnin, Chapter 2, Mishnah 5): “They do not bring turtle-doves to make up pairs for young pigeons, or young pigeons to make up pairs for turtle-doves.”",
+                "פירשה נדרה - when she brought two couples of bird sacrifices to the Kohen, she specified and stated: \"these are for my vow, and those are for my obligation [sacrifice].\"",
+                "ממין אחד – meaning to say, if these two couples of bird sacrifices were from one species, that is, both of them were turtle-doves or both of them pigeons, and the Kohen offered from them two above [the red line] and two below [the red line], only one individual pigeon is kosher from all of the four that he sacrificed, and it is the burnt-offering that is the obligatory sacrifice, and she needs to bring three more individual pigeons and he (i.e., the Kohen) offers them one below [the red line] which is the sin-offering that is in the obligatory [sacrifice] and two above [the red line] and this is the vow.",
+                "משני מינים תביא ארבע – if she brought two couples of two bird sacrifices from two species and specified in her vow but the Kohen did not know which two them he performed (i.e., sprinkled the blood of) above [the red line] and which two of them he performed (i.e., sprinkled the blood of) below [the red line], she needs to bring four individual birds, for perhaps the two turtle-doves that she brought for her vow and they are burnt-offerings were performed below [the red line] and there remains for her the entire vow [to be fulfilled]. But the two pigeons which are obligatory were performed above [the red line] and the remains for her one pigeon for the sin-offering of her obligation, or perhaps the two pigeons of her obligation were performed below [the red line] and there remains upon her the pigeon of the burnt-offering from her obligatory [sacrifice].",
+                "קבעה נדרה – as for example, that she said at the time of vow: “I pledge upon myself a couple of sacrificial birds from a certain species, and she specified her vow as [mentioned] above, she did not specify anything at the time of the vow, but rather after she made an unspecified vow: “I pledge upon myself a couple of sacrificial birds,” she brought from whichever species that she wanted and stated: “these are for my vow.”",
+                "צריכה להביא עוד חמש פרידות – here we are speaking as for example, that after she established her vow and brought her vow with her obligatory [sacrifice] to the Kohen, the Kohen executed two [sprinklings of the blood of the sacrificial birds] above [the red line] and two [sprinklings of the blood of the sacrificial birds] below [the red line] and he did not know if he executed her vow above [the red line] and her obligatory sacrifice below [the red line] if [not] the opposite, and she also forgot which species [of birds] she established for her vow, whether turtle-doves or pigeons, she needs to bring another five single pigeons, for perhaps the vow was executed/performed below [the red line] and the obligatory [sacrifice] was executed above [the red line] and none of it was kosher/fit except the burnt-offering that is part of the obligatory offering alone and there remains upon her the sin-offering of the obligatory sacrifice and two burnt-offerings of the vow, but because she forgot which species [of birds] she established for her vow, she needs to bring two turtle doves and two pigeons and to execute/perform [the sprinkling of the blood] for all of them above [the red line] in order to fulfill her [sacrificial] obligation regarding her vow, and she also needs to bring a pigeon or a turtle dove for the sin-offering to complete her obligatory [sacrifice], hence five individual pigeons. And these words, when she brought from the outset her vow and her obligatory sacrifice, all of them were from one species [of birds]. But if she knew that at the outset that she brought her vow and her obligatory sacrifices from two kinds and she forgot from which species she established her vows, she needs to bring six individual pigeons, four [of them] to complete her vow, that is two turtle doves and two pigeons as we stated above, since she doesn’t know from which species she established her vow and she needs to fulfill her obligation of both of them, and the two turtle doves or the two pigeons to execute [the sprinkling of the blood] of one for a sin-offering and one for a burnt-offering to complete her obligatory sacrifice. But here we don’t say that it is enough for her with one pigeon or turtle dove for a sin-offering alone and that the burnt-offering that she offered initially will fulfill for her for the sake of her obligatory sacrifice as was stated above, for it is all well when she brought it from one species, she doesn’t need to bring [more] for the burnt-offering of her obligatory sacrifice, whichever way you turn, if those turtle doves that she established for her vow will both be executed below [the red line], if so, [the blood] of her obligatory sacrifice [was sprinkled] above [the red line] completely and she fulfilled her obligation from the burnt-offering, but if [the sprinkling of the blood of] the her obligatory sacrifice was executed as a burnt-offering below [the red line] and the sin offering above [the red line], if so, her vow also was executed [through sprinkling of blood] one above [the red line] and one below [the red line] and she fulfilled her obligation of her vow through one [of the sprinklings] , and the two turtle doves that she brought now with one [of them] she fulfilled her obligation regarding her vow and with one [of them] she fulfilled her obligation regarding the burnt-offering of her obligatory sacrifice. But if her obligatory sacrifice was performed completely [through sprinkling of the blood of the birds] below [the red line] then her sin-offering is kosher/fit, and her bunt-offering is invalid, the two turtle doves that she brought now – with one of them she completed her obligatory sacrifice and with of them it was a freewill offering, but the sin-offering that she brings now, is brought in doubtful [fulfillment] and she cannot consume it. But if the first ones were doves, she should bring now for her sin-offering a pigeon, but the burnt-offering is not necessary, whichever way you turn as we stated regarding the turtle doves. But when she brought two kinds of couples of bird sacrifices and she forgot which species she established for her vow and which species she established for her obligatory [sacrifice], and she also forgot what she stated explicitly and the Kohen executed each and every species [of bird] one [whose blood was sprinkled] above [the red line] and the other below [the red line] for he would hold that both of them are unspecified obligatory [sacrifices], she will bring four for her vow – two turtle doves and two doves, because she does not know which species she established for her vow, and also two species [that she needs for the sin-offering for her pair for the burnt-offering of her obligatory sacrifice], because she doesn’t know from which species it was, and we require a turtle dove corresponding to a turtle dove and a dove corresponding to a dove.",
+                "נתנתם לכהן ואין ידוע כו' – as for example – that she established her vow and established her obligatory [sacrifice] and brought to the Kohen a couple of sacrificial birds for her vow and a couple of sacrificial birds for her obligatory [sacrifice] and she does not know from which species she established for her vow and from which species she established for her obligatory [sacrifice], or if she gave to the Kohen two species or one species and the Kohen [himself] does not know if he executed every [sprinkling of blood] above [the red line] or every [sprinkling of blood] below [the red line] or half [of them] above [the red line] and half [of them] below [the red line], behold this one brings four individual birds for her vow – two turtle doves and two pigeons, and she also brings two for her obligatory [sacrifice] – one for a sin-offering and one for a burnt-offering from whichever of the two species that she wants, and she brings a sin-offering.",
+                "אמר רבי יהושע זהו שאמרו כו' – just as when the sheep is alive, only one voice comes forth from it, but when it is dead that it would be appropriate that its voice would stop, there comes out from it seven voices as it explains further on, here also, when she initially made her vow prior to bringing anything, she did not need anything other than one couple of sacrificial birds for her vow and one couple of sacrificial birds for her obligatory [sacrifice], but after she had established her vow and brought her vow and her obligatory [sacrifice], because she doesn’t know what she established and the Kohen does not know what he offered up as a sacrifice , she needs to bring four individual birds for her vow and four for her obligatory [sacrifice] as we stated.",
+                "קרניו לחצוצרות – for Shofarot, that we call the Shofar (before the destruction of the Temple) is now called a trumpet (see Talmud Sukkah 34a).",
+                "אף צמרו – to make from it Tekhelet (i.e., the purple-blue thread used for the show-fringes on the prayer shawl). They make from its wool a coat that is entirely Tekhelet and on the skirts of the garment are bells that produces a sound/voice. The first Tanna/teacher does not consider it because the Tekhelet does not produce a sound but rather the bells that are on the skirts of the garment around it.",
+                "רבי שמעון בן עקשיא אומר – even all of this is similar to this matter, for just as when it (i.e., the animal) is dead, its voice is seven, so also the Sages of Torah, when they age and come to feebleness/weakness in [physical] strength, they add wisdom [through their teaching].",
+                "שנאמר מסיר שפה לנאמנים – but Scripture is speaking about the common, uneducated person, for further on from this it is written (Job 12:24): “He deranges the leaders of the [uneducated/common] people, [And makes them wander in a trackless waste].”",
+                "בישישים חכמה – that is the Sages, but for the uneducated/common people, what is wisdom for them?"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה קינים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..35d5c588805265fcce299cb2d94c1acaf0afb176
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/Hebrew/On Your Way.json	
@@ -0,0 +1,135 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Kinnim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה קינים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>חטאת העוף נעשית למטה.</b> מחוט הסקרא. דכתיב (ויקרא ה׳:ט׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, קיר שהשיריים שלו מתמצין ליסוד, וזהו קיר התחתון למטה מחוט הסקרא. דאי קיר העליון דהיינו מן החוט ולמעלה, פעמים שהוא מתמצה לסובב כגון שעושהו למעלה מן הסובב, שהחוט למטה מן הסובב אמה:",
+                "<b>וחטאת בהמה למעלה.</b> דכתיב קרנות, בגופה של קרן:",
+                "<b>עולת העוף למעלה.</b> דכתיב (שם א׳) ומלק והקטיר ונמצה דמו, מה הקטרה בראשו של מזבח, אף מליקה ומיצוי בראשו של מזבח:",
+                "<b>ושל בהמה למטה.</b> דכתיב בה יסוד:",
+                "<b>ואם שינה בזה ובזה פסול.</b> האי דפסול אם עשה מעשה חטאת העוף למעלה, דוקא בהזאה. אבל המליקה של חטאת, אף למעלה כשרה, דמליקה בכל מקום במזבח כשרה. ועולת העוף לית בה הזאה כי אם מיצוי, ואם עשאה למטה, פסולה:",
+                "<b>סדר קנין של חובה אחד חטאת ואחד עולה.</b> כגון זב וזבה ויולדת, וטומאת מקדש וקדשיו ושמיעת קול אלה, וביטוי שפתים, דכולן מביאין קן בדלות, אלא שזב וזבה מביאין קן בין בדלות בין בעשירות. ואע״ג דאיכא קינין של גר דהן חובה ושתיהן עולות, לא חייש תנא עלייהו, משום דלא שכיחי כולי האי:",
+                "<b>בנדרים ונדבות כולן עולות.</b> לפי שאין באין בנדר ונדבה אלא עולות ושלמים בלבד, ואין עופות באים שלמים, הלכך נדרים ונדבות שבעופות כולן עולות:"
+            ],
+            [
+                "<b>אפילו אחד ברבוא ימותו כולן.</b> ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי:",
+                "<b>חטאת שנתערבה בחובה.</b> בן יונה או תור של חטאת שנתערבה בשני קינין של חובה, דהיינו קינין סתמא של יולדת או של זבה, שכל קן מהן הוא אחד עולה ואחד חטאת, ונמצא עתה חמש פרידות מעורבות יחד:",
+                "<b>אין כשר אלא מנין חטאת שבחובה.</b> ואינו יכול להביא מאלו החמש פרידות רק שתי חטאות בלבד, שזהו מנין הכשר בשני קינין של חובה. דאי עביד שלש חטאות, שמא מן השני קינין עביד להו ולא מן המעורבת בהן, ומשני קינין אין יכולים לעשות רק שתי חטאות. ולא מצי עביד אפילו עולה אחת, דשמא יקח החטאת המעורבת:",
+                "<b>וכן עולה.</b> בן יונה או תור שהופרש לשם עולה:",
+                "<b>שנתערבה בחובה.</b> בשני קינין סתמא:",
+                "<b>אין כשר אלא מנין עולות שבחובה.</b> כדפרישנא לעיל גבי חטאת:",
+                "<b>בין שהחובה מרובה והנדבה מועטת.</b> כגון שקן אחד מפורש שהן עולות, נתערב עם כמה קינין סתמא של יולדת או של זבה שכל קן מהן אחד חטאת ואחד עולה:",
+                "<b>בין וכו׳</b> כגון קן אחד סתומה, שנתערב בכמה קינין של עולות. וקרינן לעולות מפורשות נדבה, משום דנדרים ונדבות כולן עולות כדתנן בריש פרקין:"
+            ],
+            [
+                "<b>בחובה ובנדבה.</b> שנתערבו קיני חובה שמקצתן חטאות ומקצתן עולות עם קיני נדבה שכולן עולות:",
+                "<b>אבל בחובה שנתערבה זו בזו.</b> קן סתומה של יולדת או של זבה שנתערבה בקן של יולדת או של זבה אחרת:",
+                "<b>מחצה כשר ומחצה פסול.</b> ומקריב מהארבעה המעורבים שנים בלבד, אחד לעולה ואחד לחטאת ולא יותר, דאי עביד שתי עולות שמא יעשה אותן מקן אחד, וכל קן סתומה הוא אחד עולה ואחד חטאת:",
+                "<b>המועט כשר.</b> אם נתערב קן אחד סתומה בשני קינים אחרים או בשלש, אינו יכול להקריב אלא קן אחד, פרידה אחת לחטאת ופרידה אחת לעולה. אבל שתי עולות לא מצי עביד, שמא יקח הקן שהוא מבורר תחלה ליולדת אחת שאינו יכול לעשות ממנו אלא אחד חטאת ואחד עולה. וכן אם נתערבו עשר קינין במאה, אינו מקריב מכולן אלא עשרה קינין, מקצתן חטאות ומקצתן עולות, והשאר פסולין, וזהו המועט כשר:",
+                "<b>בין משם אחד.</b> לידה ולידה, זיבה וזיבה. משתי נשים או מאשה אחת:",
+                "<b>בין משני שמות.</b> לידה וזיבה, בין משתי נשים בין מאשה אחת. כדמפרש ואזיל:"
+            ],
+            [
+                "<b>רבי יוסי אומר כו׳</b> לאו משום דסבר רבי יוסי יש ברירה ונימא דכשהקריב הכהן קן אחד לשם אחת מהן הוברר הדבר למפרע דמתחילה בשעת לקיחת הקן היה קן זה שלה, אלא מפרש בגמרא בפרק בכל מערבין (עירובין דף ל״ו) דר׳ יוסי מיירי בשהתנו בשעת לקיחה שיוכל הכהן לעשות קן שירצה לשם איזו אשה שירצה. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>קן סתומה.</b> שלא פירש זו חטאת וזו עולה. ולא מבעיא מפורשת, דפשיטא שאם פרח האחד יקח זוג לשני כיון שהן נפרשים זה מזה וכל אחד שמו עליו. אלא אפילו סתומה שעדיין הם יחד ועומדים להתפרש וסלקא דעתך אמינא שאם פרח האחד ימות השני, קמשמע לן:",
+                "<b>לבין המתות.</b> לבין קינין שמשפטן שימותו כולם, כגון חטאת שנתערבה בעולה דתנן בהו בפרק קמא ימותו כולם:",
+                "<b>לבין הקריבות.</b> לבין קינין סתומות העומדות ליקרב:",
+                "<b>פסול ופוסל אחד כנגדו.</b> לפי שהוא סתם ולא נתפרש אם חטאת אם עולה, לפיכך אינו פוסל אלא אחד כנגדו, כדמפרש ואזיל:"
+            ],
+            [
+                "<b>פרח.</b> פרידה אחת מזו לזו: ",
+                "<b>פוסל אחד בהליכתו.</b> ממקום שנפרש. ופסול הוא עצמו או אחר במקום שנתערב. דכשפרחה פרידה אחת משני קינין לשני קינין אחרים, הרי שלש פרידות לבד וחמש פרידות לבד, ומשלש פרידות אינו יכול להקריב רק שתים, אחד עולה ואחד חטאת, שאם יעשה שתים מהן עולות נמצא שהוקבע השלישי שנשאר ואותו שפרח לחטאת, ולא יוכל להקריב שוב מחמש פרידות כי אם שתי חטאות, כדין חטאת שנתערבה בחובה דאמרינן בפרק קמא דאין כשר אלא מנין חטאות שבחובה. אי נמי אין להקריב השלישי הנשאר, דחיישינן שמא יקריבו אותו שפרח בחמש פרידות ויעשוהו חטאת, וחבירו שנשאר בשלש פרידות נמי יעשוהו חטאת, ונמצאו שתי חטאות מקן אחד. וכן מן החמש פרידות אינו יכול להקריב רק שתי חטאות ושתי עולות, דכי עביד שלש חטאות או שלש עולות, דלמא עביד להו משני קינין של אשה אחת, ואין דין שני קינין אלא בשתי חטאות ושתי עולות. והיינו דפסול הוא או אחר במקום שנתערב, ופוסל [אחד] כנגדו ממקום שפרח ונפרש משם:",
+                "<b>חזר פוסל אחד בחזרתו.</b> חזר ופרח אחד מאותם החמש פרידות לתוך אלו השלש, שנמצאו עתה ארבע פרידות מכאן וארבע פרידות מכאן. פוסל אחד בחזרתו ממקום שנפרש ויצא משם, והוא או אחר פסולים במקום שמתערב שם, ואין יכולים להקריב אלא אחד חטאת ואחד עולה מן הארבעה שבכאן, ואחד חטאת ואחד עולה מן הארבעה האחרים. דדלמא אותה פרידה שפרחה שנית היא מאותם שני קינין ואינה אותה שנתערבה בה תחילה, ונשארו שם שלש פרידות מן השני קינין ואותה שפרחה שם ראשונה, וכן במקום השני. ואי עביד במקום אחד שתי עולות ואחד חטאת, יהא נקבע אותו שפרח לצד השני לחטאת ולא יוכל להקריב שם רק חטאת אחת, דדילמא כל השלש חטאות שנעשו מכאן ומכאן יהיו משני קינין של אשה אחת, הלכך עושה בכל מקום עולה אחת וחטאת אחת, או שתי עולות וחטאת אחת בצד זה וחטאת אחת בצד, זה או שתי חטאות ועולה בצד זה ובצד השני עולה אחת. ואם חזרו ונתערבו יחד, לעולם לא יהיו להם פחות משני קינין שהם כשרים:"
+            ],
+            [
+                "<b>אחת לזו ושתים לזו כו׳</b> פרח מן הראשונה פרידה אחת לשניה, מיד נפסל אותו יחידי שנשאר בראשונה, דאי יעשנו חטאת יהא נקבע אותו שפרח לעולה ולא יוכל להקריב בשניה ובקינין אחרות שנתערב בהן רק מחציין עולות, כמו עולה שנתערבה בחובה. וכי פרח מן השניה לשלישית, שמא מגופה של השניה פרח, ואותו שפרח מן הראשונה נשאר שם בשניה, ואינו יכול לעשות מן השניה רק שתי פרידות אחת חטאת ואחת עולה, דאי עביד שתי עולות, שמא מן הפרידות של גוף השניה יעשה ואם כן יהיה נקבע אותו שפרח בשלישית לחטאת ולא יוכל לעשות בשלישית רק מחציין חטאות ולא יותר. וכן כי פרח מן השלישית לרביעית, שמא מגופה של שלישית הוה אותו שפרח, ולא נשאר בה רק חמש פרידות ופרידה אחת מן השניה שנתערבה בהן, ואינו יכול לעשות בשלישית רק שתי חטאות ושתי עולות מפני אותו שנתערב ברביעית. וכן כי פרח מן הרביעית לחמישית אין כשר ברביעית אלא שלש חטאות ושלש עולות. וכן מחמישית לששית, יעשה בחמישית ארבע חטאות וארבע עולות. וכן מששית לשביעית אין כשר בששית כי אם חמש חטאות וחמש עולות, דאי עביד שש עולות יהא נקבע אותו שפרח בשביעית לחטאת ולא יוכל לעשות בשביעית כי אם שבע חטאות בלא שום עולות. וכי הדר מן השביעית ופרח אחד בששית, שמא לא הוא אותו שפרח בתחלה מששית, אלא מגופה של שביעית פרח ונפסלו בשביעית שתי פרידות, ואין כשר כי אם שש חטאות ושש עולות, דאי עביד שבע חטאות יהא נקבע אותו שפרח בששית [ובאחרים] לעולה, ולא יוכל להקריב רק עולות מחצי הפרידות, וחציין האחרים פסולים כדין עולה שנתערבה בחובה. וכי פרח מן הששית לחמישית נפסל בחזרה זו עוד קן אחד, ואין כשר בששית כי אם ארבע חטאות וד׳ עולות, דשמא מן הששית פרח מגופה אחת בשביעית ואחת בחמישית בחזרה, ולא נשאר לה כי אם עשר פרידות מגופה, ואי עביד חמש חטאות וחמש עולות דלמא השתי פרידות שפרחו ממנה יהיו קריבים עולות שתיהן ואם כן יעשו בשש קינין שבע עולות, או יהיו עשויין שתיהן חטאות, ואין יכולים לעשות בשש קינין אלא שש עולות ושש חטאות. וכן מחמישית לרביעית. ומרביעית לשלישית. ומשלישית לשניה, אין בשלישית כי אם שתי פרידות אחת חטאת ואחת עולה. ואם תאמר, ולמה הפסידה השלישית שתים, שהרי מאותן שפרחו בשניה בחזרה לא יקריבו, דהא קתני השניה אין לה כלום, והוה לן למימר בשלישית שני קינין ובשניה אין בה כלום, או בשניה קן אחד ובשלישית קן אחד. ויש לומר, כיון דבשאר קינין מרביעי ואילך נפסלו שני קינין אחד בהליכה ואחר בחזרה, גזרינן כמו כן בשלישית. אבל בשביעית לא נפסל כי אם קן אחד, דלא הלך ממנה רק פרידה אחת בחזרה, ואילו בהליכה לא נפסל בה כלום ולא נחסר ממנה דבר:",
+                "<b>פרח וחזר.</b> לאו אראשונה ושניה קאי, דכיון דאין להם כלום אלא מתים, אם פרח אחד מהם בין שאר קינין ימותו כולם כדתנן בסמוך ואם פרח מבין המתות לכולם כולם ימותו. אלא קאי אשלישית שפרח ממנה לרביעית, ומרביעית לחמישית, ומחמישית לששית, ומששית לשביעית, וחזר משביעית לששית עד השלישית, הרי מן השביעית חסר שתי פרידות, אחת בחזרה ראשונה ואחת בחזרה שניה. ואין כשר בשביעית רק חמש פרידות לעולות וחמש פרידות לחטאות, דאי עביד שש עולות, שמא השתים שהלכו ממנה יהיו קרבין עולות הרי שמונה עולות, ואין בשבע קינין רק שבע עולות. ומן הששית חסר ארבע פרידות, שתים בפריחה וחזרה ראשונה, ושתים בשניה, ונשארו שני קינין כשרים, דאי עביד שלש עולות, שמא ארבע שהלכו ממנה יהיו עולות הרי שבע עולות, ואין בששה קינים רק שש עולות. וכן החמישית אין כשר בה כי אם אחד לעולה ואחד לחטאת. וכמו כן קשיא בכאן כיון דהרביעית אין לה כלום היה יכול להקריב בחמישית שלש עולות ושלש חטאות, דהרי אותן שהלכו ברביעית אינן קריבות, ולפי זה שהחמישית אין לה אלא אחת היה יכול להקריב ברביעית שתי עולות ושתי חטאות. אלא גזרינן בכל פריחה וחזרה שני קינין [גזירה בזו אטר בזו]. וכן כי פרח וחזר פעם שלישית אין להם כלום לבד השביעית שיש לה ארבע, כמו כן גזרינן בכל פריחה וחזרה שני קינין:",
+                "<b>ויש אומרים השביעית לא הפסידה כלום.</b> פירוש, בפריחה וחזרה שלישית. אלא לעולם יקריבו ממנה חמש קינין. דשלש פרידות פרחו ממנה לכל היותר ונשארו בה רק אחת עשרה פרידות, ויעשה מהם חמש חטאות וחמש עולות, כיון דאף הששית אין לה כלום. והכא לא גזרינן בפריחה זו כמו בשאר קינין, דכיון דאינה מפסדת בפריחה בשום פעם, לא גזרו על החזרה. ואין הלכה כיש אומרים:"
+            ],
+            [
+                "<b>קן סתומה.</b> שלא פירש איזו חטאת ואיזו עולה:",
+                "<b>וקן מפורשת.</b> שידוע שזו חטאת וזו עולה. והכא מיירי שנתערבו שתי הפרידות יחד אחר שהיו מפורשות והשתא אין ידוע איזו חטאת ואיזו עולה, והכי מוכח בסיפא דקתני או שפרח מן המפורשת ראשון לסתומה ימותו כולם, ואם לא נתערבו פרידות המפורשות זו בזו אמאי ימותו, ואם העולה פרחה, החטאת הנשארת תקרב, וקן הסתומה יקריבו בה עולה אחת מפני העולה שנתערבה בה. אלא מיירי שנתערבו פרידות המפורשות זו בזו, ואם נתערבה פרידה אחת מן הקן הסתומה לתוך המפורשת, יקח זוג לשני ויפריש אחד חטאת ואחד עולה, והשלשה שנתערבו יחד ימותו כולן. חזר אחד מן השלשה שנתערבו ונתערב עם היחידי הנשאר בסתומה, או בתחילת הפריחה נתערב אחד מן המפורשות לסתומה, והיינו ראשון דקאמר, כלומר שבתחילת פריחה הלך אחד ונתערב בסתומה, ימותו כולן, דכיון שפרידות המפורשות נתערבו יחד אינן קרבין עוד, וכי פרח אחד מהן במקום אחר היינו אחד מן המתות שפרח לבין הקריבות, ימותו כולן:"
+            ],
+            [
+                "<b>חטאת מכאן.</b> פרידה המפורשת לחטאת לצד אחד, ופרידה המפורשת לעולה לצד השני, ושתי פרידות של קן סתומה באמצע:",
+                "<b>פרח מן האמצע.</b> פרידה אחת לימין ופרידה אחת לשמאל:",
+                "<b>לא הפסיד כלום.</b> דאותו שמעורב עם החטאת יעשה חטאת, ואותו שעם העולה יעשה עולה, אבל לא חטאת, דשמא יעשוהו מן העולה המפורשת:",
+                "<b>חזר לאמצע.</b> חזרו מן הצדדים אחד מכאן ואחד מכאן ונתערבו יחד, אלו ימותו, דחטאת ועולה נתערבו יחד. אבל אותן שנשארו כל אחד לבדו, קריבים כל אחד כדינו:",
+                "<b>חזר מן האמצעיים לצדדים.</b> הרי חטאות ועולות מעורבים, וימותו כולן:",
+                "<b>אין מביאים תורים כנגד בני יונה.</b> אלא או שניהם תורים או שניהן בני יונה:",
+                "<b>תכפול ותביא עולתה בן יונה.</b> כדין החטאת. שהחטאת היא עיקר, בין שהפרישתו תחילה בין שהפרישתו בסוף:",
+                "<b>הולכין אחר הראשון.</b> ואינה מביאה השני אלא ממין שהפרישה הראשון, בין שהיה הראשון חטאת בין שהיה עולה. והלכה כת״ק:",
+                "<b>לא יביאו היורשים חטאתה.</b> דהויא חטאת שמתו בעליה. ואי לא מהאי טעמא, מביאים חטאת אע״פ שקרבה עולה תחילה. ואע״ג דבכל מקום חטאת קודמת לעולה, היינו דוקא למצוה אבל לא לעכב:"
+            ]
+        ],
+        [
+            [
+                "<b>במה דברים אמורים בכהן נמלך.</b> אפירקא קמא קאי. והכי קאמרינן, במה דברים אמורים דחטאת שנתערבה בעולה שכולם ימותו, וכן אחת לזו ושתים לזו ושלש לזו דהמועט כשר, הני מילי בכהן שבא להמלך ולשאול איך משפטן. אבל בכהן שאינו נמלך ועשה לדעת עצמו קן שלם למעלה לאשה אחת, עולה כשרה וחטאת פסולה. ואם עשה קן שלם למטה, חטאת כשרה ועולה פסולה. הלכך, אחת לזו ואחת לזו שתים לזו כו׳ ועשה כולן למעלה, מחצה כשר דהיינו עולות, ומחצה פסול היינו חטאות. ואם עשה כולן למטה, חטאות כשרות ועולות פסולות. וכל פרקא קמא מיירי לכתחילה, והאי פרקא מיירי בדיעבד. ובאחת לזו ושתים לזו דאמרן לעיל בנמלך המועט כשר, הכא בלא נמלך המרובה כשר, כיון שעשה חציין למעלה וחציין למטה. כיצד, הרי שמאחת לזו עשה אותו קן של אשה למעלה ומשני קינין של אשה אחרת עשה פרידה אחת מהן למעלה כדי שיהיו חציין למעלה, ונשארו שלש פרידות למטה, הרי כשר שתי עולות למעלה ושתי חטאות למטה, הרי שני קינין כשרים ושלישי פסול, וזהו המרובה כשר. וכן שתים לזו ושלש לזו, מן השני קינים יש ארבע פרידות למעלה, ועוד לקח פרידה אחת מן השלשה קינין, הרי חמש פרידות למעלה וחמש פרידות למטה, מן החמש פרידות של מעלה יש שלש עולות, ושלמטה שלש חטאות, הרי שלשה קינין כשרים, וזהו המרובה כשר, ומיהו עשר לזו ומאה לזו, אי אפשר למצוא בענין זה לפי שהן זוגות, וצריך לומר דהמרובה כשר דתנן במתניתין אינו חוזר אלא לאחת לזו ושתים לזו כו׳ שאינן זוגות, ואיידי דתנן לעיל בכהאי גוונא המועט כשר, תנא נמי בכהאי גוונא המרובה כשר באינו נמלך. ומיהו אף בעשר לזו ומאה לזו המרובה כשר, שאין פסול מהן אלא עשרה קינים, דשמא כל הקינים של אשה אחת למעלה ונפסלו החטאות, או כולן למטה ונפסלו העולות, ועל כרחך עשרה קינים שלימים פסולים:",
+                "<b>את שלמעלה מחצה כשר ומחצה פסול.</b> כיון שעשה קן שלם למעלה. והואיל שקינים האלו לשתי נשים, יביאו קן אחד בשותפות ויתנו ביניהן, אם משל ראשון עולה ללאה, תהא באחרון חטאת ללאה, או איפכא. ודוקא עשה קן שלם למעלה, אבל אם חילק הקינים פרידה אחת למעלה ופרידה אחת למטה, הכל כשר, שאני אומר עולה למעלה וחטאת למטה, שהקינים מתפרשים בעשיית כהן:"
+            ],
+            [
+                "<b>זה הכלל כל מקום שאתה יכול לחלוק כו׳</b> כלומר, שקן אשה אחת אינו נחלק לשנים אלא קן אשה אחת למעלה וקן אשה אחרת למטה, מחצה כשר ומחצה פסול: ",
+                "<b>וכל מקום כו׳.</b> כגון אחת לזו ושתים לזו, שיש מחלק של אשה אחת למעלה ולמטה, המרובה כשר כדפרישית:  "
+            ],
+            [
+                "<b>חטאת לזו ועולה לזו כו׳</b> הא נמי קאי אדתני לעיל בפרק קמא, עולה שנתערבה בחטאת או איפכא, כולן ימותו. והני מילי בנמלך, אבל בלא נמלך על תערובתו ועשה קן למטה וקן למעלה, מחצה כשר ומחצה פסול. ואע״ג דאי אתי לאמלוכי אמרינן ליה לא תקריב, כדתניא ימותו כולן, השתא דלא נמלך אמרינן (שכל) אחד נעשה כהלכתו וכשר:"
+            ],
+            [
+                "<b>חטאת ועולה וסתומה ומפורשת.</b> שתי נשים שלקחו שלשה קינין, זו צריכה עולה וקן שלם, דהיינו שתי עולות וחטאת אחת, וזו צריכה חטאת וקן שלם דהיינו שתי חטאות ועולה אחת, ופירשו אחד מן הקינין פרידה עולה לזו ופרידה חטאת לזו, ואחד מן הקינין הניחו סתומה שלא פירשו איזו עולה ואיזו חטאת, והשלישית פירשו איזו עולה ואיזו חטאת, אבל בעלים לא נתפרשו, הרי חטאת לזו ועולה לזו וקן סתומה וקן מפורשת, וצריך להקריב שני הקינין הללו סתם על שתיהן, העולות למעלה וחטאות למטה, ועולה לזו וחטאת לזו צריך להקריב לשם בעלים. ואם נתנם הכהן חציין למטה וחציין למעלה, אין כשרה אלא סתומה, דהי מינייהו דעבד עולה והי מינייהו דעבד חטאת, כשר, כיון שכל קן וקן היה בפני עצמו:",
+                "<b>מתחלקת ביניהם.</b> הואיל ובעירוב לקחום, האחת יצאה ידי חטאת והאחת יצאה ידי עולה:"
+            ],
+            [
+                "<b>חטאת שנתערבה בחובה.</b> כלומר הא דתנינן לעיל בפרק קמא חטאת שנתערבה בחובה אין כשר אלא מנין חטאות שבחובה, שפעמים שעולה אותו מנין למחצה כשר ומחצה פסול, ופעמים שעולה לפחות ממחצה, ומפרש ואזיל כיצד:",
+                "<b>חובה שנים בחטאת מחצה כשר ומחצה פסול.</b> פירוש, שני קינין חובה שיש בהן כפלים בחטאת כגון שהקריב מהן עולה אחת ונשתיירו שתי חטאות ועולה אחת:",
+                "<b>מחצה כשר ומחצה פסול.</b> שעולה אחת הנשארת אינו יכול להקריב שמא זהו שנקבע לחטאת, וחטאת המעורבת אינו יכול להקריב שמא היא העולה הנשארת, הלכך אינו מקריב אלא שתי החטאות, והחטאת המעורבת והעולה הנשארת פסולין, והיינו מחצה כשר ומחצה פסול:",
+                "<b>חטאת שנים בחובה מנין שבחובה כשר.</b> פירוש, כגון שקרבה חטאת אחת מן השני קינין ונשתיירו שתי עולות וחטאת אחת, הרי הן ד׳ פרידות עם חטאת שנתערבה ביניהן, והרי אינו יכול להקריב שתי העולות שמא יקח חטאת המעורבת, וגם שתי חטאות לא יקריב שמא יקח אותו שנקבע לעולה, הלכך אינו מקריב אלא חטאת אחת, הרי עולה אותו מנין הפחות שבחובה לפחות ממחצה כשר. וכהאי גוונא מפרשינן נמי וכן עולה שנתערבה בחובה:"
+            ],
+            [
+                "<b>הרי עלי קן לכשאלד זכר.</b> ביולדת עניה עסקינן. דאילו עשירה מביאה כבש לחובתה:",
+                "<b>והכהן צריך לעשות שלש למעלה.</b> שקן נדבה שתיהן עולות וקן של חובה עולה למעלה וחטאת למטה, והוא לא עשה כן, אלא שתים למעלה ושתים למטה, ולא נמלך בה לדעת על מה הביאתן, ונפסלה פרידה אחת, הלכך צריכה שתביא פרידה אחרת ותקריבנה למעלה:",
+                "<b>ממין אחד.</b> כלומר, במה דברים אמורים, כשהיו ממין אחד. אבל היו השני קינין שהביאה משני מינים, דהיינו קן אחד תורים וקן אחד בני יונה, צריכה להביא פרידה אחת תור ופרידה אחת מבני יונה, כדי להשלים הפרידה שנפסלה, דלא ידעינן אם מן התורים אם מן בני יונה היתה, ותנן לעיל אין מביאים תורים כנגד בני יונה כו׳:",
+                "<b>פירשה נדרה.</b> כשהביאה שני קינין לכהן פירשה ואמרה אלו לנדרי ואלו לחובתי:",
+                "<b>ממין אחד.</b> כלומר אם שני קינין הללו היו ממין אחד דהיינו שניהן תורים או שניהן בני יונה, והקריב מהן הכהן שתים למעלה ושתים למטה, אין כשר אלא פרידה אחת מכל הארבע שהקריב, והיא העולה שבחובה, מידי דהוי כעולה שנתערבה בחובה דאמרן. לעיל אין כשר אלא מנין עולות שבחובה, וצריכה להביא עוד שלש פרידות ומקריב מהן אחת למטה והיא החטאת שבחובה, ושתים למעלה והוא הנדר:",
+                "<b>משני מינים תביא ארבע.</b> אם הביאה שני קינין משני מינים ופירשה נדרה ולא ידע הכהן איזה שתים מהן עשה למעלה ואיזה עשה למטה, צריכה להביא ארבע פרידות דשמא השתי תורים שהביאה לנדרה והן עולות נעשו למטה ונשאר עליה הנדר כולו, ושני בני יונה שהן חובה נעשו למעלה ונשאר עליה בן יונה אחד לחטאת מחובתה, או שמא שני בני יונה של חובה נעשו למטה ונשאר עליה בן יונה של עולה מחובתה:",
+                "<b>קבעה נדרה.</b> כגון שאמרה בשעת נדרה הרי עלי קן ממין פלוני. ופירשה נדרה דלעיל, לא פירשה כלום בשעת הנדר, אלא לאחר שנדרה סתם הרי עלי קן הביאה מאיזה מין שרצתה ואמרה אלו לנדרי:",
+                "<b>צריכה להביא עוד חמש פרידות.</b> הכא מיירי כגון שלאחר שקבעה נדרה והביאה נדרה עם חובתה אל הכהן עשה הכהן שתים למעלה ושתים למטה ולא ידע אם נדרה עשה למעלה וחובתה למטה אם להיפך, והיא גם היא שכחה איזה מין קבעה לנדרה אם תורים אם בני יונה, צריכה להביא עוד חמש פרידות, דשמא הנדר נעשה למטה והחובה למעלה ואין כשר אלא עולה שבחובה בלבד ונשאר עליה חטאת של חובה ושתי עולות של הנדר, ומפני ששכחה באיזה מין קבעה נדרה צריכה להביא שתי תורים ושני בני יונה ולעשות ארבעתן למעלה כדי לצאת ידי נדרה, וצריכה להביא נמי בן יונה או תור לחטאת להשלים חובתה, הרי חמש פרידות. והני מילי, כשהביאה מתחילה נדרה וחובתה הכל ממין אחד. אבל אם ידעה שמתחילה הביאה נדרה וחובתה משני מינים ושכחה מאיזה מין קבעה נדרה, צריכא להביא שש פרידות, ארבע להשלים נדרה דהיינו שתי תורים ושני בני יונה כדאמרן לעיל, כיון שאינה יודעת באיזה מין קבעה לנדרה וצריכה לצאת ידי שניהם, ושתי תורים או שני בני יונה לעשות אחד חטאת ואחד עולה להשלים חובתה. והכא לא אמרינן דדי לה בבן יונה או תור לחטאת בלבד ותעלה לה העולה שהקריבה תחילה לשם חובה כדאמרן לעיל, דבשלמא כשהביאה ממין אחד, אינה צריכה להביא לעולת חובתה, ממה נפשך, אם אותן תורין שקבעה לנדרה נעשה למטה שתיהן, א״כ חובתה למעלה כולה ויצאה ידי חובתה מעולה, ואם חובתה נעשית עולה למטה וחטאת למעלה, א״כ נדרה נמי נעשית אחת למעלה ואחת למטה ויצאה ידי נדרה מתוך אחד, ושתי תורים שהביאה עכשיו באחת יצאה ידי נדרה ובאחת ידי עולת חובתה. ואם חובתה נעשית כולה למטה והחטאת כשרה והעולה פסולה, השתי תורים שהביאה עכשיו באחת השלימה חובתה והאחת היא נדבה, וחטאת שמביאה עכשיו תביא על הספק ולא תאכל. ואם היו הראשונים יונים תביא עכשיו חטאתה בן יונה, ועולה אינה צריכה ממה נפשך כמו שאמרנו בתורים. אבל כשהביאה שני מינים ושכחה איזה מין קבעה לנדרה ואיזה מין קבעה לחובתה וגם שכחה מה פירשה, ועשה הכהן כל מין ומין אחד למעלה ואחד למטה שהיה. סבור ששניהן חובות סתומות, תביא ארבע לנדרה, שתי תורין ושני יונים, לפי שאינה יודעת איזה מין קבעה לנדרה, וגם שני מינין [צריכה לחטאת לזוגה לעולת חובתה], לפי שאינה יודעת מאיזה מין היתה, ואנן תור כנגד תור ויונה כנגד יונה בעינן:",
+                "<b>נתנתם לכהן ואין ידוע כו׳</b> כגון שקבעה נדרה וקבעה חובתה והביאה לכהן קן לנדרה וקן לחובתה ואינה יודעת מאיזה מין קבעה נדרה ומאיזה מין קבעה חובתה, או אם נתנה לכהן שני מינין או מין אחד והכהן אינו יודע אם עשה הכל למעלה או הכל למטה או מחצה למעלה ומחצה למטה, הרי זו מביאה ארבע פרידות לנדרה שתי תורין ושני בני יונה, ומביאה גם כן שתים לחובתה אחת חטאת ואחת עולה מאיזה משני מינים שתרצה, ומביאה חטאת:",
+                "<b>אמר רבי יהושע זהו שאמרו כו׳</b> כשם שהכבש חי אין יוצא ממנו אלא קול אחד, וכשהוא מת שהיה ראוי שיפסוק קולו יוצאים ממנו שבעה קולות כדמפרש ואזיל, הכא נמי כשנדרה תחילה קודם שהביאה כלום לא היתה צריכה אלא קן לנדרה וקן לחובתה, ולאחר שקבעה נדרה והביאה נדרה וחובתה, לפי שאינה יודעת מה קבעה ואין יודע הכהן מה הקריב, צריכה להביא ארבע פרידות לנדרה וארבע לחובתה כדאמרן:",
+                "<b>קרניו לחצוצרות.</b> לשופרות. דקרינן לשיפורא חצוצרתא:",
+                "<b>אף צמרו.</b> לעשות ממנו תכלת. עושים מצמרו מעיל שכולו תכלת ועל שוליו פעמונים שמשמיעים קול. ותנא קמא תכלת לא קא חשיב, לפי שאין התכלת משמיע קול אלא הפעמונים שעל שוליו סביב:",
+                "<b>רבי שמעון בן עקשיא אומר.</b> אף כל זה דומה להך מילתא, דכשם שכשהוא מת קולו שבעה, כך זקני תורה כל זמן שמזקינים ובאים לידי תשות כח, הן מוסיפין חכמה:",
+                "<b>שנאמר מסיר שפה לנאמנים.</b> ובעמי הארץ משתעי קרא, דלעיל מיניה כתיב מסיר לב ראשי עם הארץ:",
+                "<b>בישישים חכמה.</b> היינו תלמידי חכמים. דאילו עמי הארץ, חכמת מה להם:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Kinnim/Hebrew/merged.json
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@@ -0,0 +1,131 @@
+{
+    "title": "Bartenura on Mishnah Kinnim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kinnim",
+    "text": [
+        [
+            [
+                "<b>חטאת העוף נעשית למטה.</b> מחוט הסקרא. דכתיב (ויקרא ה׳:ט׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, קיר שהשיריים שלו מתמצין ליסוד, וזהו קיר התחתון למטה מחוט הסקרא. דאי קיר העליון דהיינו מן החוט ולמעלה, פעמים שהוא מתמצה לסובב כגון שעושהו למעלה מן הסובב, שהחוט למטה מן הסובב אמה:",
+                "<b>וחטאת בהמה למעלה.</b> דכתיב קרנות, בגופה של קרן:",
+                "<b>עולת העוף למעלה.</b> דכתיב (שם א׳) ומלק והקטיר ונמצה דמו, מה הקטרה בראשו של מזבח, אף מליקה ומיצוי בראשו של מזבח:",
+                "<b>ושל בהמה למטה.</b> דכתיב בה יסוד:",
+                "<b>ואם שינה בזה ובזה פסול.</b> האי דפסול אם עשה מעשה חטאת העוף למעלה, דוקא בהזאה. אבל המליקה של חטאת, אף למעלה כשרה, דמליקה בכל מקום במזבח כשרה. ועולת העוף לית בה הזאה כי אם מיצוי, ואם עשאה למטה, פסולה:",
+                "<b>סדר קנין של חובה אחד חטאת ואחד עולה.</b> כגון זב וזבה ויולדת, וטומאת מקדש וקדשיו ושמיעת קול אלה, וביטוי שפתים, דכולן מביאין קן בדלות, אלא שזב וזבה מביאין קן בין בדלות בין בעשירות. ואע״ג דאיכא קינין של גר דהן חובה ושתיהן עולות, לא חייש תנא עלייהו, משום דלא שכיחי כולי האי:",
+                "<b>בנדרים ונדבות כולן עולות.</b> לפי שאין באין בנדר ונדבה אלא עולות ושלמים בלבד, ואין עופות באים שלמים, הלכך נדרים ונדבות שבעופות כולן עולות:"
+            ],
+            [
+                "<b>אפילו אחד ברבוא ימותו כולן.</b> ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי:",
+                "<b>חטאת שנתערבה בחובה.</b> בן יונה או תור של חטאת שנתערבה בשני קינין של חובה, דהיינו קינין סתמא של יולדת או של זבה, שכל קן מהן הוא אחד עולה ואחד חטאת, ונמצא עתה חמש פרידות מעורבות יחד:",
+                "<b>אין כשר אלא מנין חטאת שבחובה.</b> ואינו יכול להביא מאלו החמש פרידות רק שתי חטאות בלבד, שזהו מנין הכשר בשני קינין של חובה. דאי עביד שלש חטאות, שמא מן השני קינין עביד להו ולא מן המעורבת בהן, ומשני קינין אין יכולים לעשות רק שתי חטאות. ולא מצי עביד אפילו עולה אחת, דשמא יקח החטאת המעורבת:",
+                "<b>וכן עולה.</b> בן יונה או תור שהופרש לשם עולה:",
+                "<b>שנתערבה בחובה.</b> בשני קינין סתמא:",
+                "<b>אין כשר אלא מנין עולות שבחובה.</b> כדפרישנא לעיל גבי חטאת:",
+                "<b>בין שהחובה מרובה והנדבה מועטת.</b> כגון שקן אחד מפורש שהן עולות, נתערב עם כמה קינין סתמא של יולדת או של זבה שכל קן מהן אחד חטאת ואחד עולה:",
+                "<b>בין וכו׳</b> כגון קן אחד סתומה, שנתערב בכמה קינין של עולות. וקרינן לעולות מפורשות נדבה, משום דנדרים ונדבות כולן עולות כדתנן בריש פרקין:"
+            ],
+            [
+                "<b>בחובה ובנדבה.</b> שנתערבו קיני חובה שמקצתן חטאות ומקצתן עולות עם קיני נדבה שכולן עולות:",
+                "<b>אבל בחובה שנתערבה זו בזו.</b> קן סתומה של יולדת או של זבה שנתערבה בקן של יולדת או של זבה אחרת:",
+                "<b>מחצה כשר ומחצה פסול.</b> ומקריב מהארבעה המעורבים שנים בלבד, אחד לעולה ואחד לחטאת ולא יותר, דאי עביד שתי עולות שמא יעשה אותן מקן אחד, וכל קן סתומה הוא אחד עולה ואחד חטאת:",
+                "<b>המועט כשר.</b> אם נתערב קן אחד סתומה בשני קינים אחרים או בשלש, אינו יכול להקריב אלא קן אחד, פרידה אחת לחטאת ופרידה אחת לעולה. אבל שתי עולות לא מצי עביד, שמא יקח הקן שהוא מבורר תחלה ליולדת אחת שאינו יכול לעשות ממנו אלא אחד חטאת ואחד עולה. וכן אם נתערבו עשר קינין במאה, אינו מקריב מכולן אלא עשרה קינין, מקצתן חטאות ומקצתן עולות, והשאר פסולין, וזהו המועט כשר:",
+                "<b>בין משם אחד.</b> לידה ולידה, זיבה וזיבה. משתי נשים או מאשה אחת:",
+                "<b>בין משני שמות.</b> לידה וזיבה, בין משתי נשים בין מאשה אחת. כדמפרש ואזיל:"
+            ],
+            [
+                "<b>רבי יוסי אומר כו׳</b> לאו משום דסבר רבי יוסי יש ברירה ונימא דכשהקריב הכהן קן אחד לשם אחת מהן הוברר הדבר למפרע דמתחילה בשעת לקיחת הקן היה קן זה שלה, אלא מפרש בגמרא בפרק בכל מערבין (עירובין דף ל״ו) דר׳ יוסי מיירי בשהתנו בשעת לקיחה שיוכל הכהן לעשות קן שירצה לשם איזו אשה שירצה. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>קן סתומה.</b> שלא פירש זו חטאת וזו עולה. ולא מבעיא מפורשת, דפשיטא שאם פרח האחד יקח זוג לשני כיון שהן נפרשים זה מזה וכל אחד שמו עליו. אלא אפילו סתומה שעדיין הם יחד ועומדים להתפרש וסלקא דעתך אמינא שאם פרח האחד ימות השני, קמשמע לן:",
+                "<b>לבין המתות.</b> לבין קינין שמשפטן שימותו כולם, כגון חטאת שנתערבה בעולה דתנן בהו בפרק קמא ימותו כולם:",
+                "<b>לבין הקריבות.</b> לבין קינין סתומות העומדות ליקרב:",
+                "<b>פסול ופוסל אחד כנגדו.</b> לפי שהוא סתם ולא נתפרש אם חטאת אם עולה, לפיכך אינו פוסל אלא אחד כנגדו, כדמפרש ואזיל:"
+            ],
+            [
+                "<b>פרח.</b> פרידה אחת מזו לזו: ",
+                "<b>פוסל אחד בהליכתו.</b> ממקום שנפרש. ופסול הוא עצמו או אחר במקום שנתערב. דכשפרחה פרידה אחת משני קינין לשני קינין אחרים, הרי שלש פרידות לבד וחמש פרידות לבד, ומשלש פרידות אינו יכול להקריב רק שתים, אחד עולה ואחד חטאת, שאם יעשה שתים מהן עולות נמצא שהוקבע השלישי שנשאר ואותו שפרח לחטאת, ולא יוכל להקריב שוב מחמש פרידות כי אם שתי חטאות, כדין חטאת שנתערבה בחובה דאמרינן בפרק קמא דאין כשר אלא מנין חטאות שבחובה. אי נמי אין להקריב השלישי הנשאר, דחיישינן שמא יקריבו אותו שפרח בחמש פרידות ויעשוהו חטאת, וחבירו שנשאר בשלש פרידות נמי יעשוהו חטאת, ונמצאו שתי חטאות מקן אחד. וכן מן החמש פרידות אינו יכול להקריב רק שתי חטאות ושתי עולות, דכי עביד שלש חטאות או שלש עולות, דלמא עביד להו משני קינין של אשה אחת, ואין דין שני קינין אלא בשתי חטאות ושתי עולות. והיינו דפסול הוא או אחר במקום שנתערב, ופוסל [אחד] כנגדו ממקום שפרח ונפרש משם:",
+                "<b>חזר פוסל אחד בחזרתו.</b> חזר ופרח אחד מאותם החמש פרידות לתוך אלו השלש, שנמצאו עתה ארבע פרידות מכאן וארבע פרידות מכאן. פוסל אחד בחזרתו ממקום שנפרש ויצא משם, והוא או אחר פסולים במקום שמתערב שם, ואין יכולים להקריב אלא אחד חטאת ואחד עולה מן הארבעה שבכאן, ואחד חטאת ואחד עולה מן הארבעה האחרים. דדלמא אותה פרידה שפרחה שנית היא מאותם שני קינין ואינה אותה שנתערבה בה תחילה, ונשארו שם שלש פרידות מן השני קינין ואותה שפרחה שם ראשונה, וכן במקום השני. ואי עביד במקום אחד שתי עולות ואחד חטאת, יהא נקבע אותו שפרח לצד השני לחטאת ולא יוכל להקריב שם רק חטאת אחת, דדילמא כל השלש חטאות שנעשו מכאן ומכאן יהיו משני קינין של אשה אחת, הלכך עושה בכל מקום עולה אחת וחטאת אחת, או שתי עולות וחטאת אחת בצד זה וחטאת אחת בצד, זה או שתי חטאות ועולה בצד זה ובצד השני עולה אחת. ואם חזרו ונתערבו יחד, לעולם לא יהיו להם פחות משני קינין שהם כשרים:"
+            ],
+            [
+                "<b>אחת לזו ושתים לזו כו׳</b> פרח מן הראשונה פרידה אחת לשניה, מיד נפסל אותו יחידי שנשאר בראשונה, דאי יעשנו חטאת יהא נקבע אותו שפרח לעולה ולא יוכל להקריב בשניה ובקינין אחרות שנתערב בהן רק מחציין עולות, כמו עולה שנתערבה בחובה. וכי פרח מן השניה לשלישית, שמא מגופה של השניה פרח, ואותו שפרח מן הראשונה נשאר שם בשניה, ואינו יכול לעשות מן השניה רק שתי פרידות אחת חטאת ואחת עולה, דאי עביד שתי עולות, שמא מן הפרידות של גוף השניה יעשה ואם כן יהיה נקבע אותו שפרח בשלישית לחטאת ולא יוכל לעשות בשלישית רק מחציין חטאות ולא יותר. וכן כי פרח מן השלישית לרביעית, שמא מגופה של שלישית הוה אותו שפרח, ולא נשאר בה רק חמש פרידות ופרידה אחת מן השניה שנתערבה בהן, ואינו יכול לעשות בשלישית רק שתי חטאות ושתי עולות מפני אותו שנתערב ברביעית. וכן כי פרח מן הרביעית לחמישית אין כשר ברביעית אלא שלש חטאות ושלש עולות. וכן מחמישית לששית, יעשה בחמישית ארבע חטאות וארבע עולות. וכן מששית לשביעית אין כשר בששית כי אם חמש חטאות וחמש עולות, דאי עביד שש עולות יהא נקבע אותו שפרח בשביעית לחטאת ולא יוכל לעשות בשביעית כי אם שבע חטאות בלא שום עולות. וכי הדר מן השביעית ופרח אחד בששית, שמא לא הוא אותו שפרח בתחלה מששית, אלא מגופה של שביעית פרח ונפסלו בשביעית שתי פרידות, ואין כשר כי אם שש חטאות ושש עולות, דאי עביד שבע חטאות יהא נקבע אותו שפרח בששית [ובאחרים] לעולה, ולא יוכל להקריב רק עולות מחצי הפרידות, וחציין האחרים פסולים כדין עולה שנתערבה בחובה. וכי פרח מן הששית לחמישית נפסל בחזרה זו עוד קן אחד, ואין כשר בששית כי אם ארבע חטאות וד׳ עולות, דשמא מן הששית פרח מגופה אחת בשביעית ואחת בחמישית בחזרה, ולא נשאר לה כי אם עשר פרידות מגופה, ואי עביד חמש חטאות וחמש עולות דלמא השתי פרידות שפרחו ממנה יהיו קריבים עולות שתיהן ואם כן יעשו בשש קינין שבע עולות, או יהיו עשויין שתיהן חטאות, ואין יכולים לעשות בשש קינין אלא שש עולות ושש חטאות. וכן מחמישית לרביעית. ומרביעית לשלישית. ומשלישית לשניה, אין בשלישית כי אם שתי פרידות אחת חטאת ואחת עולה. ואם תאמר, ולמה הפסידה השלישית שתים, שהרי מאותן שפרחו בשניה בחזרה לא יקריבו, דהא קתני השניה אין לה כלום, והוה לן למימר בשלישית שני קינין ובשניה אין בה כלום, או בשניה קן אחד ובשלישית קן אחד. ויש לומר, כיון דבשאר קינין מרביעי ואילך נפסלו שני קינין אחד בהליכה ואחר בחזרה, גזרינן כמו כן בשלישית. אבל בשביעית לא נפסל כי אם קן אחד, דלא הלך ממנה רק פרידה אחת בחזרה, ואילו בהליכה לא נפסל בה כלום ולא נחסר ממנה דבר:",
+                "<b>פרח וחזר.</b> לאו אראשונה ושניה קאי, דכיון דאין להם כלום אלא מתים, אם פרח אחד מהם בין שאר קינין ימותו כולם כדתנן בסמוך ואם פרח מבין המתות לכולם כולם ימותו. אלא קאי אשלישית שפרח ממנה לרביעית, ומרביעית לחמישית, ומחמישית לששית, ומששית לשביעית, וחזר משביעית לששית עד השלישית, הרי מן השביעית חסר שתי פרידות, אחת בחזרה ראשונה ואחת בחזרה שניה. ואין כשר בשביעית רק חמש פרידות לעולות וחמש פרידות לחטאות, דאי עביד שש עולות, שמא השתים שהלכו ממנה יהיו קרבין עולות הרי שמונה עולות, ואין בשבע קינין רק שבע עולות. ומן הששית חסר ארבע פרידות, שתים בפריחה וחזרה ראשונה, ושתים בשניה, ונשארו שני קינין כשרים, דאי עביד שלש עולות, שמא ארבע שהלכו ממנה יהיו עולות הרי שבע עולות, ואין בששה קינים רק שש עולות. וכן החמישית אין כשר בה כי אם אחד לעולה ואחד לחטאת. וכמו כן קשיא בכאן כיון דהרביעית אין לה כלום היה יכול להקריב בחמישית שלש עולות ושלש חטאות, דהרי אותן שהלכו ברביעית אינן קריבות, ולפי זה שהחמישית אין לה אלא אחת היה יכול להקריב ברביעית שתי עולות ושתי חטאות. אלא גזרינן בכל פריחה וחזרה שני קינין [גזירה בזו אטר בזו]. וכן כי פרח וחזר פעם שלישית אין להם כלום לבד השביעית שיש לה ארבע, כמו כן גזרינן בכל פריחה וחזרה שני קינין:",
+                "<b>ויש אומרים השביעית לא הפסידה כלום.</b> פירוש, בפריחה וחזרה שלישית. אלא לעולם יקריבו ממנה חמש קינין. דשלש פרידות פרחו ממנה לכל היותר ונשארו בה רק אחת עשרה פרידות, ויעשה מהם חמש חטאות וחמש עולות, כיון דאף הששית אין לה כלום. והכא לא גזרינן בפריחה זו כמו בשאר קינין, דכיון דאינה מפסדת בפריחה בשום פעם, לא גזרו על החזרה. ואין הלכה כיש אומרים:"
+            ],
+            [
+                "<b>קן סתומה.</b> שלא פירש איזו חטאת ואיזו עולה:",
+                "<b>וקן מפורשת.</b> שידוע שזו חטאת וזו עולה. והכא מיירי שנתערבו שתי הפרידות יחד אחר שהיו מפורשות והשתא אין ידוע איזו חטאת ואיזו עולה, והכי מוכח בסיפא דקתני או שפרח מן המפורשת ראשון לסתומה ימותו כולם, ואם לא נתערבו פרידות המפורשות זו בזו אמאי ימותו, ואם העולה פרחה, החטאת הנשארת תקרב, וקן הסתומה יקריבו בה עולה אחת מפני העולה שנתערבה בה. אלא מיירי שנתערבו פרידות המפורשות זו בזו, ואם נתערבה פרידה אחת מן הקן הסתומה לתוך המפורשת, יקח זוג לשני ויפריש אחד חטאת ואחד עולה, והשלשה שנתערבו יחד ימותו כולן. חזר אחד מן השלשה שנתערבו ונתערב עם היחידי הנשאר בסתומה, או בתחילת הפריחה נתערב אחד מן המפורשות לסתומה, והיינו ראשון דקאמר, כלומר שבתחילת פריחה הלך אחד ונתערב בסתומה, ימותו כולן, דכיון שפרידות המפורשות נתערבו יחד אינן קרבין עוד, וכי פרח אחד מהן במקום אחר היינו אחד מן המתות שפרח לבין הקריבות, ימותו כולן:"
+            ],
+            [
+                "<b>חטאת מכאן.</b> פרידה המפורשת לחטאת לצד אחד, ופרידה המפורשת לעולה לצד השני, ושתי פרידות של קן סתומה באמצע:",
+                "<b>פרח מן האמצע.</b> פרידה אחת לימין ופרידה אחת לשמאל:",
+                "<b>לא הפסיד כלום.</b> דאותו שמעורב עם החטאת יעשה חטאת, ואותו שעם העולה יעשה עולה, אבל לא חטאת, דשמא יעשוהו מן העולה המפורשת:",
+                "<b>חזר לאמצע.</b> חזרו מן הצדדים אחד מכאן ואחד מכאן ונתערבו יחד, אלו ימותו, דחטאת ועולה נתערבו יחד. אבל אותן שנשארו כל אחד לבדו, קריבים כל אחד כדינו:",
+                "<b>חזר מן האמצעיים לצדדים.</b> הרי חטאות ועולות מעורבים, וימותו כולן:",
+                "<b>אין מביאים תורים כנגד בני יונה.</b> אלא או שניהם תורים או שניהן בני יונה:",
+                "<b>תכפול ותביא עולתה בן יונה.</b> כדין החטאת. שהחטאת היא עיקר, בין שהפרישתו תחילה בין שהפרישתו בסוף:",
+                "<b>הולכין אחר הראשון.</b> ואינה מביאה השני אלא ממין שהפרישה הראשון, בין שהיה הראשון חטאת בין שהיה עולה. והלכה כת״ק:",
+                "<b>לא יביאו היורשים חטאתה.</b> דהויא חטאת שמתו בעליה. ואי לא מהאי טעמא, מביאים חטאת אע״פ שקרבה עולה תחילה. ואע״ג דבכל מקום חטאת קודמת לעולה, היינו דוקא למצוה אבל לא לעכב:"
+            ]
+        ],
+        [
+            [
+                "<b>במה דברים אמורים בכהן נמלך.</b> אפירקא קמא קאי. והכי קאמרינן, במה דברים אמורים דחטאת שנתערבה בעולה שכולם ימותו, וכן אחת לזו ושתים לזו ושלש לזו דהמועט כשר, הני מילי בכהן שבא להמלך ולשאול איך משפטן. אבל בכהן שאינו נמלך ועשה לדעת עצמו קן שלם למעלה לאשה אחת, עולה כשרה וחטאת פסולה. ואם עשה קן שלם למטה, חטאת כשרה ועולה פסולה. הלכך, אחת לזו ואחת לזו שתים לזו כו׳ ועשה כולן למעלה, מחצה כשר דהיינו עולות, ומחצה פסול היינו חטאות. ואם עשה כולן למטה, חטאות כשרות ועולות פסולות. וכל פרקא קמא מיירי לכתחילה, והאי פרקא מיירי בדיעבד. ובאחת לזו ושתים לזו דאמרן לעיל בנמלך המועט כשר, הכא בלא נמלך המרובה כשר, כיון שעשה חציין למעלה וחציין למטה. כיצד, הרי שמאחת לזו עשה אותו קן של אשה למעלה ומשני קינין של אשה אחרת עשה פרידה אחת מהן למעלה כדי שיהיו חציין למעלה, ונשארו שלש פרידות למטה, הרי כשר שתי עולות למעלה ושתי חטאות למטה, הרי שני קינין כשרים ושלישי פסול, וזהו המרובה כשר. וכן שתים לזו ושלש לזו, מן השני קינים יש ארבע פרידות למעלה, ועוד לקח פרידה אחת מן השלשה קינין, הרי חמש פרידות למעלה וחמש פרידות למטה, מן החמש פרידות של מעלה יש שלש עולות, ושלמטה שלש חטאות, הרי שלשה קינין כשרים, וזהו המרובה כשר, ומיהו עשר לזו ומאה לזו, אי אפשר למצוא בענין זה לפי שהן זוגות, וצריך לומר דהמרובה כשר דתנן במתניתין אינו חוזר אלא לאחת לזו ושתים לזו כו׳ שאינן זוגות, ואיידי דתנן לעיל בכהאי גוונא המועט כשר, תנא נמי בכהאי גוונא המרובה כשר באינו נמלך. ומיהו אף בעשר לזו ומאה לזו המרובה כשר, שאין פסול מהן אלא עשרה קינים, דשמא כל הקינים של אשה אחת למעלה ונפסלו החטאות, או כולן למטה ונפסלו העולות, ועל כרחך עשרה קינים שלימים פסולים:",
+                "<b>את שלמעלה מחצה כשר ומחצה פסול.</b> כיון שעשה קן שלם למעלה. והואיל שקינים האלו לשתי נשים, יביאו קן אחד בשותפות ויתנו ביניהן, אם משל ראשון עולה ללאה, תהא באחרון חטאת ללאה, או איפכא. ודוקא עשה קן שלם למעלה, אבל אם חילק הקינים פרידה אחת למעלה ופרידה אחת למטה, הכל כשר, שאני אומר עולה למעלה וחטאת למטה, שהקינים מתפרשים בעשיית כהן:"
+            ],
+            [
+                "<b>זה הכלל כל מקום שאתה יכול לחלוק כו׳</b> כלומר, שקן אשה אחת אינו נחלק לשנים אלא קן אשה אחת למעלה וקן אשה אחרת למטה, מחצה כשר ומחצה פסול: ",
+                "<b>וכל מקום כו׳.</b> כגון אחת לזו ושתים לזו, שיש מחלק של אשה אחת למעלה ולמטה, המרובה כשר כדפרישית:  "
+            ],
+            [
+                "<b>חטאת לזו ועולה לזו כו׳</b> הא נמי קאי אדתני לעיל בפרק קמא, עולה שנתערבה בחטאת או איפכא, כולן ימותו. והני מילי בנמלך, אבל בלא נמלך על תערובתו ועשה קן למטה וקן למעלה, מחצה כשר ומחצה פסול. ואע״ג דאי אתי לאמלוכי אמרינן ליה לא תקריב, כדתניא ימותו כולן, השתא דלא נמלך אמרינן (שכל) אחד נעשה כהלכתו וכשר:"
+            ],
+            [
+                "<b>חטאת ועולה וסתומה ומפורשת.</b> שתי נשים שלקחו שלשה קינין, זו צריכה עולה וקן שלם, דהיינו שתי עולות וחטאת אחת, וזו צריכה חטאת וקן שלם דהיינו שתי חטאות ועולה אחת, ופירשו אחד מן הקינין פרידה עולה לזו ופרידה חטאת לזו, ואחד מן הקינין הניחו סתומה שלא פירשו איזו עולה ואיזו חטאת, והשלישית פירשו איזו עולה ואיזו חטאת, אבל בעלים לא נתפרשו, הרי חטאת לזו ועולה לזו וקן סתומה וקן מפורשת, וצריך להקריב שני הקינין הללו סתם על שתיהן, העולות למעלה וחטאות למטה, ועולה לזו וחטאת לזו צריך להקריב לשם בעלים. ואם נתנם הכהן חציין למטה וחציין למעלה, אין כשרה אלא סתומה, דהי מינייהו דעבד עולה והי מינייהו דעבד חטאת, כשר, כיון שכל קן וקן היה בפני עצמו:",
+                "<b>מתחלקת ביניהם.</b> הואיל ובעירוב לקחום, האחת יצאה ידי חטאת והאחת יצאה ידי עולה:"
+            ],
+            [
+                "<b>חטאת שנתערבה בחובה.</b> כלומר הא דתנינן לעיל בפרק קמא חטאת שנתערבה בחובה אין כשר אלא מנין חטאות שבחובה, שפעמים שעולה אותו מנין למחצה כשר ומחצה פסול, ופעמים שעולה לפחות ממחצה, ומפרש ואזיל כיצד:",
+                "<b>חובה שנים בחטאת מחצה כשר ומחצה פסול.</b> פירוש, שני קינין חובה שיש בהן כפלים בחטאת כגון שהקריב מהן עולה אחת ונשתיירו שתי חטאות ועולה אחת:",
+                "<b>מחצה כשר ומחצה פסול.</b> שעולה אחת הנשארת אינו יכול להקריב שמא זהו שנקבע לחטאת, וחטאת המעורבת אינו יכול להקריב שמא היא העולה הנשארת, הלכך אינו מקריב אלא שתי החטאות, והחטאת המעורבת והעולה הנשארת פסולין, והיינו מחצה כשר ומחצה פסול:",
+                "<b>חטאת שנים בחובה מנין שבחובה כשר.</b> פירוש, כגון שקרבה חטאת אחת מן השני קינין ונשתיירו שתי עולות וחטאת אחת, הרי הן ד׳ פרידות עם חטאת שנתערבה ביניהן, והרי אינו יכול להקריב שתי העולות שמא יקח חטאת המעורבת, וגם שתי חטאות לא יקריב שמא יקח אותו שנקבע לעולה, הלכך אינו מקריב אלא חטאת אחת, הרי עולה אותו מנין הפחות שבחובה לפחות ממחצה כשר. וכהאי גוונא מפרשינן נמי וכן עולה שנתערבה בחובה:"
+            ],
+            [
+                "<b>הרי עלי קן לכשאלד זכר.</b> ביולדת עניה עסקינן. דאילו עשירה מביאה כבש לחובתה:",
+                "<b>והכהן צריך לעשות שלש למעלה.</b> שקן נדבה שתיהן עולות וקן של חובה עולה למעלה וחטאת למטה, והוא לא עשה כן, אלא שתים למעלה ושתים למטה, ולא נמלך בה לדעת על מה הביאתן, ונפסלה פרידה אחת, הלכך צריכה שתביא פרידה אחרת ותקריבנה למעלה:",
+                "<b>ממין אחד.</b> כלומר, במה דברים אמורים, כשהיו ממין אחד. אבל היו השני קינין שהביאה משני מינים, דהיינו קן אחד תורים וקן אחד בני יונה, צריכה להביא פרידה אחת תור ופרידה אחת מבני יונה, כדי להשלים הפרידה שנפסלה, דלא ידעינן אם מן התורים אם מן בני יונה היתה, ותנן לעיל אין מביאים תורים כנגד בני יונה כו׳:",
+                "<b>פירשה נדרה.</b> כשהביאה שני קינין לכהן פירשה ואמרה אלו לנדרי ואלו לחובתי:",
+                "<b>ממין אחד.</b> כלומר אם שני קינין הללו היו ממין אחד דהיינו שניהן תורים או שניהן בני יונה, והקריב מהן הכהן שתים למעלה ושתים למטה, אין כשר אלא פרידה אחת מכל הארבע שהקריב, והיא העולה שבחובה, מידי דהוי כעולה שנתערבה בחובה דאמרן. לעיל אין כשר אלא מנין עולות שבחובה, וצריכה להביא עוד שלש פרידות ומקריב מהן אחת למטה והיא החטאת שבחובה, ושתים למעלה והוא הנדר:",
+                "<b>משני מינים תביא ארבע.</b> אם הביאה שני קינין משני מינים ופירשה נדרה ולא ידע הכהן איזה שתים מהן עשה למעלה ואיזה עשה למטה, צריכה להביא ארבע פרידות דשמא השתי תורים שהביאה לנדרה והן עולות נעשו למטה ונשאר עליה הנדר כולו, ושני בני יונה שהן חובה נעשו למעלה ונשאר עליה בן יונה אחד לחטאת מחובתה, או שמא שני בני יונה של חובה נעשו למטה ונשאר עליה בן יונה של עולה מחובתה:",
+                "<b>קבעה נדרה.</b> כגון שאמרה בשעת נדרה הרי עלי קן ממין פלוני. ופירשה נדרה דלעיל, לא פירשה כלום בשעת הנדר, אלא לאחר שנדרה סתם הרי עלי קן הביאה מאיזה מין שרצתה ואמרה אלו לנדרי:",
+                "<b>צריכה להביא עוד חמש פרידות.</b> הכא מיירי כגון שלאחר שקבעה נדרה והביאה נדרה עם חובתה אל הכהן עשה הכהן שתים למעלה ושתים למטה ולא ידע אם נדרה עשה למעלה וחובתה למטה אם להיפך, והיא גם היא שכחה איזה מין קבעה לנדרה אם תורים אם בני יונה, צריכה להביא עוד חמש פרידות, דשמא הנדר נעשה למטה והחובה למעלה ואין כשר אלא עולה שבחובה בלבד ונשאר עליה חטאת של חובה ושתי עולות של הנדר, ומפני ששכחה באיזה מין קבעה נדרה צריכה להביא שתי תורים ושני בני יונה ולעשות ארבעתן למעלה כדי לצאת ידי נדרה, וצריכה להביא נמי בן יונה או תור לחטאת להשלים חובתה, הרי חמש פרידות. והני מילי, כשהביאה מתחילה נדרה וחובתה הכל ממין אחד. אבל אם ידעה שמתחילה הביאה נדרה וחובתה משני מינים ושכחה מאיזה מין קבעה נדרה, צריכא להביא שש פרידות, ארבע להשלים נדרה דהיינו שתי תורים ושני בני יונה כדאמרן לעיל, כיון שאינה יודעת באיזה מין קבעה לנדרה וצריכה לצאת ידי שניהם, ושתי תורים או שני בני יונה לעשות אחד חטאת ואחד עולה להשלים חובתה. והכא לא אמרינן דדי לה בבן יונה או תור לחטאת בלבד ותעלה לה העולה שהקריבה תחילה לשם חובה כדאמרן לעיל, דבשלמא כשהביאה ממין אחד, אינה צריכה להביא לעולת חובתה, ממה נפשך, אם אותן תורין שקבעה לנדרה נעשה למטה שתיהן, א״כ חובתה למעלה כולה ויצאה ידי חובתה מעולה, ואם חובתה נעשית עולה למטה וחטאת למעלה, א״כ נדרה נמי נעשית אחת למעלה ואחת למטה ויצאה ידי נדרה מתוך אחד, ושתי תורים שהביאה עכשיו באחת יצאה ידי נדרה ובאחת ידי עולת חובתה. ואם חובתה נעשית כולה למטה והחטאת כשרה והעולה פסולה, השתי תורים שהביאה עכשיו באחת השלימה חובתה והאחת היא נדבה, וחטאת שמביאה עכשיו תביא על הספק ולא תאכל. ואם היו הראשונים יונים תביא עכשיו חטאתה בן יונה, ועולה אינה צריכה ממה נפשך כמו שאמרנו בתורים. אבל כשהביאה שני מינים ושכחה איזה מין קבעה לנדרה ואיזה מין קבעה לחובתה וגם שכחה מה פירשה, ועשה הכהן כל מין ומין אחד למעלה ואחד למטה שהיה. סבור ששניהן חובות סתומות, תביא ארבע לנדרה, שתי תורין ושני יונים, לפי שאינה יודעת איזה מין קבעה לנדרה, וגם שני מינין [צריכה לחטאת לזוגה לעולת חובתה], לפי שאינה יודעת מאיזה מין היתה, ואנן תור כנגד תור ויונה כנגד יונה בעינן:",
+                "<b>נתנתם לכהן ואין ידוע כו׳</b> כגון שקבעה נדרה וקבעה חובתה והביאה לכהן קן לנדרה וקן לחובתה ואינה יודעת מאיזה מין קבעה נדרה ומאיזה מין קבעה חובתה, או אם נתנה לכהן שני מינין או מין אחד והכהן אינו יודע אם עשה הכל למעלה או הכל למטה או מחצה למעלה ומחצה למטה, הרי זו מביאה ארבע פרידות לנדרה שתי תורין ושני בני יונה, ומביאה גם כן שתים לחובתה אחת חטאת ואחת עולה מאיזה משני מינים שתרצה, ומביאה חטאת:",
+                "<b>אמר רבי יהושע זהו שאמרו כו׳</b> כשם שהכבש חי אין יוצא ממנו אלא קול אחד, וכשהוא מת שהיה ראוי שיפסוק קולו יוצאים ממנו שבעה קולות כדמפרש ואזיל, הכא נמי כשנדרה תחילה קודם שהביאה כלום לא היתה צריכה אלא קן לנדרה וקן לחובתה, ולאחר שקבעה נדרה והביאה נדרה וחובתה, לפי שאינה יודעת מה קבעה ואין יודע הכהן מה הקריב, צריכה להביא ארבע פרידות לנדרה וארבע לחובתה כדאמרן:",
+                "<b>קרניו לחצוצרות.</b> לשופרות. דקרינן לשיפורא חצוצרתא:",
+                "<b>אף צמרו.</b> לעשות ממנו תכלת. עושים מצמרו מעיל שכולו תכלת ועל שוליו פעמונים שמשמיעים קול. ותנא קמא תכלת לא קא חשיב, לפי שאין התכלת משמיע קול אלא הפעמונים שעל שוליו סביב:",
+                "<b>רבי שמעון בן עקשיא אומר.</b> אף כל זה דומה להך מילתא, דכשם שכשהוא מת קולו שבעה, כך זקני תורה כל זמן שמזקינים ובאים לידי תשות כח, הן מוסיפין חכמה:",
+                "<b>שנאמר מסיר שפה לנאמנים.</b> ובעמי הארץ משתעי קרא, דלעיל מיניה כתיב מסיר לב ראשי עם הארץ:",
+                "<b>בישישים חכמה.</b> היינו תלמידי חכמים. דאילו עמי הארץ, חכמת מה להם:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה קינים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..f75b3eed8206ce6b5efe3a296f0a81301d07bce6
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,302 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Meilah",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "קדשי קדשים ששחטן בדרום – even though that their law is to be slaughtered in the north [part of the Temple courtyard] (see Tractate Zevakhim, Chapter 5, Mishnah 1), do not say that is like the one that is strangled (see Talmud Meilah 2a) for they were like Holy Things that died when they left the realm of religious sacrilege according to the Written Torah, that it comes to tell us that Holy Things/sacrifices that died are not worthy at all. But the south [part of the Temple courtyard] assuming that it is not appropriate for the Holy of Holies but is appropriate for offerings of lesser sanctity, therefore, they commit religious sacrilege with them, but a person who benefits from them the equivalent of a perutah/penny brings the sacrifice for religious sacrilege. But not only that they were slaughtered in the south and their blood was received In the north that one commits religious sacrilege because the essence of Divine service in the north is [according to law], and from the received tradition and onward, it is the commandment of the priesthood, but even if they were slaughtered in the north and the received their blood in the south, even though tha t the essence of the Divine service is in the south not according to the law, even so, they commit religious sacrilege through them.",
+                "וזרק דמו בלילה – even though that night is not the time of offering [of the sacrifice), one commits religious sacrilege with them",
+                "בלילה וזרק דמן ביום – his all the more so that one is committing religious sacrilege, because he sprinkled [the blood] during the day, which is the essence of Divine service. But it is taught “this but one doesn’t have to state that.”",
+                "או ששחטן – [slaughtered them] in the north , and he thought about eating them outside of their time which is פיגול/an offering disqualified by improper intention which is punishable by extirpation/כרת , or outside of their place which is disqualified which does not have [punishment of] extirpation, one commits religious sacrilege through them.",
+                "כלל אמר ר' יהושע כל שהיה לה שעת היתר לכהנים – even though it once again became disqualified and they are not permitted to eat them, nevertheless, we don’t commit religious sacrilege with them.",
+                "שלנה – after sprinkling, or that it became defiled or that went outside of the courtyard after the sprinkling [of the blood], even though that it is not appropriate for the Kohanim, since it had one hour of availability to [for use[ prior to being left overnight, we don’t commit religious sacrilege with it, for we don’t call it “God’s holy things,” for it was appropriate for the Kohanim.",
+                "ושקבלו פסולים וזרקו את דמה (the blood of which disqualified men have received or tossed) – the ineligible had received its blood, even though that those that sprinkled/tossed it were fit, or that those who sprinkled it were disqualified, even though who received it were fit. But if after the disqualified had received the blood and sprinkled it, the fit [priests] returned and received the rest of the lifeblood (i.e., the last blood that exits before the animal is dead -which is about one-fourth of a LOG – see Tractate Zevakhim, Chapter 3, Mishnah 1 ) and sprinkled it, thereby the sprinkling by the fit is makes inappropriate use of sacred property, but permits the meat to the Kohanim, there isn’t religious sacrilege. And these words refer to the rest of the disqualified, other than those who are ritually impure, but someone ritually impure who received the blood and sprinkled it, even though the fit returned and received the rest of the lifeblood [of the animal] and sprinkled it, the meat did not have a period of availability [for use by the Kohanim] and one commits religious sacrilege, for the ritually impure, since is appropriate for the Divine Service of the community, as the sacrifice of the community postpones the ritual defilement, when he he tossed the blood, the rest of he blood became remnants, and furthermore, the tossing by the fit of the blood is not an inappropriate use of sacred property to permit the meat, and among the disqualified, you don’t have an individual who makes the blood of the remnants other than the ritually impure alone."
+            ],
+            [
+                "בשר קדשי קדשים שיצא לפני זריקת דמים (beyond the veils of the courtyard) – and afterwards it (i.e., the meat) came in and afterwards tossed/sprinkled the blood.",
+                "ר' אליעזר אומר מועלים בו – even though he tossed/sprinkled the blood, for Rabbi Eliezer holds that tossing/sprinkling [of the blood] does not take effect/benefit to [meat] that leaves to exclude something from religious sacrilege.",
+                "ואין חייבין משום פגול נותר וטמא – for since it (i.e., the meat) left [the courtyard]. For tossing/sprinkling is fit for it establishes פיגול/an offering disqualified by proper intention, but it is not disqualified.",
+                "רבי עקיבא – Rabbi Akiva holds that we don’t commit religious sacrilege with it. For he holds that tossing/sprinkling [of the blood] takes effect for [the meat] that goes out to exclude it from religious sacrilege.",
+                "אבל חייבין כו' – but, the language of “surely!”/”truly!”- like truthfully. But when Rabbi Akiva said that tossing/sprinkling [the blood] take effect for [the meat] that leaves [from the courtyard], as for example, that part of the meat went out but not all of it, that because it is effective for that part that is inside [the courtyard], it is effective also for that part [of the meat] that left [the courtyard] to the outside. And the Halakha is according to Rabbi Akiva.",
+                "אמר ר' עקיבא והרי המפריש חטאתו ואבדה – now he brings a proof to that which he sasid that tossing/sprinkling effects that [meat] which left [the Temple courtyard].",
+                "והרי שתיהן עומדות (both of them are available)– are both slaughtered and their blood was received in two cups and he tossed/sprinkled the blood from one of them.",
+                "לא כשם שדמה – of that one.",
+                "פוטר את בשרה – from religious sacrilege.",
+                "כך הוא פוטר את בשר חברתה– whose blood was not tossed/sprinkled, since he was able to sprinkle/toss the blood of which of them that he wanted.",
+                "ואם פוטר דמה את בשר חברתה מן המעילה – even though it is disqualified, that it is permitted as a sin-offering. Does it not follow that it will exempt its own flesh, even though it was disqualified when it went out [of the courtyard?” But Rabbi Akiva did not say that just as its blood exempts its flesh, so too it exempts the flesh of its fellow [sacrifice], but rather, when he slaughtered two sin-offerings as one, because if he wanted, he toss/sprinkles from this one, if he wanted, he sprinkles/tosses from that one, but [in the case of] one after another, Rabbi Akiva did not say that the blood would exempt the flesh of its fellow [animal sacrifice]."
+            ],
+            [
+                "אימורי קדשים קלים – we don’t commit religious sacrilege with those portions of the sacrifice offered on the altar of lesser Holy Things other than after the sprinkling/tossing of the blood, as we stated at the end of the chapter (see Mishnah 4), and if they went out [from the Temple courtyard] before the sprinkling/tossing of the blood.",
+                "ר' אליעזר אומר אין מועלין בהן – just as that Rabbi Eliezer has [the opinion] that the sprinkling [of the blod] does not effect [meat] that leaves [the Temple courtyard] to exclude the meat of the most Holy Things from becoming religious sacrilege, here too, it does not take effect [for meat] that leaves to include the parts of the sacrifice offered on the altar of lesser Holy Things regarding religious sacrilege, and just as Rabbi Akiva has the opinion that sprinkling/tossing of the blood effects that [meat] which leaves [the Temple courtyard] to exclude the meat of the Most Holy Things from religious sacrilege, it effects that [meat] which leaves to include the portions of the sacrifice offered o the altar of lesser Holy Things regarding religious sacrilege."
+            ],
+            [
+                "מעשה דמים – this sprinkling/tossing of the blood.",
+                "ואין מועלין בבשר – after the sprinkling/tossing of the blood, there is no religious sacrilege with the flesh/meat, for already it has its hour of availability [for use by] the Kohanim (see Mishnah 1 of this chapter), which isits leniency, for because of the sprinkling/tossing of the blood, there comes the leniency that we don’t have religious sacrilege with it.",
+                "על זה ועל זה – whether for those portions of the sacrifices offered on the altar whether on the flesh/meat after the sprinkling/tossing [of the blood[.",
+                "חייבין משום פיגול – if he had the wrong intention in one of the four [Divine] Services, for sprinkling/tossing [of the blood] establishes for the wrong intention and also establishes for remnants/left-overs and that which is ritually impure, and this is make a stringemcy.",
+                "ובקדשים קלים – after the sprinkling/tossing [of the blood].",
+                "כולו להחמיר – and they commit religious sacrilege with those portions of the sacrifice offered on the altar, for it is was already appropriate to “on High” (i.e.,God), and these are Holy Things and not the money of the owners.",
+                "ועל זה ועל זה – whether on the portions of the sacrifice offered on the altar or on the meat/flesh, they are liable for it because of improper intention, left-overs/remnants, and that which is impure. And that means all of it is for stringency."
+            ]
+        ],
+        [
+            [
+                "חטאת העוף. הוכשרה ליפסל – that is to say, from when the bird is killed by pinching its neck with a finger nail, holiness is added to it, and it becomes disqualified if a טבול יום /a Kohen who has immersed himself that day, but is awaiting sunset, had come in contact with it or someone lacking atonement/מחוסר כפורים (i.e., like a woman after childbirth, a male or woman with a flux, a healed leper who have to bring a sacrifice to complete their purification). But especially if It was disqualified by a Tevul Yom. But it does not become unclean to make others unclean, for just as the Tevul Yom disqualifies the heave-offering/Terumah, so it also disqualifies that which is holy.",
+                "הוזה דמה חייבין עליה משום פגול – for it refers to the sprinkling of the sin offering of a bird in the place of sprinkling of an animal/cattle, for sprinkling [of the blood] establishes disqualification of an offering of inappropriate intention when he thought about it prior to this like the sprinkling of the blood of cattle and furthermore, there is the prohibition of remnant and impurity.",
+                "ואין בה מעילה – for since its blood had been sprinkled there is [in it] a moment of availability for the Kohanim."
+            ],
+            [
+                "מיצה דמה (the wringing/squeezing out of the blood) – the squeezing/wringing out of the burnt offering of the bird refers to the place of the sprinkling of the [blood] of the animal and the sprinkling of the sin-offering of the bird, for concerning the burnt-offering of the bird it is written (Leviticus 1:15 – also see Tractate Zevakhin 6:5): “and its blood shall be drained out [against the side of the altar].”",
+                "עד שתצא לבית הדשן – for since all of it is burnt entirely, and there is no moment of availability [for use by the priests] at the end, one always commits religious sacrilege with it until it is burned entirely, and one takes from its ashes in the removal of the ashes from the altar, as it is written (Leviticus 6:3) “and he shall take up the ashes to which the fire has reduced the burnt- offering on the altar [and place them beside the altar].”"
+            ],
+            [
+                "פרים הנשרפים – for the Kohanim do not have a moment of availability [for use] at all.",
+                "הוזה דמן כו' – the sprinkling of their blood establishes them for inappropriate intention to be punishable by extirpation for a person who eats of them, if he had in mind an undue intention [in the performance of a sacrificial ceremony] at the time of the ritual slaughter to offer their portions of the sacrifices offered on the altar outside of their appropriate time, for since there is no moment of availability [for use] by the Kohanim, they commit religious sacrilege with them in the house of the ashes outside of the camp where they were burned if he benefited from them.",
+                "עד שיתך הבשר (until the flesh is charred in small lumps) – that is to say, that it will be burned and become charcoal/used for kindling. But after it is charred into small lumps, furthermore, there is no sacrilege, for there is nothing where its command is performed where one commits religious sacrilege."
+            ],
+            [
+                "ואין מועלין בעורה – because it belongs to the Kohanim, as it is written (Leviticus 7:8): “the priest [who offers a man’s burnt offering] shall keep the skin of the burnt offering that he offered.”",
+                "אבל מועלין בבשר – all the time that is burnet on the altar, it is burnt entirely.",
+                "עד שתצא לבית הדשן – when they lift all the ashes from top of the altar and cast them in the ash heap. And furthermore, there is no sacrilege, for its command had already been done/fulfilled."
+            ],
+            [
+                "אין מועלין בבשר – for there is a period of availability for the Kohanim, for the meat of the sin-offering and guilt-offering and communal sacrifices of peace-offerings, are consumed by the Kohanim.",
+                "אבל מועלין באימורים – for there is no period of availability for the Kohanim."
+            ],
+            [
+                "שתי הלחם – that we bring on Shavuot/Atzeret.",
+                "קרמו פני הלחם בתנור (when they have formed a crust in the oven) – which is the beginning of their establishment, but this formation of a light crust on the dough is considered rendering fit to be made invalid by a Tevul Yom/one who immersed himself that day [but had to wait until sunset to be pure] and those lacking atonement [through bringing a sacrifice], like the ritual slaughtering of something of the Holy of Holies. But here, we don’t have the reading, \"ובלינה\" /being left overnight (which is found in the earlier Mishnayot of this chapter), because the “two loaves” are baked from the eve of the Festival [of Shavuot] and their baking does not supersede the festival and are eaten on the morrow on the Festival. But they are rendered fit to slaughter upon them the sacrifice, for since they have formed a light crust on their face, they are called, “bread.”",
+                "ואין בהם מעילה – for there is no period of availability for the Kohanim, and their commandment has already been fulfilled."
+            ],
+            [
+                "לחם הפנים – here also we don’t have the reading \"ובלינה\"/being left overnight, because it is baked on Friday (i.e., the Eve of the Sabbath) and is not consumed until the following Sabbath.",
+                "קרבו הבזיכין (when dishes of incense have been offered) – that is, its preliminary acts, that on Shabbat at the time of the removal of the bread, they would offer dishes of incense of frankincense.",
+                "ואין בו מעילה – for it was permitted to the Kohanim and its command had been performed."
+            ],
+            [
+                "המנחות מועלין בהן משהוקדשו – through the sanctification of the mouth [enunciating it].",
+                "ואין מועלין בשיריים – because there is a period of availability to the Kohanim.",
+                "אבל מועלין בקומץ (with the handful of the meal offering the priest takes to be put on the altar) = until it is burned completely and it leaves to the ash heap according to the law of the parts of the sin-offering and guilt-offering burned on the altar. And after that, there is no sacrilege with it, for its commandment had been performed."
+            ],
+            [
+                "ומנחת נסכים – the meal offering that comes with the sacrifice where there are no remnants, and all of these are burned entirely.",
+                "משהוקדשו – mere sanctification by mouth.",
+                "ופגול אין בהן – because they don’t have permitting factors",
+                "(i.e., in animal sacrifices the blood is the permitting factor while in meal offerings it is the handful of flour; an offering whose permitting factor was not offered is not rendered unfit by improper intention), as for example, peace-offerings and sin-offerings and guilt-offerings, that their blood permits the portions of offerings consumed on the altar and the meat/flesh to the Kohanim, or something that has a permitting factor to the altar alone, such as the burnt-offering of birds and oxen that are burned, that their blood is a permitting factor to the altar alone, as for example, the two loaves (brought as a communal sacrifice on Shavuot) that the blood of the lambs is the permitting factor, and the shewbread (see Leviticus 24:5-9) that are in the dishes are a permitting factor, as for example, the meal offerings that have a permitting factor through a handful of the meal offering which the priest takes to put on the altar. All of these, there is no liability because of inappropriate intention and left-over and impure until the permitting factors are offered, for this is written regarding inappropriate intention (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day,] it shall not be acceptable; [it shall not count for him who offered it. It is an offensive thing],” and we stated the same ceremonies which are needed for the atoning efficacy of the legally performed offering, are required for making it an unfit offering (the eating of which is punishable by extirpation). But the remnant and impure we derive from פיגול /offerings disqualified by inappropriate intention in Tractate Zevakhim in chapter two “All of the Sacrifices” /כל הזבחים (Talmud Zevakhim 28b and 45b).",
+                "כל דבר שאין לו מתירין – like those of the handful of the meal offering which the priest takes to put on the altar and the frankincense which are themselves permitting factors themselves but they do not permit any other thing.",
+                "חייב משום עליה משום נותר וטמא – because impure things we include them, from what is written (Leviticus 22:3): “if any man among your offspring, while in a state of impurity , partakes of any sacred donation that the Israelite people may consecrate to the LORD, that person shall be cut off [from before Me,” the Biblical verse speaks of all of the Holy Things to make one liable because it is impure, and that which is remnant is derived from the impure (see Talmud Zevakhim 45b)."
+            ]
+        ],
+        [
+            [
+                "ולד חטאת וכו' יומתו – that these are from five sin-offerings that we derive that they died, and these three have always died, whether prior to atonement or after atonement [of the person who brought them], for they are not offered. And this Mishnah is taught at the beginning of the fourth chapter of [Tractate] Temurah and there I have explained it."
+            ],
+            [
+                "המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)",
+                "לא נהנים ולא מועלים – with all of these monies.",
+                "מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.",
+                "מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.",
+                "דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.",
+                "דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.",
+                "ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).",
+                "ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died."
+            ],
+            [
+                "הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.",
+                "יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.",
+                "יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled."
+            ],
+            [
+                "דשון מזבח הפנימי והמנורה – their ashes [of the incense] and the remnants of the wicks of the Menorah he would remove [from the inner altar] and place them near the outer altar, the place where he places there the removal of the ashes from altar of the outer altar, and after he took them out to there, they are not available for benefit nor do the laws of sacrilege apply, for in these, it is not written (Leviticus 6:3): “and place them beside the altar” as with the ashes of the incense of the burnt-offering.",
+                "המקדיש דשון בתחילה מועלים בו – this is what he said: a person who dedicates the monetary value of he ashes, at the outside, prior to his removing it to the Temple courtyard, the laws of sacrilege apply, as for example, that he said, “the monetary value of the ashes is upon me,” and afterwards he removed it outside and another person came and benefitted from the ashes, even though its commandment had already been performed, nevertheless, the laws of sacrilege apply, for since he benefitted from it and there is what is missing from the ashes, again, one cannot estimate how much they were worth when it is being evaluated, and is found that he is causing loss to that which is dedicated and because of this, he immediately commits sacrilege when he benefits from it.",
+                "תורין – when he sanctified them (i.e., the turtledoves) prior to their maturation and the pigeons after their maturation.",
+                "לא נהנין ולא מועלים – and this is not similar to lacking time (i.e., an offering cannot be made because its time to be offered has not yet arrived) for an animal/cattle which is holy prior to its appropriate time and it he offered it after his time, for an animal/cattle because this legal status required might easily have been attained because it is considered that it has sanctity when it possesses a defect in order to need redemption, it also has sanctify even when it is not at the appropriate time, but birds which one cannot say about them this regarding this legal status, for the defect does not invalidate the birds and they don’t have redemption, for redemption is only mentioned regarding cattle, that is so that theey don’t have the sanctity of being offered too early.",
+                "תורין שלא הגיע זמנן מועלין בהן – since later on they are appropriate, they have the application of the laws of sacrilege now. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "במה דברים אמורים בקדשי מזבח – since milk and eggs are not appropriate for the altar, therefore they are not available for benefit and the laws of sacrilege do not apply to them.",
+                "אבל בקדשי בדק הבית – that is so that the laws of sacrilege apply to them, since they are the sanctify of money, and are appropriate for the repair of the Temple house. But in the Gemara (Tractate Meilah 12b) it explains that this Mishnah is deficient and should be read as follows: When is this said? When they sanctified the things of the body to the altar, but if their monetary value is dedicated for the altar, such as if he said, “the value of this bird,” or “the value of this animal is dedicated to the Temple” to bring from them a burnt offering, it is made as if one dedicated them for the repair of the Temple house, for certainly the dedication of the monetary value of the altar, the laws of religious sacrilege apply to the eggs and the milk."
+            ],
+            [
+                "כל הראוי למזבח – it states that their body is appropriate.",
+                "בור מלא מים – their body is appropriate for the repair of the Temple house for building, but their body is not appropriate for the altar, for it is not appropriate for the libation of waters but rather potable, running spring water, for they would not make water libations in the Temple other than from the waters of the Shiloah.",
+                "אשפה מלאה זבל – its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.",
+                "שובך מלא יונים – it is appropriate for the altar but not for the repair of the Temple house.",
+                "אילן מלא פירות – it is appropriate for the altar for First Fruits but not for the repair of the Temple house.",
+                "שדה מלאה עשבים –  it is not appropriate either for the altar nor for the repair of the Temple house.",
+                "ואין מועלין במה שבתוכן – they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].",
+                "ולד מעושרת (offspring of the tithe of cattle) – if a female cow came out tenth that passes under the shepherd’s staff (see Leviticus 27:32 – “All tithes of the herd or the flock – of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD”), and it had a male issue prior to that, it cannot suck any further from her, for her male issue is unconsecrated, and she (i.e., the mother) is tithe, and it is found that he would be benefitting from the milk of something dedicated, for the tithing of cattle is something holy.",
+                "ואחרים מתנדבים כן – meaning to say, this one “that passed under the shepherd’s staff” undefined, It should not suck from it (i.e., the tithe of cattle), but others that had donated [their beasts] beforehand, are permitted to make a condition prior to tithing that if the tithe of their cattle should be a female beast, its milk would be unconsecrated in order that its young can suck from her with legal permission, and similarly also with the offspring of that which is dedicated, that they would not dedicate the milk of their mother. Such is what my Rabbis/Teachers have explained, but it is spoken with an expression of uncertainty. But Maimonides explained [that the expression] “and others donate,” that whomever whose heart causes him to donate who donate milk to cause to suck the offspring of a tithed and dedicated animal, because it is forbidden for offspring to suck from them, for the Rabbis declared that it should be considered like shearing and Divine service that is forbidden with Holy Things. Therefore, they don’t have a remedy other than that others will donate milk to cause them (i.e., the offspring) to suck, since they were forbidden from sucking from the milk of their mother. And this is correct.",
+                "לא יאכלו מגרוגרות של הקדש – and even if they made a condition that they would perform the work of their meals, we don’t eat from the dried figs of that which is dedicated [to the Temple], but rather, the treasure gives them the cost of food from that which is dedicated and they purchase [food] from the market.",
+                "וכן פרה – that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesn’t eat from that which is dedicated, as it is written (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” with threshing that is appropriate for it you don’t muzzle, but you do muzzle [an ox] with threshing of dedicated/sacred things that is not appropriate for it, for it is not permitted to eat that which is dedicated/consecrated [to the Temple]."
+            ],
+            [
+                "שרשי אילן של הדיוט באין בשל הקדש (the roots of a privately owned tree that come into consecrated ground) – they do not benefit nor do the laws of sacrilege apply, for we follow after the tree, and this refers to the tree of a private person. But these words, when there is nothing between the tree of a private person and the sanctified property other than sixteen cubits or less. But if there is between them more than sixteen cubits, the laws of sacrilege apply with the roots that are growing in the sanctified field, for it no longer follows after the tree.",
+                "ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין – (see the Talmud, Tractate Bava Batra 26b) as for example that there is between a consecrated tree and the ground of a private person more than sixteen cubits, that the roots that are growing are of the private person and they don’t follow after the consecrated tee since they are distanced from it by so much, therefore, the laws of sacrilege do not apply, But if there isn’t between them sixteen cubits or less, the laws of sacrilege apply.",
+                "מעין שהוא יוצא מתוך שדה הקדש – My Rabbis/Teachers explained for me, as for example, that a well that is unconsecrated flows/gushes forth in a privately owned field, but it continues and goes out and passes through a consecrated field. We don’t derive benefit from it within the consecrated field. But the laws of sacrilege do not apply, because it is through a private [field] that it gushes forth.",
+                "יצאו – the water that is in this well that flows/gushes forth from the field of a private individual and passes in a consecrated field and leaves from the consecrated field, we derive benefit from it ab initio.",
+                "המים שבכד של זהב – this is concerning the libation of water in the seven days of the Festival [of Sukkot] as is taught in the Mishnah (in Tractate Sukkah, Chapter 4, Mishnah 10): “As the rite concerning it [is performed] on a weekday, so the rite concerning it [is performed] on the Sabbath. But on the Eve of the Sabbath one would fill with water from the Shiloah a gold jug which was not sanctified [and he would leave it in a chamber (in the Temple)],” but from those waters, they would not derive benefit nor would the laws of religious sacrilege be applicable, for they were not sanctified for the water libation for religious sacrilege until they were placed in a golden flask, which is a sanctified utensil.",
+                "ערבה – that they would lean them upright near the altar (literally, at the sides of the altar), as it is taught in the Mishnah in the Chapter “The Lulav and the Willow” (Chapter 4, Mishnah 5).",
+                "נותנים היו ממנו בלולב – at the outside before they would lean it. For even though they did not gather it other than in order to lean it on the altar."
+            ],
+            [
+                "קן שבראש אילן של הקדש – that the bird bruilt it from the wood and chips that it brought from another place.",
+                "שבאשרה יתיז בקנה – he should cause the nest to fall to the ground with a reed, and specifically, cause it to fly off, but he should not ascend on the Asherah/idolatrous tree, for if he ascends to take the nest, it is found that he is benefitting from the Asherah. But the eggs and the chicks that are in the nest, all the time that they need their mother, it is forbidden, whether at the top of a sanctified tree or whether at the top of an Asherah.",
+                "המקדיש את החורש – the Aramaic translation of “forest,” thicket, wild-growing bushes.",
+                "מועלים בכולו – in the trees and on the branches and on the leaves.",
+                "",
+                "הגזברים שלקחו את העצים – Maimonides explained, to include the pieces of wood that they cut with a saw at the time when they prepare them for beams, that they commit religious sacrilege with them.",
+                "ולא בשפויין (but not with their shavings/planings/chips) – thin boards that they planed/sawed from the trees when they split them.",
+                "נויה (sproutings, leaves and flowers) – leaves that are on the trees of the forest."
+            ]
+        ],
+        [
+            [
+                "קדשי המזבח מצטרפים זה עם זה למעילה – if he benefitted from two kinds of Holy Things of the altar at the equivalent of a penny, he has committed religious sacrilege/misappropriation. But they combine also up to an olive’s bulk because of eating from sacrileges offered with the inappropriate intention or remnants or something impure, or to make one liable above an olive’s bulk outside the Temple courtyard.",
+                "קדשי בדק הבית מצטרפין זה עם זה – for religious sacrilege. But there is no inappropriate intention or remnant with them.",
+                "קדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה למעילה – but not for another thing, as we have said, that the Holy Things dedicated for the repair of the Temple do not have [the prohibitions] of offerings disqualified by inappropriate intention and remnant and ritual impurity."
+            ],
+            [
+                "חמשה דרים בעולה מצטרפים זה עם זה – to an olive’s bulk, to make one liable because of offering them outside the Temple courtyard, and to make one liable because of offerings disqualified by inappropriate intention, and remnant and [ritual] impurity, and for religious sacrilege if he benefitted from all of them the equivalent of a penny.",
+                "והסולת – the meal offering that comes with the burnt offering.",
+                "והיין – for the libations, for the burnt offering requires a meal-offering and libations.",
+                "וששה בתודה – for the offering of thanksgiving requires bread added to the five things that are associated with the burnt-offering (i.e., meat, fat, fine flour, wine and oil). But all of them combine up to an olive’s bulk for offerings disqualified by inappropriate intention, and remnant and ritual impurity, but not for religious sacrilege, for the thanksgiving offering and the Lesser Holy Things do not have religious sacrilege, as is taught at the end of the first chapter [of Tractate Meilah, Mishnah 4).",
+                "התרומה ותרומת מעשר – which is one one-hundredth of unconsecrated produce, and similarly, the tenth of the tenth of Demai/doubtfully tithed produce (see parallel text found in Tractate Orlah, Chapter 2, Mishnah 1).",
+                "והחלה – for even it is called Terumah/heave-offering, as it is written (Numbers 15:20): “as the first yield of your baking, you shall set aside a loaf as a gift.”",
+                "וביכורים – they are called Terumah/heave-offering, as the Master stated: (Deuteronomy 12:17): “or of your contributions”/\"ותרומת ידך\" – these are the first fruits, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from of the altar of the LORD your God].” (see Talmud Meilah 15b and Makkot 17a and parallels)",
+                "מצטרפים זה עם זה לאסור – that if [one part of] leaven fell from all of them in order to make leavened bread within the started dough of unconcentrated produce [of ninety-nine parts], it is forbidden.",
+                "ולחייב עליהן את החומש – he who eats from all of them inadvertently an olive’s bulk pays the one-fifth [in addition to the principal]."
+            ],
+            [
+                "כל הפיגולים – from burnt-offerings, from sin-offerings, and from guilt-offerings and peace-offerings.",
+                "מצטרפים זה עם זה – to consuming from them an olive’s bulk to becoming liable for extirpation. And similarly, all the remnants.",
+                "כל הנבילות מצטרפים – and even the carrion of an unclean animal with the carrion of a pure animal, combine to an olive’s bulk regarding ritual impurity. But not in regard to flogging, for he is not flogged until he consumes an olive’s bulk of the carrion of only a pure animal, or an olive’s bulk from only an impure animal, because they are two categories/denominations, for one who consumes the flesh of an ritually impure animal is not flogged because of carrion other than because of his eating the flesh of an ritually impure animal.",
+                "וכל השרצים מצטרפים זה עם זה – for an olive’s bulk, to make those who consume them liable for flogging, and the eight reptiles that are written in the Torah (Leviticus 11:29-30) combine with each other, to make those who consume them liable for a lentil’s bulk. According to the measure of their ritual impurity, so is the measure of their consumption.",
+                "דם השרץ ובשרו מצטרפים – for we extend the scope/include them from Scripture as it is written (Leviticus 11:29): “the following shall be impure for you from among the things that swarm on the earth,” to include he blood of that which swarms that it will defile like its flesh.",
+                "כל שטומאתו ושיעורו שוין (all things that are alike in [duration of] uncleanness and in requisite measure)– as, for example, carrion with carrion, or reptile/creeping animal with reptile/creeping animal.",
+                "טומאתו ולא שיעורו ([in duration of] uncleanness but not in requisite measure) – as, for example, carrion and reptile as their uncleanness is similar, and both of them there are ritually unclean until evening, but not their requisite measure, [since] for carrion, the measure of its uncleanness is an olives bulk, whereas for reptiles, its measure is a lentil’s bulk.",
+                "ושיעוריו ולא טומאתו – as for example, a carrion and a dead person, for both of them defile in an olive’s bulk. But not in its defilement, for whereas defilement with a dead person is seven [days], and defilement with a carrion is only until the evening.",
+                "לא טומאתו ולא שיעורו – as for example, a dead person and a reptile, for defilement with a dead person is seven days, but defilement with a reptile is only until the evening. But with its requisite measure also, they are not equal/equivalent, for the measure of defilement with the dead is an olive’s bulk, and the measure of a reptile is as a lentil’s bulk.",
+                "אלו אין מצטרפין זה עם זה – since they are separate entities."
+            ],
+            [
+                "שני שמות (two categories) – two separate negative commandments.",
+                "בקל שבשניהם (the lesser of the two of them)- that is to say, it combines for [ritual] defilement even with the lesser requisite measurement, as for example, that it would combine for less than the equivalent of a lentil’s bulk of a creeping reptile to complete the equivalent of an olive’s bulk of a carrion, and all the more so, that it would not combine to the requisite greater measurement. And similar, half of an olive’s bulk of a dead corpse does not combine to a half of an olive’s bulk of carrion to become impure, even for the impurity until evening.",
+                "אוכל שנטמא באב – this is the offspring of a first degree of uncleanness.",
+                "שנטמא בולד הטומאה – this is the offspring of second degree of uncleanness.",
+                "מצטרפין זה עם זה – to the equivalent of an egg’s bulk, which is the measurement of impurity for foodstuffs.",
+                "לטמא בקל שבשניהם – to become third-degree [of uncleanness] in the manner that the second [degree of uncleanness] becomes third [degree of uncleanness], which is the lesser of the two of them. But it does not combine to that which would become second [degree of uncleanness] like it makes the first [degree of uncleanness] become second [degree of uncleanness], for if so, it was like the greater/more stringent of the two of them."
+            ],
+            [
+                "לפסול את הגויה – a person (i.e., a Kohen) who consumes ritually impure foods at the volume of half-a-loaf [of bread] which is an egg and a half [in volume] according to the words of Maimonides, and two eggs’ [bulk] according to the words of my Rabbis/Teachers, his body is made invalid from eating heave-offering/Terumah and invalidates the Terumah through his contact until he immerses [in a Mikveh].",
+                "במזון שתי סעודות לעירוב (see also Tractate Eruvin, Chapter 8, Mishnah 2) – A person who wants to walk more than two-thousand cubits on Shabbat makes a joining of borders/ עירובי תחומין and places the food for two [Sabbath] meals in the place where he desires that he will establish his Eruv, and he walks from the place of his Eruv and beyond [another] two-thousand cubits. And this is six eggs according to Maimonides and eight eggs according to my Rabbis/Teachers.",
+                "בכביצה לטמא טומאת אוכלין – for food does not defile with less than an egg, as it is written (Leviticus 11:34): “As to any food that may be eaten, [if shall become impure if it came in contact with water],” that implies a food that is eaten at once, and the Sages estimated that the esophagus does not hold more than the egg of a chicken.",
+                "בכגרוגרת להוצאת שבת (see also Tractate Shabbat, Chapter 7, Mishnah 4) – a person who removes foodstuffs on the Sabbath from one domain to another is not liable with less than a dry fig’s bulk.",
+                "בככותבת ביום הכיפורים (see also Tractate Yoma, Chapter 8, Mishnah 2)– The Biblical verse changed it and wrote (Leviticus 16:29): \"תענו\" /”you shall practice self-denial,” but did not write “תאכלו “/”you shall [not] eat,” that implies that the All-Merciful was not stringent other than with self-denial/affliction, and the Sages estimated that with a date a person’s mind is set at ease, ut less than a date, a person’s mind is not set at ease.",
+                "לפסול את הגויה ברביעית – a person who drinks impure liquids at a volume of a quarter-LOG, his (i.e., the Kohen’s) body is invalidated from consuming heave-offering/Terumah and invalidates Terumah through his contact until he immerses [in a Mikveh]",
+                "וכמלוא לוגמיו (a mouthful, a quantity of liquid filling up one’s cheek) – that he drinks a quantity filling up his cheek on Yoom Kippur is liable. Less than this, he is exempt (see Tractate Yoma, Chapter 8, Mishnah 2)."
+            ],
+            [
+                "הערלה וכלאי הכרם מצטרפין (see also Tractate Orlah, Chapter 2, Mishnah 1) – that if he consumed half-of-a-measure from this one (i.e., Orlah/fruit that grows during the first three years after a tree was planted) and half-of-a-measure from that one (i.e., Kilei HaKerem/food crops in a vineyard – which unlike the prohibition of a mixture of seeds, it is prohibited to derive any benefit from the crop grown in the vineyard and all of the produce must be burned – see Tractate Kilayim), they combine [together to make that person liable] to be flogged [forty times – actually, forty minus one). Alternatively, Orlah and Kilei HaKerem are mixed together that fell into something permitted, they combine [to become prohibited] with dry produce in one out of two hundred, and with moist produce, if it provides a taste/flavor.",
+                "אינן מצטרפין – since they are two distinctive categories, but if there is in a pot to nullify her taste of the Orlah/fruit that grows during the first three years after a tree was planted, on its own, and the taste of Kilei HaKerem/food crops in a vineyard on its own, everything is permitted. But the Halakha is not according to Rabbi Shimon.",
+                "הבגד – which defiles [through the treading of someone with a flux] three handbreadths by three handbreadths.",
+                "והשק – that it defiles [through the treading of someone with a flux or other impurities] four handbreadths by four handbreadths.",
+                "והעור – five handbreadths by five handbreadths.",
+                "והמפץ (poor-man’s mattress) – six handbreadths by six handbreadths. The cloth/בגד combines with the sack/שק – that is less than it, to become defiled by four handbreadths by four handbreadths. And similarly, each other combines to that which is a less than it, and all of them combine with each other to defile according to the lesser measurement of defilement, but not the lesser with the greater.",
+                "מפני שהן ראוים לטמא מושב (suitable to be made unclean as that used for sitting) – that is to say, even though we have stated above (see Mishnah 3 of this chapter) that everything where their measurements are not equivalent they do not combine, here they combine even though their measurements are not equivalent, for since they are equivalent for this things – each one of them suitable to be made ritually impure as that used for the sitting of the person with a flux, therefore, they combine for the defilement of sitting."
+            ]
+        ],
+        [
+            [
+                "הנהנה שוה פרוטה מן ההקדש אע\"פ לא פגם מעל (even though he did not cause deterioration) – it is a dispute between Rabbi Akiva and the Sages is explained in the Gemara (Tractate Meilah 18a) in regard to a garment worn between other [garments] (literally, “middle garment), for the garment deteriorates immediately, because he rubs himself against the walls. But they also don’t dispute also regarding the inner garment that is against his skin, for that one also deteriorates immediately on account of sweat, but only regarding the “middle garment” [do they dispute]. Rabbi Akiva holds for since that is a thing that does not deteriorate immediately, even though it does deteriorate after time, it is like something that has no deterioration and they commit religious sacrilege with it, because he benefited from it the equivalent of a penny. But the Rabbis hold for since there is deterioration regardless, we don’t commit religious sacrilege with it until he causes deterioration.",
+                "כיצד – anything that does not deteriorate, as for example, [if a woman] put a chain around her neck, a golden chain/necklace dedicated to the Temple property, or a ring in her hand or she drank from a golden cup dedicated to the Temple property (see Tractate Tamid, Chapter 3, Mishnah 4). All of these, there is no deterioration in them, but rather, since she benefitted from them the worth of a penny, she has committed religious sacrilege. And how do we estimate benefit with them? We estimate how much a woman wants to give when she lends ornaments as they are to take them to a wedding meal to be honored by them, like that measurement that she pays to the Temple property the principal plus one-fifth when she used them.",
+                "וכל דבר שיש בו פגם – as for example, he wore a shirt or covered himself with a cloak or used an ax to split wood, because they will eventually deteriorate, he did not commit sacrilege until he caused deterioration in them the equivalent value of a penny.",
+                "תלש – [tore] hair.",
+                "מן החטאת – we are speaking of a sin-offering of something with a defect that stands to be redeemed and it is something that has a deterioration, therefore, he did not commit sacrilege until he causes deterioration the equivalent value of a penny, but in the pure sin—offering that the pulling of wool and hair out [of the lamb], he didn’t do anything, for as such it is appropriate to be offered now, like it was at the beginning, it would be like the golden cup which is something that has no deterioration, and since he benefitted from it, he has committed religious sacrilege.",
+                "כשהיא מתה כיון שנהנה מעל – for since it died, it is not redeemable, for we don’t redeem Holy Things to feed them to dogs, and we are speaking about whether it is was a pure sin-offering or a sin-offering with a defect (see Tractate Meilah 19a)."
+            ],
+            [
+                "ופגם כחצי שיעור – as, for example, he wore Holy clothing with the benefit of the measurement equivalent to one-half of a penny and deterioration of one-half of a penny, that he tore it and caused deterioration to it like the measurement of one-half of a penny.",
+                "שנהנה בשוה פרוטה דבר אחד – that it has in it deterioration but he didn’t cause deterioration.",
+                "ופגם בשוה פרוטה בדבר אחר – as, for example, he spilled liquid of Holy things but did not benefit.",
+                "הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד – on himself, and there will be on the thing that has in it deterioration, for regarding religious sacrilege, it is written (Leviticus 5:15): “[When a person commits a trespass,] being unwittingly remiss [about any of the LORD’s sacred things],” and with the consuming of heave offering, it is written (Numbers 18:32): “You will incur no guilt,” just as the sin that is stated regarding the eating of heave-offering one causes deterioration and derives benefit, and just as he caused deterioration and benefited, even the sin offering mentioned In regard to religious sacrilege, it needs to be that he causes deterioration and benefits and in that thing itself that he causes deterioration, he derived benefit and not with another thing (see Talmud Meilah 19b)."
+            ],
+            [
+                "במקודשין אלא בבמה וכלי שרת – a pure animal/beast, a pure animal/beast that is of the Holy Things of the altar. For these don’t exist for the redemption and are not eligible for deterioration, for even if one person rode on the animal/beast and it became weak or he tore out [hair] from its wool, it is still worthy for sacrifice, but there is sacrilege after another sacrilege in it. And similarly, if one person drank from a golden cup, even if he caused it deterioration and it became worse, because it has the holiness [of the body], and does not refer to redemption, it is still appropriate for [Divine] service and there is in it one sacrilege after another. But the Holy Things of keeping the Temple in repair, as, for the example, the beasts/animals of the Holy Things of Temple repair, there is no religious sacrilege after religious sacrilege, because they are things that are redeemed, but because one person committed sacrilege with it when he removed it to unconsecrated use, furthermore, it lacks religious sacrilege.",
+                "רבי אומר כל דבר – that has no deterioration and is not disqualified, which is every thing that has no redemption, like those that we mentioned, even if he caused deterioration to it, there is sacrilege following sacrilege. But there is a distinction between the first Tanna/teacher and Rabbi [Judah the Prince], regarding the pure Holy things of the Altar that were made in them defects, and he transgressed and slaughtered them prior to redemption. Rabbi [Judah the Prince] states that they should be buried, because they required placement and appraisement and that is not possible because they died Therefore, they should be buried, for since they no longer are capable of being redeemable, there is sacrilege following sacrilege, when someone benefits from them after ritual slaughter (and he adds the issue of the dedication of wood to the altar, for according to him, their law is like a sacrifice). But the Sages say that they should be redeemed (see Talmud Meilah 19b and Tractate Menahot 106b), for they don’t require placement and appraisement, and si the holiness of these monies there is no religious sacrilege following religious sacrilege. And the Halakah is according to the Sages."
+            ],
+            [
+                "הרי זה לא מעל – In the Gemara (Tractate Meilah 20a), it establishes it with the treasurer of the that which is consecrated, as they were the stone or beam that were transmitted to his hand from the outset, but when he took them for himself, they still were in the domain of that which is consecrated, for where he carried them in his house, they were in the domain of the consecrated as at first, but if he gave it to his fellow, he removed it from his domain and changed it from that which is consecrated to unconsecrated and he committed religious sacrilege, but his fellow did not commit sacrilege for it had already gone to unconsecrated matters.",
+                "בנאה בתוך ביתו – he didn’t build it within the structure of his house in actuality , for if so, he would benefit immediately when he added it to the building of his house. But rather, as for example, when he placed it in the aperture in the roof looking to the ground floor that is not in the building, for now, he has no benefit until he will live underneath it and benefit from it the equivalent of a penny, such as that his produce were placed underneath the aperture in the roof, but rains were dripping upon them, but he closed the mouth of the aperture in the roof with a sanctified stone, since it protected them for the equivalent of a penny, he committed religious sacrilege.",
+                "נתנה לבלן – in order that he would permit him to bathe in the bathhouse."
+            ],
+            [
+                "אכילתו ואכילת חברו – he ate one-half a measure and fed his fellow one-half a measure, or he benefitted one-half a measure and caused his fellow to benefit one-half a measure. And similarly, his benefit and the eating of his fellow, such as an amount which is one-half a measurement and his fellow ate half-a measurement or the opposite, all these combine to make him liable for a guilt-offering for sacrilege.",
+                "ואפילו לזמן מרובה – as for example, that he ate one-half of a measurement today and one-half of a measurement the next day in one act of forgetfulness, or he ate or benefitted like one-half a measurement today and he friend or caused his fellow to benefit like a half-measurement for the morrow, they combine and even for an extended period of time, and as long as they would be in one act of forgetfulness, as it is written (Leviticus 5:15): “ When a person commits a trespass,” nevertheless, that he will commit a religious trespass, he would be liable for a guilt offering."
+            ]
+        ],
+        [
+            [
+                "השליח – the owner of the house/householder gave him (i.e., the agent) something that is dedicated to a sacred purpose of monies dedicated to the Temple to remove them in the designation of unconsecrated [things], and the agent performed his agency.",
+                "בעל הבית מעל – for in regards to religious sacrilege, there Is a deputy to an illegal act (i.e., in this case, the responsibility for an illegal act can be shifted to the employer – as opposed to the normal scenario where it cannot – see Talmud Kiddushin 42b). But in entire Torah, there is no deputy for an illegal act except for the case of religious sacrilege/misappropriation because it is written concerning it (Numbers 5:6): “and that person realizes his guilt,” the person who acted inadvertently firs , which is the person who sent the individual representing him.",
+                "תן בשר לאורחים – from that meat that is dedicated to a sacred purpose.",
+                "ונתן להם כבד – [liver] dedicated to a sacred purpose.",
+                "והוא אומר טלו שתים – but only/provided that the agent would say, “take two [pieces],” from my own intention, then the owner of the house committed sacrilege/misappropriation , for the agent did not abrogate his agency even though he added on to the words of the person sending him, therefore, the person sending him misappropriated/committed sacrilege for his agency had been fulfilled, and the agent [himself] misappropriated/committed sacrilege because he added of his own consent/knowledge, and the guests also are liable on the third piece [of meat] that they took from their own consent/knowledge. But if the agent did not say, “take two [pieces of meat] from my own knowledge,” but rather [said], “take two [pieces of meat] through the agency of the owner of the house,” the person who sent him committed sacrilege for his words had been fulfilled, but the agent is exempt because he [merely] added upon the agency of the owner of the house and did not abrogate his agency – but what he had added, he did not add with his own consent.",
+                "גלוסקמא (chest/case) – in the Greek language, they call a chest/case a גלוסקמא (Genesis 50:26): “and placed in a coffin [in Egypt],” the Aramaic Targum/translation “and they placed him in a chest.”",
+                "אע\"פ שאמר בעל הבית לא יה בלבי אלא מזה כו' מעל – because the agent acted according to his statement/word, but matters that are in the heart are not matters (as he had abrogated his agency)."
+            ],
+            [
+                "ביד חרש שוטה וקטן – who are not capable of carrying out a commission/agency, nevertheless, since his agency was done, the person who sent him committed sacrilege/misappropriation.",
+                "החנוני – who received the money from the hand of the deaf-mute/חרש, imbecile/שוטה or the minor/קטן, is liable when he spends the monies of sacred property on his possessions.",
+                "ונזכר – the householder [is reminded] prior to the monies reaching the hand of the storekeeper, and since he remembered, he furthermore is not liable for a sacrifice of sacrilege/misappropriation, for there is no sacrifice of misappropriation/sacrilege for a wanton act.",
+                "החנוני חייב – and this is the case where the houseowner and the agent were reminded, for here, there is no one who acted inadvertently other than the storekeeper. But if the houseowner is reminded but the agent is not reminded, the agent committed misappropriation because inadvertently erred first.",
+                "כיצד יעשה – that is to say if the storekeeper knew about this penny that it is holy prior to his spending it or that it became combined with the rest of the pennies that he has, how should he act and be free to use his pennies."
+            ],
+            [
+                "שניהם לא מעלו – the houseowner did not commit sacrilege for his agency was not performed with a penny, but the agent did not commit misappropriation because he did not abrogate his agency of the houseowner with a penny, but for less than a penny, there isn’t an liability for sacrilege.",
+                "השליח מעל – that he abrogated the agency of the houseowner, whether with wicks or with candles, and there is In both of [the expenditure of] a penny."
+            ],
+            [
+                "שניהם מעלו – as long as that Etrog/citron would be worth two pennies like the houseowner gave him. The houseowner committed sacrilege since the agent purchased for him according to what he said and worth as he gave him, he thusly performed his agency, but the agent committed a misappropriation for he purchased of his own intention a pomegranate with a penny that was not in the agency of the houseowner.",
+                "ר' יהודה אומר בעה\"ב לא מעל – for he (i.e., the houseowner) said to the agent, If you would purchase an Etrog/citron for two pennies like I gave to you, you would bring me a large Etrog/citron worth four pennies, [but] now that you didn’t give other than a penny, you brought me an Etrog/citron worth two pennies which is a small and bad, it is found that you did not perform my agency. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם צרורין – tied up with an unusual knot even though it doesn’t have upon it a seal, or knots like the other knots and seals.",
+                "לא ישתמש בהן – for he (i.e., the owner) revealed his intention that it was not appropriate that he should use that which was deposited, for since, he bound them in an unusual knot or placed upon it a seal.",
+                "מותרין – it is called (i.e., loose), all the time that it is not tied with an unusual knot but rather it is tied like other ties and lacks a seal upon it.",
+                "לפיכך אם הוציא מעל – for it is like the depositor said to him that he can use them, since they are not bound up, and he had indeed performed his agency, and the depositor also did not commit an act of sacrilege for he did not state explicitly that he (i.e., the money changer) can use them.",
+                "החנוני – who sells produce or spices in the store.",
+                "כבעל הבית – if he deposited with him (i.e., the storekeeper) money, even though they are not tied up, he may not use them, therefore if they were monies devoted to a sacred purpose and they were used, he has committed religious sacrilege/misappropriation.",
+                "כשלחני – and he is permitted to use the monies that were deposited with him when they are not bound up, therefore, he did not commit a religious sacrilege."
+            ],
+            [
+                "כיון שהוציא את הראשונה – for the needs of his use, he has committed religious sacrilege.",
+                "וחכמים אומרים – he did not commit religious sacrilege ",
+                "until he spent all the money that was in the purse for the needs of unconsecrated products. And the Halakah is according to the Sages.",
+                "פרוטה מן הכיס זה – that is to say, do not use up the penny from this purse until there will be in it something consecrated."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..6e1f015b11ad2f04a863324a21077d9f91ff291e
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/English/merged.json	
@@ -0,0 +1,300 @@
+{
+    "title": "Bartenura on Mishnah Meilah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Meilah",
+    "text": [
+        [
+            [
+                "קדשי קדשים ששחטן בדרום – even though that their law is to be slaughtered in the north [part of the Temple courtyard] (see Tractate Zevakhim, Chapter 5, Mishnah 1), do not say that is like the one that is strangled (see Talmud Meilah 2a) for they were like Holy Things that died when they left the realm of religious sacrilege according to the Written Torah, that it comes to tell us that Holy Things/sacrifices that died are not worthy at all. But the south [part of the Temple courtyard] assuming that it is not appropriate for the Holy of Holies but is appropriate for offerings of lesser sanctity, therefore, they commit religious sacrilege with them, but a person who benefits from them the equivalent of a perutah/penny brings the sacrifice for religious sacrilege. But not only that they were slaughtered in the south and their blood was received In the north that one commits religious sacrilege because the essence of Divine service in the north is [according to law], and from the received tradition and onward, it is the commandment of the priesthood, but even if they were slaughtered in the north and the received their blood in the south, even though tha t the essence of the Divine service is in the south not according to the law, even so, they commit religious sacrilege through them.",
+                "וזרק דמו בלילה – even though that night is not the time of offering [of the sacrifice), one commits religious sacrilege with them",
+                "בלילה וזרק דמן ביום – his all the more so that one is committing religious sacrilege, because he sprinkled [the blood] during the day, which is the essence of Divine service. But it is taught “this but one doesn’t have to state that.”",
+                "או ששחטן – [slaughtered them] in the north , and he thought about eating them outside of their time which is פיגול/an offering disqualified by improper intention which is punishable by extirpation/כרת , or outside of their place which is disqualified which does not have [punishment of] extirpation, one commits religious sacrilege through them.",
+                "כלל אמר ר' יהושע כל שהיה לה שעת היתר לכהנים – even though it once again became disqualified and they are not permitted to eat them, nevertheless, we don’t commit religious sacrilege with them.",
+                "שלנה – after sprinkling, or that it became defiled or that went outside of the courtyard after the sprinkling [of the blood], even though that it is not appropriate for the Kohanim, since it had one hour of availability to [for use[ prior to being left overnight, we don’t commit religious sacrilege with it, for we don’t call it “God’s holy things,” for it was appropriate for the Kohanim.",
+                "ושקבלו פסולים וזרקו את דמה (the blood of which disqualified men have received or tossed) – the ineligible had received its blood, even though that those that sprinkled/tossed it were fit, or that those who sprinkled it were disqualified, even though who received it were fit. But if after the disqualified had received the blood and sprinkled it, the fit [priests] returned and received the rest of the lifeblood (i.e., the last blood that exits before the animal is dead -which is about one-fourth of a LOG – see Tractate Zevakhim, Chapter 3, Mishnah 1 ) and sprinkled it, thereby the sprinkling by the fit is makes inappropriate use of sacred property, but permits the meat to the Kohanim, there isn’t religious sacrilege. And these words refer to the rest of the disqualified, other than those who are ritually impure, but someone ritually impure who received the blood and sprinkled it, even though the fit returned and received the rest of the lifeblood [of the animal] and sprinkled it, the meat did not have a period of availability [for use by the Kohanim] and one commits religious sacrilege, for the ritually impure, since is appropriate for the Divine Service of the community, as the sacrifice of the community postpones the ritual defilement, when he he tossed the blood, the rest of he blood became remnants, and furthermore, the tossing by the fit of the blood is not an inappropriate use of sacred property to permit the meat, and among the disqualified, you don’t have an individual who makes the blood of the remnants other than the ritually impure alone."
+            ],
+            [
+                "בשר קדשי קדשים שיצא לפני זריקת דמים (beyond the veils of the courtyard) – and afterwards it (i.e., the meat) came in and afterwards tossed/sprinkled the blood.",
+                "ר' אליעזר אומר מועלים בו – even though he tossed/sprinkled the blood, for Rabbi Eliezer holds that tossing/sprinkling [of the blood] does not take effect/benefit to [meat] that leaves to exclude something from religious sacrilege.",
+                "ואין חייבין משום פגול נותר וטמא – for since it (i.e., the meat) left [the courtyard]. For tossing/sprinkling is fit for it establishes פיגול/an offering disqualified by proper intention, but it is not disqualified.",
+                "רבי עקיבא – Rabbi Akiva holds that we don’t commit religious sacrilege with it. For he holds that tossing/sprinkling [of the blood] takes effect for [the meat] that goes out to exclude it from religious sacrilege.",
+                "אבל חייבין כו' – but, the language of “surely!”/”truly!”- like truthfully. But when Rabbi Akiva said that tossing/sprinkling [the blood] take effect for [the meat] that leaves [from the courtyard], as for example, that part of the meat went out but not all of it, that because it is effective for that part that is inside [the courtyard], it is effective also for that part [of the meat] that left [the courtyard] to the outside. And the Halakha is according to Rabbi Akiva.",
+                "אמר ר' עקיבא והרי המפריש חטאתו ואבדה – now he brings a proof to that which he sasid that tossing/sprinkling effects that [meat] which left [the Temple courtyard].",
+                "והרי שתיהן עומדות (both of them are available)– are both slaughtered and their blood was received in two cups and he tossed/sprinkled the blood from one of them.",
+                "לא כשם שדמה – of that one.",
+                "פוטר את בשרה – from religious sacrilege.",
+                "כך הוא פוטר את בשר חברתה– whose blood was not tossed/sprinkled, since he was able to sprinkle/toss the blood of which of them that he wanted.",
+                "ואם פוטר דמה את בשר חברתה מן המעילה – even though it is disqualified, that it is permitted as a sin-offering. Does it not follow that it will exempt its own flesh, even though it was disqualified when it went out [of the courtyard?” But Rabbi Akiva did not say that just as its blood exempts its flesh, so too it exempts the flesh of its fellow [sacrifice], but rather, when he slaughtered two sin-offerings as one, because if he wanted, he toss/sprinkles from this one, if he wanted, he sprinkles/tosses from that one, but [in the case of] one after another, Rabbi Akiva did not say that the blood would exempt the flesh of its fellow [animal sacrifice]."
+            ],
+            [
+                "אימורי קדשים קלים – we don’t commit religious sacrilege with those portions of the sacrifice offered on the altar of lesser Holy Things other than after the sprinkling/tossing of the blood, as we stated at the end of the chapter (see Mishnah 4), and if they went out [from the Temple courtyard] before the sprinkling/tossing of the blood.",
+                "ר' אליעזר אומר אין מועלין בהן – just as that Rabbi Eliezer has [the opinion] that the sprinkling [of the blod] does not effect [meat] that leaves [the Temple courtyard] to exclude the meat of the most Holy Things from becoming religious sacrilege, here too, it does not take effect [for meat] that leaves to include the parts of the sacrifice offered on the altar of lesser Holy Things regarding religious sacrilege, and just as Rabbi Akiva has the opinion that sprinkling/tossing of the blood effects that [meat] which leaves [the Temple courtyard] to exclude the meat of the Most Holy Things from religious sacrilege, it effects that [meat] which leaves to include the portions of the sacrifice offered o the altar of lesser Holy Things regarding religious sacrilege."
+            ],
+            [
+                "מעשה דמים – this sprinkling/tossing of the blood.",
+                "ואין מועלין בבשר – after the sprinkling/tossing of the blood, there is no religious sacrilege with the flesh/meat, for already it has its hour of availability [for use by] the Kohanim (see Mishnah 1 of this chapter), which isits leniency, for because of the sprinkling/tossing of the blood, there comes the leniency that we don’t have religious sacrilege with it.",
+                "על זה ועל זה – whether for those portions of the sacrifices offered on the altar whether on the flesh/meat after the sprinkling/tossing [of the blood[.",
+                "חייבין משום פיגול – if he had the wrong intention in one of the four [Divine] Services, for sprinkling/tossing [of the blood] establishes for the wrong intention and also establishes for remnants/left-overs and that which is ritually impure, and this is make a stringemcy.",
+                "ובקדשים קלים – after the sprinkling/tossing [of the blood].",
+                "כולו להחמיר – and they commit religious sacrilege with those portions of the sacrifice offered on the altar, for it is was already appropriate to “on High” (i.e.,God), and these are Holy Things and not the money of the owners.",
+                "ועל זה ועל זה – whether on the portions of the sacrifice offered on the altar or on the meat/flesh, they are liable for it because of improper intention, left-overs/remnants, and that which is impure. And that means all of it is for stringency."
+            ]
+        ],
+        [
+            [
+                "חטאת העוף. הוכשרה ליפסל – that is to say, from when the bird is killed by pinching its neck with a finger nail, holiness is added to it, and it becomes disqualified if a טבול יום /a Kohen who has immersed himself that day, but is awaiting sunset, had come in contact with it or someone lacking atonement/מחוסר כפורים (i.e., like a woman after childbirth, a male or woman with a flux, a healed leper who have to bring a sacrifice to complete their purification). But especially if It was disqualified by a Tevul Yom. But it does not become unclean to make others unclean, for just as the Tevul Yom disqualifies the heave-offering/Terumah, so it also disqualifies that which is holy.",
+                "הוזה דמה חייבין עליה משום פגול – for it refers to the sprinkling of the sin offering of a bird in the place of sprinkling of an animal/cattle, for sprinkling [of the blood] establishes disqualification of an offering of inappropriate intention when he thought about it prior to this like the sprinkling of the blood of cattle and furthermore, there is the prohibition of remnant and impurity.",
+                "ואין בה מעילה – for since its blood had been sprinkled there is [in it] a moment of availability for the Kohanim."
+            ],
+            [
+                "מיצה דמה (the wringing/squeezing out of the blood) – the squeezing/wringing out of the burnt offering of the bird refers to the place of the sprinkling of the [blood] of the animal and the sprinkling of the sin-offering of the bird, for concerning the burnt-offering of the bird it is written (Leviticus 1:15 – also see Tractate Zevakhin 6:5): “and its blood shall be drained out [against the side of the altar].”",
+                "עד שתצא לבית הדשן – for since all of it is burnt entirely, and there is no moment of availability [for use by the priests] at the end, one always commits religious sacrilege with it until it is burned entirely, and one takes from its ashes in the removal of the ashes from the altar, as it is written (Leviticus 6:3) “and he shall take up the ashes to which the fire has reduced the burnt- offering on the altar [and place them beside the altar].”"
+            ],
+            [
+                "פרים הנשרפים – for the Kohanim do not have a moment of availability [for use] at all.",
+                "הוזה דמן כו' – the sprinkling of their blood establishes them for inappropriate intention to be punishable by extirpation for a person who eats of them, if he had in mind an undue intention [in the performance of a sacrificial ceremony] at the time of the ritual slaughter to offer their portions of the sacrifices offered on the altar outside of their appropriate time, for since there is no moment of availability [for use] by the Kohanim, they commit religious sacrilege with them in the house of the ashes outside of the camp where they were burned if he benefited from them.",
+                "עד שיתך הבשר (until the flesh is charred in small lumps) – that is to say, that it will be burned and become charcoal/used for kindling. But after it is charred into small lumps, furthermore, there is no sacrilege, for there is nothing where its command is performed where one commits religious sacrilege."
+            ],
+            [
+                "ואין מועלין בעורה – because it belongs to the Kohanim, as it is written (Leviticus 7:8): “the priest [who offers a man’s burnt offering] shall keep the skin of the burnt offering that he offered.”",
+                "אבל מועלין בבשר – all the time that is burnet on the altar, it is burnt entirely.",
+                "עד שתצא לבית הדשן – when they lift all the ashes from top of the altar and cast them in the ash heap. And furthermore, there is no sacrilege, for its command had already been done/fulfilled."
+            ],
+            [
+                "אין מועלין בבשר – for there is a period of availability for the Kohanim, for the meat of the sin-offering and guilt-offering and communal sacrifices of peace-offerings, are consumed by the Kohanim.",
+                "אבל מועלין באימורים – for there is no period of availability for the Kohanim."
+            ],
+            [
+                "שתי הלחם – that we bring on Shavuot/Atzeret.",
+                "קרמו פני הלחם בתנור (when they have formed a crust in the oven) – which is the beginning of their establishment, but this formation of a light crust on the dough is considered rendering fit to be made invalid by a Tevul Yom/one who immersed himself that day [but had to wait until sunset to be pure] and those lacking atonement [through bringing a sacrifice], like the ritual slaughtering of something of the Holy of Holies. But here, we don’t have the reading, \"ובלינה\" /being left overnight (which is found in the earlier Mishnayot of this chapter), because the “two loaves” are baked from the eve of the Festival [of Shavuot] and their baking does not supersede the festival and are eaten on the morrow on the Festival. But they are rendered fit to slaughter upon them the sacrifice, for since they have formed a light crust on their face, they are called, “bread.”",
+                "ואין בהם מעילה – for there is no period of availability for the Kohanim, and their commandment has already been fulfilled."
+            ],
+            [
+                "לחם הפנים – here also we don’t have the reading \"ובלינה\"/being left overnight, because it is baked on Friday (i.e., the Eve of the Sabbath) and is not consumed until the following Sabbath.",
+                "קרבו הבזיכין (when dishes of incense have been offered) – that is, its preliminary acts, that on Shabbat at the time of the removal of the bread, they would offer dishes of incense of frankincense.",
+                "ואין בו מעילה – for it was permitted to the Kohanim and its command had been performed."
+            ],
+            [
+                "המנחות מועלין בהן משהוקדשו – through the sanctification of the mouth [enunciating it].",
+                "ואין מועלין בשיריים – because there is a period of availability to the Kohanim.",
+                "אבל מועלין בקומץ (with the handful of the meal offering the priest takes to be put on the altar) = until it is burned completely and it leaves to the ash heap according to the law of the parts of the sin-offering and guilt-offering burned on the altar. And after that, there is no sacrilege with it, for its commandment had been performed."
+            ],
+            [
+                "ומנחת נסכים – the meal offering that comes with the sacrifice where there are no remnants, and all of these are burned entirely.",
+                "משהוקדשו – mere sanctification by mouth.",
+                "ופגול אין בהן – because they don’t have permitting factors",
+                "(i.e., in animal sacrifices the blood is the permitting factor while in meal offerings it is the handful of flour; an offering whose permitting factor was not offered is not rendered unfit by improper intention), as for example, peace-offerings and sin-offerings and guilt-offerings, that their blood permits the portions of offerings consumed on the altar and the meat/flesh to the Kohanim, or something that has a permitting factor to the altar alone, such as the burnt-offering of birds and oxen that are burned, that their blood is a permitting factor to the altar alone, as for example, the two loaves (brought as a communal sacrifice on Shavuot) that the blood of the lambs is the permitting factor, and the shewbread (see Leviticus 24:5-9) that are in the dishes are a permitting factor, as for example, the meal offerings that have a permitting factor through a handful of the meal offering which the priest takes to put on the altar. All of these, there is no liability because of inappropriate intention and left-over and impure until the permitting factors are offered, for this is written regarding inappropriate intention (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day,] it shall not be acceptable; [it shall not count for him who offered it. It is an offensive thing],” and we stated the same ceremonies which are needed for the atoning efficacy of the legally performed offering, are required for making it an unfit offering (the eating of which is punishable by extirpation). But the remnant and impure we derive from פיגול /offerings disqualified by inappropriate intention in Tractate Zevakhim in chapter two “All of the Sacrifices” /כל הזבחים (Talmud Zevakhim 28b and 45b).",
+                "כל דבר שאין לו מתירין – like those of the handful of the meal offering which the priest takes to put on the altar and the frankincense which are themselves permitting factors themselves but they do not permit any other thing.",
+                "חייב משום עליה משום נותר וטמא – because impure things we include them, from what is written (Leviticus 22:3): “if any man among your offspring, while in a state of impurity , partakes of any sacred donation that the Israelite people may consecrate to the LORD, that person shall be cut off [from before Me,” the Biblical verse speaks of all of the Holy Things to make one liable because it is impure, and that which is remnant is derived from the impure (see Talmud Zevakhim 45b)."
+            ]
+        ],
+        [
+            [
+                "ולד חטאת וכו' יומתו – that these are from five sin-offerings that we derive that they died, and these three have always died, whether prior to atonement or after atonement [of the person who brought them], for they are not offered. And this Mishnah is taught at the beginning of the fourth chapter of [Tractate] Temurah and there I have explained it."
+            ],
+            [
+                "המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)",
+                "לא נהנים ולא מועלים – with all of these monies.",
+                "מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.",
+                "מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.",
+                "דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.",
+                "דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.",
+                "ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).",
+                "ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died."
+            ],
+            [
+                "הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.",
+                "יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.",
+                "יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled."
+            ],
+            [
+                "דשון מזבח הפנימי והמנורה – their ashes [of the incense] and the remnants of the wicks of the Menorah he would remove [from the inner altar] and place them near the outer altar, the place where he places there the removal of the ashes from altar of the outer altar, and after he took them out to there, they are not available for benefit nor do the laws of sacrilege apply, for in these, it is not written (Leviticus 6:3): “and place them beside the altar” as with the ashes of the incense of the burnt-offering.",
+                "המקדיש דשון בתחילה מועלים בו – this is what he said: a person who dedicates the monetary value of he ashes, at the outside, prior to his removing it to the Temple courtyard, the laws of sacrilege apply, as for example, that he said, “the monetary value of the ashes is upon me,” and afterwards he removed it outside and another person came and benefitted from the ashes, even though its commandment had already been performed, nevertheless, the laws of sacrilege apply, for since he benefitted from it and there is what is missing from the ashes, again, one cannot estimate how much they were worth when it is being evaluated, and is found that he is causing loss to that which is dedicated and because of this, he immediately commits sacrilege when he benefits from it.",
+                "תורין – when he sanctified them (i.e., the turtledoves) prior to their maturation and the pigeons after their maturation.",
+                "לא נהנין ולא מועלים – and this is not similar to lacking time (i.e., an offering cannot be made because its time to be offered has not yet arrived) for an animal/cattle which is holy prior to its appropriate time and it he offered it after his time, for an animal/cattle because this legal status required might easily have been attained because it is considered that it has sanctity when it possesses a defect in order to need redemption, it also has sanctify even when it is not at the appropriate time, but birds which one cannot say about them this regarding this legal status, for the defect does not invalidate the birds and they don’t have redemption, for redemption is only mentioned regarding cattle, that is so that theey don’t have the sanctity of being offered too early.",
+                "תורין שלא הגיע זמנן מועלין בהן – since later on they are appropriate, they have the application of the laws of sacrilege now. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "במה דברים אמורים בקדשי מזבח – since milk and eggs are not appropriate for the altar, therefore they are not available for benefit and the laws of sacrilege do not apply to them.",
+                "אבל בקדשי בדק הבית – that is so that the laws of sacrilege apply to them, since they are the sanctify of money, and are appropriate for the repair of the Temple house. But in the Gemara (Tractate Meilah 12b) it explains that this Mishnah is deficient and should be read as follows: When is this said? When they sanctified the things of the body to the altar, but if their monetary value is dedicated for the altar, such as if he said, “the value of this bird,” or “the value of this animal is dedicated to the Temple” to bring from them a burnt offering, it is made as if one dedicated them for the repair of the Temple house, for certainly the dedication of the monetary value of the altar, the laws of religious sacrilege apply to the eggs and the milk."
+            ],
+            [
+                "כל הראוי למזבח – it states that their body is appropriate.",
+                "בור מלא מים – their body is appropriate for the repair of the Temple house for building, but their body is not appropriate for the altar, for it is not appropriate for the libation of waters but rather potable, running spring water, for they would not make water libations in the Temple other than from the waters of the Shiloah.",
+                "אשפה מלאה זבל – its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.",
+                "שובך מלא יונים – it is appropriate for the altar but not for the repair of the Temple house.",
+                "אילן מלא פירות – it is appropriate for the altar for First Fruits but not for the repair of the Temple house.",
+                "שדה מלאה עשבים –  it is not appropriate either for the altar nor for the repair of the Temple house.",
+                "ואין מועלין במה שבתוכן – they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].",
+                "ולד מעושרת (offspring of the tithe of cattle) – if a female cow came out tenth that passes under the shepherd’s staff (see Leviticus 27:32 – “All tithes of the herd or the flock – of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD”), and it had a male issue prior to that, it cannot suck any further from her, for her male issue is unconsecrated, and she (i.e., the mother) is tithe, and it is found that he would be benefitting from the milk of something dedicated, for the tithing of cattle is something holy.",
+                "ואחרים מתנדבים כן – meaning to say, this one “that passed under the shepherd’s staff” undefined, It should not suck from it (i.e., the tithe of cattle), but others that had donated [their beasts] beforehand, are permitted to make a condition prior to tithing that if the tithe of their cattle should be a female beast, its milk would be unconsecrated in order that its young can suck from her with legal permission, and similarly also with the offspring of that which is dedicated, that they would not dedicate the milk of their mother. Such is what my Rabbis/Teachers have explained, but it is spoken with an expression of uncertainty. But Maimonides explained [that the expression] “and others donate,” that whomever whose heart causes him to donate who donate milk to cause to suck the offspring of a tithed and dedicated animal, because it is forbidden for offspring to suck from them, for the Rabbis declared that it should be considered like shearing and Divine service that is forbidden with Holy Things. Therefore, they don’t have a remedy other than that others will donate milk to cause them (i.e., the offspring) to suck, since they were forbidden from sucking from the milk of their mother. And this is correct.",
+                "לא יאכלו מגרוגרות של הקדש – and even if they made a condition that they would perform the work of their meals, we don’t eat from the dried figs of that which is dedicated [to the Temple], but rather, the treasure gives them the cost of food from that which is dedicated and they purchase [food] from the market.",
+                "וכן פרה – that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesn’t eat from that which is dedicated, as it is written (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” with threshing that is appropriate for it you don’t muzzle, but you do muzzle [an ox] with threshing of dedicated/sacred things that is not appropriate for it, for it is not permitted to eat that which is dedicated/consecrated [to the Temple]."
+            ],
+            [
+                "שרשי אילן של הדיוט באין בשל הקדש (the roots of a privately owned tree that come into consecrated ground) – they do not benefit nor do the laws of sacrilege apply, for we follow after the tree, and this refers to the tree of a private person. But these words, when there is nothing between the tree of a private person and the sanctified property other than sixteen cubits or less. But if there is between them more than sixteen cubits, the laws of sacrilege apply with the roots that are growing in the sanctified field, for it no longer follows after the tree.",
+                "ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין – (see the Talmud, Tractate Bava Batra 26b) as for example that there is between a consecrated tree and the ground of a private person more than sixteen cubits, that the roots that are growing are of the private person and they don’t follow after the consecrated tee since they are distanced from it by so much, therefore, the laws of sacrilege do not apply, But if there isn’t between them sixteen cubits or less, the laws of sacrilege apply.",
+                "מעין שהוא יוצא מתוך שדה הקדש – My Rabbis/Teachers explained for me, as for example, that a well that is unconsecrated flows/gushes forth in a privately owned field, but it continues and goes out and passes through a consecrated field. We don’t derive benefit from it within the consecrated field. But the laws of sacrilege do not apply, because it is through a private [field] that it gushes forth.",
+                "יצאו – the water that is in this well that flows/gushes forth from the field of a private individual and passes in a consecrated field and leaves from the consecrated field, we derive benefit from it ab initio.",
+                "המים שבכד של זהב – this is concerning the libation of water in the seven days of the Festival [of Sukkot] as is taught in the Mishnah (in Tractate Sukkah, Chapter 4, Mishnah 10): “As the rite concerning it [is performed] on a weekday, so the rite concerning it [is performed] on the Sabbath. But on the Eve of the Sabbath one would fill with water from the Shiloah a gold jug which was not sanctified [and he would leave it in a chamber (in the Temple)],” but from those waters, they would not derive benefit nor would the laws of religious sacrilege be applicable, for they were not sanctified for the water libation for religious sacrilege until they were placed in a golden flask, which is a sanctified utensil.",
+                "ערבה – that they would lean them upright near the altar (literally, at the sides of the altar), as it is taught in the Mishnah in the Chapter “The Lulav and the Willow” (Chapter 4, Mishnah 5).",
+                "נותנים היו ממנו בלולב – at the outside before they would lean it. For even though they did not gather it other than in order to lean it on the altar."
+            ],
+            [
+                "קן שבראש אילן של הקדש – that the bird bruilt it from the wood and chips that it brought from another place.",
+                "שבאשרה יתיז בקנה – he should cause the nest to fall to the ground with a reed, and specifically, cause it to fly off, but he should not ascend on the Asherah/idolatrous tree, for if he ascends to take the nest, it is found that he is benefitting from the Asherah. But the eggs and the chicks that are in the nest, all the time that they need their mother, it is forbidden, whether at the top of a sanctified tree or whether at the top of an Asherah.",
+                "המקדיש את החורש – the Aramaic translation of “forest,” thicket, wild-growing bushes.",
+                "מועלים בכולו – in the trees and on the branches and on the leaves.",
+                "",
+                "הגזברים שלקחו את העצים – Maimonides explained, to include the pieces of wood that they cut with a saw at the time when they prepare them for beams, that they commit religious sacrilege with them.",
+                "ולא בשפויין (but not with their shavings/planings/chips) – thin boards that they planed/sawed from the trees when they split them.",
+                "נויה (sproutings, leaves and flowers) – leaves that are on the trees of the forest."
+            ]
+        ],
+        [
+            [
+                "קדשי המזבח מצטרפים זה עם זה למעילה – if he benefitted from two kinds of Holy Things of the altar at the equivalent of a penny, he has committed religious sacrilege/misappropriation. But they combine also up to an olive’s bulk because of eating from sacrileges offered with the inappropriate intention or remnants or something impure, or to make one liable above an olive’s bulk outside the Temple courtyard.",
+                "קדשי בדק הבית מצטרפין זה עם זה – for religious sacrilege. But there is no inappropriate intention or remnant with them.",
+                "קדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה למעילה – but not for another thing, as we have said, that the Holy Things dedicated for the repair of the Temple do not have [the prohibitions] of offerings disqualified by inappropriate intention and remnant and ritual impurity."
+            ],
+            [
+                "חמשה דרים בעולה מצטרפים זה עם זה – to an olive’s bulk, to make one liable because of offering them outside the Temple courtyard, and to make one liable because of offerings disqualified by inappropriate intention, and remnant and [ritual] impurity, and for religious sacrilege if he benefitted from all of them the equivalent of a penny.",
+                "והסולת – the meal offering that comes with the burnt offering.",
+                "והיין – for the libations, for the burnt offering requires a meal-offering and libations.",
+                "וששה בתודה – for the offering of thanksgiving requires bread added to the five things that are associated with the burnt-offering (i.e., meat, fat, fine flour, wine and oil). But all of them combine up to an olive’s bulk for offerings disqualified by inappropriate intention, and remnant and ritual impurity, but not for religious sacrilege, for the thanksgiving offering and the Lesser Holy Things do not have religious sacrilege, as is taught at the end of the first chapter [of Tractate Meilah, Mishnah 4).",
+                "התרומה ותרומת מעשר – which is one one-hundredth of unconsecrated produce, and similarly, the tenth of the tenth of Demai/doubtfully tithed produce (see parallel text found in Tractate Orlah, Chapter 2, Mishnah 1).",
+                "והחלה – for even it is called Terumah/heave-offering, as it is written (Numbers 15:20): “as the first yield of your baking, you shall set aside a loaf as a gift.”",
+                "וביכורים – they are called Terumah/heave-offering, as the Master stated: (Deuteronomy 12:17): “or of your contributions”/\"ותרומת ידך\" – these are the first fruits, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from of the altar of the LORD your God].” (see Talmud Meilah 15b and Makkot 17a and parallels)",
+                "מצטרפים זה עם זה לאסור – that if [one part of] leaven fell from all of them in order to make leavened bread within the started dough of unconcentrated produce [of ninety-nine parts], it is forbidden.",
+                "ולחייב עליהן את החומש – he who eats from all of them inadvertently an olive’s bulk pays the one-fifth [in addition to the principal]."
+            ],
+            [
+                "כל הפיגולים – from burnt-offerings, from sin-offerings, and from guilt-offerings and peace-offerings.",
+                "מצטרפים זה עם זה – to consuming from them an olive’s bulk to becoming liable for extirpation. And similarly, all the remnants.",
+                "כל הנבילות מצטרפים – and even the carrion of an unclean animal with the carrion of a pure animal, combine to an olive’s bulk regarding ritual impurity. But not in regard to flogging, for he is not flogged until he consumes an olive’s bulk of the carrion of only a pure animal, or an olive’s bulk from only an impure animal, because they are two categories/denominations, for one who consumes the flesh of an ritually impure animal is not flogged because of carrion other than because of his eating the flesh of an ritually impure animal.",
+                "וכל השרצים מצטרפים זה עם זה – for an olive’s bulk, to make those who consume them liable for flogging, and the eight reptiles that are written in the Torah (Leviticus 11:29-30) combine with each other, to make those who consume them liable for a lentil’s bulk. According to the measure of their ritual impurity, so is the measure of their consumption.",
+                "דם השרץ ובשרו מצטרפים – for we extend the scope/include them from Scripture as it is written (Leviticus 11:29): “the following shall be impure for you from among the things that swarm on the earth,” to include he blood of that which swarms that it will defile like its flesh.",
+                "כל שטומאתו ושיעורו שוין (all things that are alike in [duration of] uncleanness and in requisite measure)– as, for example, carrion with carrion, or reptile/creeping animal with reptile/creeping animal.",
+                "טומאתו ולא שיעורו ([in duration of] uncleanness but not in requisite measure) – as, for example, carrion and reptile as their uncleanness is similar, and both of them there are ritually unclean until evening, but not their requisite measure, [since] for carrion, the measure of its uncleanness is an olives bulk, whereas for reptiles, its measure is a lentil’s bulk.",
+                "ושיעוריו ולא טומאתו – as for example, a carrion and a dead person, for both of them defile in an olive’s bulk. But not in its defilement, for whereas defilement with a dead person is seven [days], and defilement with a carrion is only until the evening.",
+                "לא טומאתו ולא שיעורו – as for example, a dead person and a reptile, for defilement with a dead person is seven days, but defilement with a reptile is only until the evening. But with its requisite measure also, they are not equal/equivalent, for the measure of defilement with the dead is an olive’s bulk, and the measure of a reptile is as a lentil’s bulk.",
+                "אלו אין מצטרפין זה עם זה – since they are separate entities."
+            ],
+            [
+                "שני שמות (two categories) – two separate negative commandments.",
+                "בקל שבשניהם (the lesser of the two of them)- that is to say, it combines for [ritual] defilement even with the lesser requisite measurement, as for example, that it would combine for less than the equivalent of a lentil’s bulk of a creeping reptile to complete the equivalent of an olive’s bulk of a carrion, and all the more so, that it would not combine to the requisite greater measurement. And similar, half of an olive’s bulk of a dead corpse does not combine to a half of an olive’s bulk of carrion to become impure, even for the impurity until evening.",
+                "אוכל שנטמא באב – this is the offspring of a first degree of uncleanness.",
+                "שנטמא בולד הטומאה – this is the offspring of second degree of uncleanness.",
+                "מצטרפין זה עם זה – to the equivalent of an egg’s bulk, which is the measurement of impurity for foodstuffs.",
+                "לטמא בקל שבשניהם – to become third-degree [of uncleanness] in the manner that the second [degree of uncleanness] becomes third [degree of uncleanness], which is the lesser of the two of them. But it does not combine to that which would become second [degree of uncleanness] like it makes the first [degree of uncleanness] become second [degree of uncleanness], for if so, it was like the greater/more stringent of the two of them."
+            ],
+            [
+                "לפסול את הגויה – a person (i.e., a Kohen) who consumes ritually impure foods at the volume of half-a-loaf [of bread] which is an egg and a half [in volume] according to the words of Maimonides, and two eggs’ [bulk] according to the words of my Rabbis/Teachers, his body is made invalid from eating heave-offering/Terumah and invalidates the Terumah through his contact until he immerses [in a Mikveh].",
+                "במזון שתי סעודות לעירוב (see also Tractate Eruvin, Chapter 8, Mishnah 2) – A person who wants to walk more than two-thousand cubits on Shabbat makes a joining of borders/ עירובי תחומין and places the food for two [Sabbath] meals in the place where he desires that he will establish his Eruv, and he walks from the place of his Eruv and beyond [another] two-thousand cubits. And this is six eggs according to Maimonides and eight eggs according to my Rabbis/Teachers.",
+                "בכביצה לטמא טומאת אוכלין – for food does not defile with less than an egg, as it is written (Leviticus 11:34): “As to any food that may be eaten, [if shall become impure if it came in contact with water],” that implies a food that is eaten at once, and the Sages estimated that the esophagus does not hold more than the egg of a chicken.",
+                "בכגרוגרת להוצאת שבת (see also Tractate Shabbat, Chapter 7, Mishnah 4) – a person who removes foodstuffs on the Sabbath from one domain to another is not liable with less than a dry fig’s bulk.",
+                "בככותבת ביום הכיפורים (see also Tractate Yoma, Chapter 8, Mishnah 2)– The Biblical verse changed it and wrote (Leviticus 16:29): \"תענו\" /”you shall practice self-denial,” but did not write “תאכלו “/”you shall [not] eat,” that implies that the All-Merciful was not stringent other than with self-denial/affliction, and the Sages estimated that with a date a person’s mind is set at ease, ut less than a date, a person’s mind is not set at ease.",
+                "לפסול את הגויה ברביעית – a person who drinks impure liquids at a volume of a quarter-LOG, his (i.e., the Kohen’s) body is invalidated from consuming heave-offering/Terumah and invalidates Terumah through his contact until he immerses [in a Mikveh]",
+                "וכמלוא לוגמיו (a mouthful, a quantity of liquid filling up one’s cheek) – that he drinks a quantity filling up his cheek on Yoom Kippur is liable. Less than this, he is exempt (see Tractate Yoma, Chapter 8, Mishnah 2)."
+            ],
+            [
+                "הערלה וכלאי הכרם מצטרפין (see also Tractate Orlah, Chapter 2, Mishnah 1) – that if he consumed half-of-a-measure from this one (i.e., Orlah/fruit that grows during the first three years after a tree was planted) and half-of-a-measure from that one (i.e., Kilei HaKerem/food crops in a vineyard – which unlike the prohibition of a mixture of seeds, it is prohibited to derive any benefit from the crop grown in the vineyard and all of the produce must be burned – see Tractate Kilayim), they combine [together to make that person liable] to be flogged [forty times – actually, forty minus one). Alternatively, Orlah and Kilei HaKerem are mixed together that fell into something permitted, they combine [to become prohibited] with dry produce in one out of two hundred, and with moist produce, if it provides a taste/flavor.",
+                "אינן מצטרפין – since they are two distinctive categories, but if there is in a pot to nullify her taste of the Orlah/fruit that grows during the first three years after a tree was planted, on its own, and the taste of Kilei HaKerem/food crops in a vineyard on its own, everything is permitted. But the Halakha is not according to Rabbi Shimon.",
+                "הבגד – which defiles [through the treading of someone with a flux] three handbreadths by three handbreadths.",
+                "והשק – that it defiles [through the treading of someone with a flux or other impurities] four handbreadths by four handbreadths.",
+                "והעור – five handbreadths by five handbreadths.",
+                "והמפץ (poor-man’s mattress) – six handbreadths by six handbreadths. The cloth/בגד combines with the sack/שק – that is less than it, to become defiled by four handbreadths by four handbreadths. And similarly, each other combines to that which is a less than it, and all of them combine with each other to defile according to the lesser measurement of defilement, but not the lesser with the greater.",
+                "מפני שהן ראוים לטמא מושב (suitable to be made unclean as that used for sitting) – that is to say, even though we have stated above (see Mishnah 3 of this chapter) that everything where their measurements are not equivalent they do not combine, here they combine even though their measurements are not equivalent, for since they are equivalent for this things – each one of them suitable to be made ritually impure as that used for the sitting of the person with a flux, therefore, they combine for the defilement of sitting."
+            ]
+        ],
+        [
+            [
+                "הנהנה שוה פרוטה מן ההקדש אע\"פ לא פגם מעל (even though he did not cause deterioration) – it is a dispute between Rabbi Akiva and the Sages is explained in the Gemara (Tractate Meilah 18a) in regard to a garment worn between other [garments] (literally, “middle garment), for the garment deteriorates immediately, because he rubs himself against the walls. But they also don’t dispute also regarding the inner garment that is against his skin, for that one also deteriorates immediately on account of sweat, but only regarding the “middle garment” [do they dispute]. Rabbi Akiva holds for since that is a thing that does not deteriorate immediately, even though it does deteriorate after time, it is like something that has no deterioration and they commit religious sacrilege with it, because he benefited from it the equivalent of a penny. But the Rabbis hold for since there is deterioration regardless, we don’t commit religious sacrilege with it until he causes deterioration.",
+                "כיצד – anything that does not deteriorate, as for example, [if a woman] put a chain around her neck, a golden chain/necklace dedicated to the Temple property, or a ring in her hand or she drank from a golden cup dedicated to the Temple property (see Tractate Tamid, Chapter 3, Mishnah 4). All of these, there is no deterioration in them, but rather, since she benefitted from them the worth of a penny, she has committed religious sacrilege. And how do we estimate benefit with them? We estimate how much a woman wants to give when she lends ornaments as they are to take them to a wedding meal to be honored by them, like that measurement that she pays to the Temple property the principal plus one-fifth when she used them.",
+                "וכל דבר שיש בו פגם – as for example, he wore a shirt or covered himself with a cloak or used an ax to split wood, because they will eventually deteriorate, he did not commit sacrilege until he caused deterioration in them the equivalent value of a penny.",
+                "תלש – [tore] hair.",
+                "מן החטאת – we are speaking of a sin-offering of something with a defect that stands to be redeemed and it is something that has a deterioration, therefore, he did not commit sacrilege until he causes deterioration the equivalent value of a penny, but in the pure sin—offering that the pulling of wool and hair out [of the lamb], he didn’t do anything, for as such it is appropriate to be offered now, like it was at the beginning, it would be like the golden cup which is something that has no deterioration, and since he benefitted from it, he has committed religious sacrilege.",
+                "כשהיא מתה כיון שנהנה מעל – for since it died, it is not redeemable, for we don’t redeem Holy Things to feed them to dogs, and we are speaking about whether it is was a pure sin-offering or a sin-offering with a defect (see Tractate Meilah 19a)."
+            ],
+            [
+                "ופגם כחצי שיעור – as, for example, he wore Holy clothing with the benefit of the measurement equivalent to one-half of a penny and deterioration of one-half of a penny, that he tore it and caused deterioration to it like the measurement of one-half of a penny.",
+                "שנהנה בשוה פרוטה דבר אחד – that it has in it deterioration but he didn’t cause deterioration.",
+                "ופגם בשוה פרוטה בדבר אחר – as, for example, he spilled liquid of Holy things but did not benefit.",
+                "הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד – on himself, and there will be on the thing that has in it deterioration, for regarding religious sacrilege, it is written (Leviticus 5:15): “[When a person commits a trespass,] being unwittingly remiss [about any of the LORD’s sacred things],” and with the consuming of heave offering, it is written (Numbers 18:32): “You will incur no guilt,” just as the sin that is stated regarding the eating of heave-offering one causes deterioration and derives benefit, and just as he caused deterioration and benefited, even the sin offering mentioned In regard to religious sacrilege, it needs to be that he causes deterioration and benefits and in that thing itself that he causes deterioration, he derived benefit and not with another thing (see Talmud Meilah 19b)."
+            ],
+            [
+                "במקודשין אלא בבמה וכלי שרת – a pure animal/beast, a pure animal/beast that is of the Holy Things of the altar. For these don’t exist for the redemption and are not eligible for deterioration, for even if one person rode on the animal/beast and it became weak or he tore out [hair] from its wool, it is still worthy for sacrifice, but there is sacrilege after another sacrilege in it. And similarly, if one person drank from a golden cup, even if he caused it deterioration and it became worse, because it has the holiness [of the body], and does not refer to redemption, it is still appropriate for [Divine] service and there is in it one sacrilege after another. But the Holy Things of keeping the Temple in repair, as, for the example, the beasts/animals of the Holy Things of Temple repair, there is no religious sacrilege after religious sacrilege, because they are things that are redeemed, but because one person committed sacrilege with it when he removed it to unconsecrated use, furthermore, it lacks religious sacrilege.",
+                "רבי אומר כל דבר – that has no deterioration and is not disqualified, which is every thing that has no redemption, like those that we mentioned, even if he caused deterioration to it, there is sacrilege following sacrilege. But there is a distinction between the first Tanna/teacher and Rabbi [Judah the Prince], regarding the pure Holy things of the Altar that were made in them defects, and he transgressed and slaughtered them prior to redemption. Rabbi [Judah the Prince] states that they should be buried, because they required placement and appraisement and that is not possible because they died Therefore, they should be buried, for since they no longer are capable of being redeemable, there is sacrilege following sacrilege, when someone benefits from them after ritual slaughter (and he adds the issue of the dedication of wood to the altar, for according to him, their law is like a sacrifice). But the Sages say that they should be redeemed (see Talmud Meilah 19b and Tractate Menahot 106b), for they don’t require placement and appraisement, and si the holiness of these monies there is no religious sacrilege following religious sacrilege. And the Halakah is according to the Sages."
+            ],
+            [
+                "הרי זה לא מעל – In the Gemara (Tractate Meilah 20a), it establishes it with the treasurer of the that which is consecrated, as they were the stone or beam that were transmitted to his hand from the outset, but when he took them for himself, they still were in the domain of that which is consecrated, for where he carried them in his house, they were in the domain of the consecrated as at first, but if he gave it to his fellow, he removed it from his domain and changed it from that which is consecrated to unconsecrated and he committed religious sacrilege, but his fellow did not commit sacrilege for it had already gone to unconsecrated matters.",
+                "בנאה בתוך ביתו – he didn’t build it within the structure of his house in actuality , for if so, he would benefit immediately when he added it to the building of his house. But rather, as for example, when he placed it in the aperture in the roof looking to the ground floor that is not in the building, for now, he has no benefit until he will live underneath it and benefit from it the equivalent of a penny, such as that his produce were placed underneath the aperture in the roof, but rains were dripping upon them, but he closed the mouth of the aperture in the roof with a sanctified stone, since it protected them for the equivalent of a penny, he committed religious sacrilege.",
+                "נתנה לבלן – in order that he would permit him to bathe in the bathhouse."
+            ],
+            [
+                "אכילתו ואכילת חברו – he ate one-half a measure and fed his fellow one-half a measure, or he benefitted one-half a measure and caused his fellow to benefit one-half a measure. And similarly, his benefit and the eating of his fellow, such as an amount which is one-half a measurement and his fellow ate half-a measurement or the opposite, all these combine to make him liable for a guilt-offering for sacrilege.",
+                "ואפילו לזמן מרובה – as for example, that he ate one-half of a measurement today and one-half of a measurement the next day in one act of forgetfulness, or he ate or benefitted like one-half a measurement today and he friend or caused his fellow to benefit like a half-measurement for the morrow, they combine and even for an extended period of time, and as long as they would be in one act of forgetfulness, as it is written (Leviticus 5:15): “ When a person commits a trespass,” nevertheless, that he will commit a religious trespass, he would be liable for a guilt offering."
+            ]
+        ],
+        [
+            [
+                "השליח – the owner of the house/householder gave him (i.e., the agent) something that is dedicated to a sacred purpose of monies dedicated to the Temple to remove them in the designation of unconsecrated [things], and the agent performed his agency.",
+                "בעל הבית מעל – for in regards to religious sacrilege, there Is a deputy to an illegal act (i.e., in this case, the responsibility for an illegal act can be shifted to the employer – as opposed to the normal scenario where it cannot – see Talmud Kiddushin 42b). But in entire Torah, there is no deputy for an illegal act except for the case of religious sacrilege/misappropriation because it is written concerning it (Numbers 5:6): “and that person realizes his guilt,” the person who acted inadvertently firs , which is the person who sent the individual representing him.",
+                "תן בשר לאורחים – from that meat that is dedicated to a sacred purpose.",
+                "ונתן להם כבד – [liver] dedicated to a sacred purpose.",
+                "והוא אומר טלו שתים – but only/provided that the agent would say, “take two [pieces],” from my own intention, then the owner of the house committed sacrilege/misappropriation , for the agent did not abrogate his agency even though he added on to the words of the person sending him, therefore, the person sending him misappropriated/committed sacrilege for his agency had been fulfilled, and the agent [himself] misappropriated/committed sacrilege because he added of his own consent/knowledge, and the guests also are liable on the third piece [of meat] that they took from their own consent/knowledge. But if the agent did not say, “take two [pieces of meat] from my own knowledge,” but rather [said], “take two [pieces of meat] through the agency of the owner of the house,” the person who sent him committed sacrilege for his words had been fulfilled, but the agent is exempt because he [merely] added upon the agency of the owner of the house and did not abrogate his agency – but what he had added, he did not add with his own consent.",
+                "גלוסקמא (chest/case) – in the Greek language, they call a chest/case a גלוסקמא (Genesis 50:26): “and placed in a coffin [in Egypt],” the Aramaic Targum/translation “and they placed him in a chest.”",
+                "אע\"פ שאמר בעל הבית לא יה בלבי אלא מזה כו' מעל – because the agent acted according to his statement/word, but matters that are in the heart are not matters (as he had abrogated his agency)."
+            ],
+            [
+                "ביד חרש שוטה וקטן – who are not capable of carrying out a commission/agency, nevertheless, since his agency was done, the person who sent him committed sacrilege/misappropriation.",
+                "החנוני – who received the money from the hand of the deaf-mute/חרש, imbecile/שוטה or the minor/קטן, is liable when he spends the monies of sacred property on his possessions.",
+                "ונזכר – the householder [is reminded] prior to the monies reaching the hand of the storekeeper, and since he remembered, he furthermore is not liable for a sacrifice of sacrilege/misappropriation, for there is no sacrifice of misappropriation/sacrilege for a wanton act.",
+                "החנוני חייב – and this is the case where the houseowner and the agent were reminded, for here, there is no one who acted inadvertently other than the storekeeper. But if the houseowner is reminded but the agent is not reminded, the agent committed misappropriation because inadvertently erred first.",
+                "כיצד יעשה – that is to say if the storekeeper knew about this penny that it is holy prior to his spending it or that it became combined with the rest of the pennies that he has, how should he act and be free to use his pennies."
+            ],
+            [
+                "שניהם לא מעלו – the houseowner did not commit sacrilege for his agency was not performed with a penny, but the agent did not commit misappropriation because he did not abrogate his agency of the houseowner with a penny, but for less than a penny, there isn’t an liability for sacrilege.",
+                "השליח מעל – that he abrogated the agency of the houseowner, whether with wicks or with candles, and there is In both of [the expenditure of] a penny."
+            ],
+            [
+                "שניהם מעלו – as long as that Etrog/citron would be worth two pennies like the houseowner gave him. The houseowner committed sacrilege since the agent purchased for him according to what he said and worth as he gave him, he thusly performed his agency, but the agent committed a misappropriation for he purchased of his own intention a pomegranate with a penny that was not in the agency of the houseowner.",
+                "ר' יהודה אומר בעה\"ב לא מעל – for he (i.e., the houseowner) said to the agent, If you would purchase an Etrog/citron for two pennies like I gave to you, you would bring me a large Etrog/citron worth four pennies, [but] now that you didn’t give other than a penny, you brought me an Etrog/citron worth two pennies which is a small and bad, it is found that you did not perform my agency. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם צרורין – tied up with an unusual knot even though it doesn’t have upon it a seal, or knots like the other knots and seals.",
+                "לא ישתמש בהן – for he (i.e., the owner) revealed his intention that it was not appropriate that he should use that which was deposited, for since, he bound them in an unusual knot or placed upon it a seal.",
+                "מותרין – it is called (i.e., loose), all the time that it is not tied with an unusual knot but rather it is tied like other ties and lacks a seal upon it.",
+                "לפיכך אם הוציא מעל – for it is like the depositor said to him that he can use them, since they are not bound up, and he had indeed performed his agency, and the depositor also did not commit an act of sacrilege for he did not state explicitly that he (i.e., the money changer) can use them.",
+                "החנוני – who sells produce or spices in the store.",
+                "כבעל הבית – if he deposited with him (i.e., the storekeeper) money, even though they are not tied up, he may not use them, therefore if they were monies devoted to a sacred purpose and they were used, he has committed religious sacrilege/misappropriation.",
+                "כשלחני – and he is permitted to use the monies that were deposited with him when they are not bound up, therefore, he did not commit a religious sacrilege."
+            ],
+            [
+                "כיון שהוציא את הראשונה – for the needs of his use, he has committed religious sacrilege.",
+                "וחכמים אומרים – he did not commit religious sacrilege ",
+                "until he spent all the money that was in the purse for the needs of unconsecrated products. And the Halakah is according to the Sages.",
+                "פרוטה מן הכיס זה – that is to say, do not use up the penny from this purse until there will be in it something consecrated."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..1f7d941a089805a54e5e073b39ea3ccbebfb8f1a
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/Hebrew/merged.json	
@@ -0,0 +1,300 @@
+{
+    "title": "Bartenura on Mishnah Meilah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Meilah",
+    "text": [
+        [
+            [
+                "<b>קדשי קדשים ששחטן בדרום.</b> אע״פ שדינן להשחט בצפון, לא תימא כמאן דחנקינהו דמו והוו כקדשים שמתו שיצאו ידי מעילה דבר תורה, קמשמע לן דקדשים שמתו לא חזו כלל, אבל דרום נהי דאינו ראוי לקדשי קדשים אבל ראוי הוא לקדשים קלים הלכך מועלין בהן, ומי שנהנה מהם שוה פרוטה מביא קרבן מעילה. ולא בלבד כי נשחטו בדרום וקבל דמן בצפון הוא דמועלין בהן משום דעיקר עבודה בצפון הוי [כדין], דמקבלה ואילך מצות כהונה, אלא אפילו שחטן בצפון וקבל דמן בדרום, אף על גב דעיקר עבודה הויא בדרום שלא כדין, אפילו הכי מועלין בהן:",
+                "<b>וזרק דמן בלילה.</b> אע״ג דלילה לאו זמן הקרבה, מועלין בהן:",
+                "<b>בלילה וזרק דמן ביום.</b> האי כל שכן הוא דמועלין, דהא זרק ביום דעיקר עבודה הוא. אלא זו ואין צריך לומר זו קתני:",
+                "<b>או ששחטן.</b> בצפון, וחשב עליהן לאכלן חוץ לזמנן שהוא פגול שיש בו כרת, או חוץ למקומן שהוא פסול שאין בו כרת, מועלים בהן:",
+                "<b>כלל אמר ר׳ יהושע כל שהיה לה שעת היתר לכהנים.</b> אע״ג דשוב נפסלה ואין רשאים לאכלן, אפילו הכי אין מועלין בהן:",
+                "<b>שלנה.</b> לאחר זריקה, או שנטמאה או שיצאה חוץ לעזרה לאחר זריקה. אע״ג דאינה ראויה לכהנים, כיון דהיה לה שעה אחת היתר קודם שלנה, אין מועלים בה, דלאו קדשי ה׳ קרינן בה, דהא חזו לכהנים:",
+                "<b>ושקבלו פסולים וזרקו את דמה.</b> קבלו פסולים את דמה אע״פ שזרקוהו כשרים, או שזרקוהו פסולים אע״פ שקבלוהו כשרים. ואם לאחר שקבלו פסולים את הדם וזרקוהו, חזרו כשרים וקבלו שאר דם הנפש וזרקוהו, הרי זריקת הכשרים מועלת ומתרת הבשר לכהנים ואין בו משום מעילה. והני מילי שאר פסולים חוץ מן הטמא, אבל טמא שקבל את הדם וזרקו, אע״פ שחזרו כשרים וקבלו שאר דם הנפש וזרקוהו, אין לבשר שעת היתר ומועלים בו, שהטמא הואיל וראוי לעבודת צבור, שקרבן צבור דוחה את הטומאה, כשזרק הדם נעשה שאר הדם שיריים ושוב אין זריקת הכשרים מועלת להתיר הבשר, ואין לך בפסולים מי שעושה הדם שיריים אלא הטמא בלבד:"
+            ],
+            [
+                "<b>בשר קדשי קדשים שיצא לפני זריקת דמים.</b> ואחר כך נכנס ואחר כך זרק את הדם:",
+                "<b>ר׳ אליעזר אומר מועלים בו.</b> אע״פ שזרק את הדם. דסבירא ליה לרבי אליעזר דזריקה לא מהני ליוצא לאפוקי מידי מעילה:",
+                "<b>ואין חייבין עליו משום פגול נותר וטמא.</b> הואיל ויצא. דזריקה כשרה קא קבעה לפגול, ולא פסולה:",
+                "<b>רבי עקיבא.</b> סבר אין מועלים בו. דקסבר דזריקה מהניא ליוצא לאפוקי ממעילה:",
+                "<b>אבל חייבין כו׳</b> אבל, לשון ברם, כמו באמת. וכי אמר רבי עקיבא דזריקה מהני ליוצא, כגון שיצא מקצת הבשר ולא כולו, דמגו דמהניא לההוא מקצת שבפנים, מהניא נמי לההוא מקצת שיצא חוץ. והלכה כר׳ עקיבא:",
+                "<b>אמר ר׳ עקיבא והרי המפריש חטאתו ואבדה.</b> השתא מייתי ראיה למאי דקאמר דזריקה מועלת ליוצא:",
+                "<b>והרי שתיהן עומדות.</b> שחוטות ונתקבל דמן בשתי כוסות וזרק דמה של אחת מהן:",
+                "<b>לא כשם שדמה.</b> של אותה:",
+                "<b>פוטר את בשרה,</b> מן המעילה:",
+                "<b>כך הוא פוטר את בשר חברתה</b> שלא נזרק דמה, מן המעילה, הואיל והיה יכול לזרוק דמה של איזו שירצה:",
+                "<b>ואם פוטר דמה את בשר חברתה מן המעילה.</b> אע״ג דפסולה היא, דמותר חטאת היא. אינו דין שיפטר בשרה של עצמה, אע״פ שנפסלה ביוצא. ולא אמר ר׳ עקיבא כשם שדמה פוטר את בשרה כך הוא פוטר את בשר חברתה, אלא כששחט שתי החטאות כאחת, לפי שאם רצה מזה זורק רצה מזה זורק, אבל בזה אחר זה לא אמר ר׳ עקיבא שיהיה דמה פוטר בשר חברתה:"
+            ],
+            [
+                "<b>אימורי קדשים קלים.</b> אין מועלים באימורי קדשים קלים אלא לאחר זריקת דמים, כדאמרינן בשלהי פרקין. ואם יצאו לפני זריקת דמים:",
+                "<b>ר׳ אליעזר אומר אין מועלין בהן.</b> דכי היכי דאית ליה לר׳ אליעזר דאין זריקה מועלת ליוצא לאפוקי בשר קדשי קדשים ממעילה, הכי נמי אין מועלת ליוצא להביא אימורי קדשים קלים לידי מעילה. וכי היכי דאית ליה לר׳ עקיבא דזריקה מועלת ליוצא לאפוקי בשר קדשי קדשים מידי מעילה, מועלת נמי ליוצא להביא אימורי קדשים קלים לידי מעילה:"
+            ],
+            [
+                "<b>מעשה דמים.</b> זו זריקת הדם:",
+                "<b>ואין מועלין בבשר.</b> לאחר זריקת דמים אין מועלין בבשר, דכבר יש בו שעת היתר לכהנים. והיינו להקל, דמשום זריקת דמים אתיא ליה קולא דאין מועלין בו:",
+                "<b>ועל זה ועל זה.</b> בין על האימורין בין על הבשר לאחר זריקה:",
+                "<b>חייבין משום פגול.</b> אם פיגל באחת מארבע עבודות. דזריקה קובעת בפגול וקבעה נמי לנותר וטמא. והיינו להחמיר:",
+                "<b>ובקדשים קלים.</b> לאחר זריקה:",
+                "<b>כולו להחמיר.</b> דמועלין באימורים, דכבר חזו לגבוה וקדשים נינהו ולא ממון בעלים:",
+                "<b>ועל זה ועל זה.</b> בין על האימורים בין על הבשר חייבין עליו משום פגול נותר וטמא. והיינו כולו להחמיר:"
+            ]
+        ],
+        [
+            [
+                "<b>חטאת העוף.</b> הוכשרה ליפסל. כלומר משנמלקה נתוספה בה קדושה, שהיא נפסלת אם נגע בה טבול יום או מחוסר כפורים. ודוקא נפסלת בטבול יום. אבל לא מיטמאה לטמא אחרים, שכשם שטבול יום פוסל את התרומה כך הוא פוסל את הקודש:",
+                "<b>הוזה דמה חייבין עליה משום פגול.</b> דהזאה של חטאת העוף במקום זריקה דבהמה קאי, דהזאה קובעת פגול כשחשב בו קודם לכן כמו זריקת דם בבהמה, ושוב יש בו איסור נותר וטמא:",
+                "<b>ואין בה מעילה.</b> דכיון דהוזה דמה יש [בה] היתר לכהנים:"
+            ],
+            [
+                "<b>מיצה דמה.</b> מיצוי דעולת העוף קאי במקום זריקת הבהמה והזאה דחטאת העוף. דבעולת העוף כתיב ונמצה דמו:",
+                "<b>עד שתצא לבית הדשן.</b> דכיון דכולה כליל ולית בה שעת היתר לבסוף, לעולם מועלין בה עד שתשרף כולה ותנטל מעפרה תרומת הדשן כדכתיב (ויקרא ו׳:ג׳) והרים את הדשן אשר תאכל האש:"
+            ],
+            [
+                "<b>פרים הנשרפים.</b> אין בהן לכהנים היתר כלל:",
+                "<b>הוזה דמן כו׳</b> הזאת דמן קובעתן לפגול לענוש כרת האוכל מהן אם חישב עליהם בשעת שחיטה להקטיר אימוריהן חוץ לזמנן, וכיון דלית בהו היתר לכהנים, מועלין בהן בבית הדשן חוץ למחנה היכא דנשרפו אם נהנה מהן:",
+                "<b>עד שיותך הבשר.</b> כלומר שיהיה נשרף ונעשה פחמים. אבל לאחר שניתך, שוב אין בו מעילה, שאין לך דבר שנעשית מצותו ומועלים בו:"
+            ],
+            [
+                "<b>ואין מועלין בעורה.</b> דלכהנים היא, כדכתיב (שם ז,) עור העולה אשר הקריב לכהן לו יהיה:",
+                "<b>אבל מועלין בבשר.</b> כל זמן שהוא נשרף על גבי המזבח. דכליל הוא:",
+                "<b>עד שתצא לבית הדשן.</b> שמרימים כל האפר מעל המזבח ומשליכים אותו לבית הדשן. ושוב אין בה מעילה, שכבר נעשית מצותה:"
+            ],
+            [
+                "<b>אין מועלין בבשר.</b> דהא יש בו היתר לכהנים, דבשר חטאת ואשם וזבחי שלמי צבור, נאכל לכהנים:",
+                "<b>אבל מועלין באימורים.</b> שאין בהן היתר לכהנים:"
+            ],
+            [
+                "<b>שתי הלחם.</b> שמביאין בעצרת:",
+                "<b>קרמו פני הלחם בתנור.</b> היינו תחילת תיקונן, וההיא קרימה בתנור חשיבא הכשר ליפסל בטבול יום ומחוסר כיפורים כשחיטה דקדשי קדשים. והכא לא גרסינן ובלינה, משום דשתי הלחם נאפות מערב יום טוב שאין אפייתן דוחה את היו״ט ונאכלות למחר ביום טוב. והוכשרו לשחוט עליהן את הזבח, דכיון דקרמו פניה קרויה לחם:",
+                "<b>ואין בהן מעילה.</b> שיש בהן שעת היתר לכהנים וכבר נעשית מצותן:"
+            ],
+            [
+                "<b>לחם הפנים.</b> הכא נמי לא גרסינן ביה ליפסל בלינה, שהרי נאפה בערב שבת ואינו נאכל עד לשבת האחרת:",
+                "<b>קרבו בזיכים.</b> היינו מכשיריו, שבשבת בשעת סילוק הלחם היו מקריבין הבזיכין של לבונה:",
+                "<b>ואין בו מעילה.</b> שהותר לכהנים ונעשית מצותו:"
+            ],
+            [
+                "<b>המנחות מועלין בהן משהוקדשו.</b> בקדושת פה:",
+                "<b>ואין מועלין בשיריים.</b> שיש בהן היתר לכהנים:",
+                "<b>אבל מועלין בקומץ.</b> עד שישרף כולו ויצא לבית הדשן כדין אימורי חטאת ואשם. ולאחר כן אין מועלין בו, דהא נעשית מצותו:"
+            ],
+            [
+                "<b>ומנחת נסכים.</b> מנחה הבאה עם הזבח שאין בה שיריים. וכל הני כליל נינהו:",
+                "<b>משהוקדשו.</b> קדושת פה בעלמא:",
+                "<b>ופגול אין בהן.</b> לפי שאין להם מתירין ואין פגול נוהג אלא בדבר שקרבו מתיריו כדלקמן:",
+                "<b>כל שיש לו מתירין.</b> כגון שלמים וחטאות ואשמות, דדמן מתיר אימורים למזבח והבשר לכהנים. או דבר שיש לו מתירין למזבח בלבד, כגון עולת העוף ופרים הנשרפים, שדמן מתירן למזבח בלבד, וכגון שתי הלחם דדמן של כבשים הוו מתיריהן, ולחם הפנים דבזיכים הוו מתירין, וכגון מנחות דיש להן היתר בקומץ. כל הני אין חייבים עליהם משום פגול ונותר וטמא עד שיקרבו מתירין. דהכי כתיב גבי פיגול לא ירצה, ואמרינן כהרצאת כשר כך הרצאת פסול. ונותר וטמא יליף מפיגול במסכת זבחים בפרק כל הזבחים:",
+                "<b>וכל דבר שאין לו מתירין.</b> כי הני הקומץ והלבונה דהן עצמן מתירין הן ואין מתיר אותם שום דבר אחר:",
+                "<b>חייב עליה משום נותר וטמא.</b> משום טמא מרבינן להו, מדכתיב (ויקרא כ״ב:ג׳) כל איש אשר יקרב מכל זרעכם אל הקדשים אשר יקדישו בני ישראל לה׳ וטומאתו עליו ונכרתה, בכל הקדשים הכתוב מדבר לחייב עליה משום טמא. ונותר יליף מטמא:"
+            ]
+        ],
+        [
+            [
+                "<b>ולד חטאת וכו׳ יומתו.</b> דהני נינהו מחמש חטאות דגמירי דמתות. והנך תלת לעולם מתות בין קודם כפרה בין לאחר כפרה, דלעולם לא קרבי. ומשנה זו שנויה בריש פרק ד׳ דתמורה ושם פירשנוה:"
+            ],
+            [
+                "<b>המפריש מעות לנזירותו.</b> ולא פירש אלו לעולתי ואלו לחטאתי ואלו לשלמי:",
+                "<b>לא נהנים ולא מועלים.</b> בכל אותן המעות:",
+                "<b>מפני שהן ראויין להביא כולן שלמים.</b> כלומר דכל מעה ומעה מצינן למימר זו לשלמים הפריש. ושלמים קדשים קלים נינהו ואין בהן דין מעילה, כדתנן בשלהי פרק קמא, קדשים קלים לפני זריקת דמן אין מועלים. ואע״ג דאיכא נמי בהדייהו חטאת ועולה דבני מעילה נינהו, כיון דאיכא נמי דמי שלמים שאינן בני מעילה, אי קא מייתי עלייהו קרבן מעילה אשתכח דמייתי חולין בעזרה, הלכך לא נהנין ולא מועלין:",
+                "<b>מת.</b> המפריש המעות. והיו המעות סתומים, שלא פירש אלו לחטאת ואלו לעולה ואלו לשלמים, יפלו כל המעות לנדבה:",
+                "<b>דמי חטאת ילכו לים המלח.</b> דחטאת שמתו בעליה היא:",
+                "<b>דמי עולה יביאו עולה.</b> כדאמרינן [קנים סוף פרק ב׳] האשה שמתה יביאו יורשיה את עולתה, דדורון בעלמא הוא:",
+                "<b>ונאכלין ליום אחד.</b> כדין שלמי נזיר:",
+                "<b>ואינן טעונין לחם.</b> דבלחם כתיב (במדבר ו׳:י״ט) ונתן על כפי הנזיר, והכא ליתיה, דמית:  "
+            ],
+            [
+                "<b>הדם בתחילה אין מועלין בו.</b> היינו קודם זריקתו, דכתיב (ויקרא י״ז:י״א) ואני נתתיו לכם על המזבח לכפר, לכפרה נתתיו ולא למעילה:",
+                "<b>יצא לנחל קדרון מועלין בו.</b> היינו בתר זריקה. כדתנן אלו ואלו היינו דמים החיצונים ודמים הפנימים הנשפכים על מזבח העולה, מתערבים באמה, סילון שבעזרה, ויוצאים לנחל קדרון ונמכרים לגננים לזבל. ומועלים בהן. והך מעילה, מדרבנן היא ולא מדאורייתא, דאין לך דבר שנעשית מצותו ומועלים בו:",
+                "<b>יצאו לשיתין.</b> נקב היה במזבח שבו יורדים הנסכים לשיתין, דהיינו יסודות של מזבח שהן חלולים ועמוקים מאד. ואם הכניס ידו וקבל הנסכים קודם שירדו לתהום, אין מועלין בהן, שכבר נעשית מצותן:"
+            ],
+            [
+                "<b>דשון מזבח הפנימי והמנורה.</b> הדשן שלהם ושירי הפתילות של מנורה, היה מוציא ומניחן אצל המזבח החיצון, מקום שמניח שם תרומת הדשן של מזבח החיצון. ואחר שהוציא שם לא נהנין ולא מועלים, דבהני לא כתיב ושמו אצל המזבח כמו בדשון מזבח העולה:",
+                "<b>המקדיש דשון בתחילה מועלים בו.</b> הכי קאמר, המקדיש דמי דשון, בתחלה קודם שהוציאו לעזרה יש בו מעילה. כגון דאמר דמי דשון עלי ואח״כ הוציאו לחוץ ובא אחר ונהנה מן הדשון, אע״פ שכבר נעשית מצותו, אפ״ה מועלים בו, דכיון דנהנה ממנה וחסר מן הדשן, שוב ליכא לשער כמה היו דמיו כשנתערך זה, ונמצא זה מפסיד להקדש, משום הכי מועל בו לאלתר כשנהנה ממנו:",
+                "<b>תורין.</b> שהקדישן קודם זמנן, ובני יונה שעבר זמנן:",
+                "<b>לא נהנין ולא מועלים.</b> ולא דמו למחוסר זמן בבהמה שהוא קדוש קודם זמנו וקרב לאחר זמנו, דבהמה מגו דחשיבא דאית בה קדושה כשהיא בעלת מום להיות צריכה פדיון, אית בה נמי קדושה אפילו כשהיא מחוסר זמן, אבל עופות דליכא למימר בהו האי מגו, שהרי אין המום פוסל בעופות ולית בהו פדיון, שלא נאמר פדיון אלא בבהמה, הכי נמי אין בהן קדושת מחוסר זמן:",
+                "<b>תורין שלא הגיע זמנן מועלין בהן.</b> כיון דלקמן מחזו, אית בהו מעילה השתא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>במה דברים אמורים בקדשי מזבח.</b> הואיל וחלב וביצים אינן ראויין למזבח, הלכך לא נהנין ולא מועלים:",
+                "<b>אבל בקדשי בדק הבית.</b> הכי נמי דמועלים בהן, הואיל וקדושת דמים הן, ראויין הן לבדק הבית. ובגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, במה דברים אמורים, כשהקדישן קדושת הגוף למזבח, אבל הקדישן קדושת דמים לגבי מזבח כגון שאמר דמי עוף זה או דמי בהמה זו הקדש להביא מהם עולה, נעשה כמי שהקדישן לבדק הבית, דודאי בקדושת דמים דמזבח אית בה מעילה בביצים ובחלב:"
+            ],
+            [
+                "<b>כל הראוי למזבח.</b> שגופן ראוי קאמר:",
+                "<b>בור מלא מים.</b> גופן ראוי לבדק הבית לבנין, ואין גופן ראוי למזבח. שאין ראויין לניסוך המים אלא מים חיים, ולא היו מנסכים מים במקדש אלא ממי השילוח:",
+                "<b>אשפה מלאה זבל.</b> אין גופה ראוי לא למזבח ולא לבדק הבית אלא לדמים:",
+                "<b>שובך מלא יונים.</b> ראוי למזבח ולא לבדק הבית:",
+                "<b>אילן מלא פירות.</b> ראוי למקדש לביכורים ולא לבדק הבית:",
+                "<b>שדה מלאה עשבים.</b> אינה ראויה לא למזבח ולא לבדק הבית:",
+                "<b>ואין מועלין במה שבתוכן.</b> דאין מועלים במה שהשביח לאחר שהוקדש:",
+                "<b>ולד מעושרת.</b> אם יצאה נקבה עשירית תחת השבט, והיה לה בן קודם לכן, לא יינק שוב ממנה, שבנה חולין הוא והיא מעשר, ונמצא נהנה מחלב מוקדשים, שמעשר בהמה קודש הוא:",
+                "<b>ואחרים מתנדבים כן.</b> כלומר, זו שהעבירה תחת השבט סתם, לא יינק ממנה, אבל אחרים שהתנדבו קודם לכן, רשאים להתנות קודם שתתעשר שאם תצא נקבה בעשירי יהא חלבה חולין כדי שיינק בנה ממנה בהיתר, וכן נמי בולד מוקדשים לא היו מקדישים חלב אמן. כך פירשו רבותי, ומגומגם הוא. ורמב״ם פירש, ואחרים מתנדבים, שמי שלבו נודבו היה מתנדב חלב להניק בן המעושרת ובן המוקדשים, לפי שאסור לבן לינק מהן, דשויוה רבנן כגיזה ועבודה דאסורים בקדשים, הלכך אין להן תקנה אלא שאחרים יתנדבו חלב להניקן, כיון שנאסרו לינק מחלב אמן. וישר הוא:",
+                "<b>לא יאכלו מגרוגרות של הקדש.</b> ואפילו התנו שיעשו מלאכה במזונותיהן אין אוכלים מגרוגרות של הקדש, אלא הגזבר נותן להם דמי מזונות משל הקדש והם קונים מן השוק:",
+                "<b>וכן פרה.</b> שדשה בכרשיני הקדש, חוסם פיה שלא תאכל משל הקדש, דכתיב (דברים כ״ה:ד׳) לא תחסום שור בדישו, בדיש שראוי לו לא תחסום, אבל אתה חוסם בדיש של הקדש שאינו ראוי לו, שהרי הוא אסור לאכול בהקדש:"
+            ],
+            [
+                "<b>שרשי אילן של הדיוט באין בשל הקדש.</b> לא נהנים ולא מועלים, דבתר אילן אזלינן ואילן בשל הדיוט קאי. והני מילי, כשאין בין אילן של הדיוט לקרקע של הקדש אלא שש עשרה אמה או פחות. אבל אם יש ביניהן ייתר משש עשרה אמה, מועלין בשרשים הגדלים בשדה הקדש, דלא גרירי תו בתר אילן:",
+                "<b>ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין.</b> כגון שיש בין אילן של הקדש לקרקע של הדיוט יותר משש עשרה אמה, דשרשים הגדילים בשל הדיוט לא גרירי בתר אילן של הקדש הואיל ורחוקים ממנו כל כך, הלכך לא מועלין. אבל אם אין ביניהן אלא שש עשרה אמה או פחות, מועלים בהן:",
+                "<b>מעין שהוא יוצא מתוך שדה הקדש.</b> רבותי פירשוה לי, כגון דמעין של חולין הוא ונובע בשדה של הדיוט, אלא שנמשך ויוצא ועובר בתוך שדה של הקדש. לא נהנים ממנו בתוך שדה של הקדש. ולא מועלים, דמשל הדיוט הוא נובע:",
+                "<b>יצאו.</b> המים שבמעין זה שנובע משדה של הדיוט ועובר בשדה של הקדש יצא משדה של הקדש, נהנים ממנו לכתחילה:",
+                "<b>המים שבכד של זהב.</b> גבי ניסוך המים בשבעת ימי החג תנן כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח, ובאותן מים לא נהנים ולא מועלין, דלא איקדשו לניסוך המים למעילה עד שינתנו לצלוחית של זהב דהיינו כלי מקודש:",
+                "<b>ערבה.</b> שהיו זוקפים אותה אצל המזבח, כדתנן בפרק לולב וערבה [משנה ה׳]:",
+                "<b>נותנים היו ממנו בלולב.</b> בתחילה קודם שזקפוה. ואע״פ שלא לקטוה אלא כדי לזקפה על גבי מזבח:"
+            ],
+            [
+                "<b>קן שבראש אילן.</b> של הקדש. שבנאו העוף מעצים וקסמין שהביא ממקום אחר:",
+                "<b>שבאשרה יתיז בקנה.</b> יפיל הקן לארץ בקנה ויהנה ממנו. ודוקא יתיז. אבל לא יעלה על האשרה, דאם עולה ליטול הקן, נמצא נהנה מן האשרה. והביצים והאפרוחים שבקן, כל זמן שצריכים לאמן אסורים בין שבראש אילן של הקדש בין שבראש האשרה:",
+                "<b>המקדיש את החורש.</b> תרגום יער, חורשא:",
+                "<b>מועלים בכולו.</b> בעצים ובענפים ובעלים:",
+                "<b>הגזברים שלקחו את העצים.</b> שקנו עצים מיער של חולין לצורך קורות:",
+                "<b>מועלים בעצים.</b> רמב״ם פירש, לאתויי חתיכות עצים שחותכין במגירה בעת שמתקנים אותן לקורות, שמועלין בהן:",
+                "<b>ולא בשפויין.</b> נסרים דקות שנוסרין מן העצים כשמחליקין אותן:",
+                "<b>נמיה.</b> עלין שבעצי היער:"
+            ]
+        ],
+        [
+            [
+                "<b>קדשי המזבח מצטרפים זה עם זה למעילה.</b> אם נהנה משני מיני קדשי מזבח בשוה פרוטה, מעל. ומצטרפים נמי לכזית לחייב עליהם משום אוכל פגול או נותר או טמא, או לחייב למעלה כזית בחוץ:",
+                "<b>קדשי בדק הבית מצטרפין זה עם זה.</b> למעילה. אבל פגול ונותר וטמא אין בהן:",
+                "<b>וקדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה</b> למעילה. אבל לא לדבר אחר, כדאמרן דקדשי בדק הבית לית בהי פגול ונותר וטמא:"
+            ],
+            [
+                "<b>חמשה דברים בעולה מצטרפים זה עם זה לכזית.</b> לחייב משום מעלה בחוץ, ולחייב משום פגול ונותר וטמא, ומשום מעילה אם נהנה מכולן בשוה פרוטה:",
+                "<b>הסולת.</b> המנחה הבאה עם העולה:",
+                "<b>והיין.</b> לנסכים. שהעולה טעונה מנחה ונסכים:",
+                "<b>וששה בתודה.</b> שהתודה טעונה לחם מוסף על חמשה דברים שבעולה. וכולן מצטרפין לכזית, לפגול ונותר וטמא, אבל לא למעילה, שהתודה קדשים קלים ואין בהן מעילה, כדתנן בשלהי פרק קמא:",
+                "<b>התרומה ותרומת מעשר.</b> שהיא אחד ממאה של חולין. וכן תרומת מעשר של דמאי:",
+                "<b>והחלה.</b> שאף היא קרויה תרומה, דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם חלה תרימו תרומה:",
+                "<b>והביכורים.</b> קרויין תרומה, דאמר מר ותרומת ידך אלו ביכורים, דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:",
+                "<b>מצטרפים זה עם זה לאסור.</b> שאם נפל מכולן שאור כדי לחמץ בתוך עיסה של חולין, נאסרת:",
+                "<b>ולחייב עליהן את החומש.</b> האוכל מכולן כזית בשגגה משלם את החומש:"
+            ],
+            [
+                "כל הפגולים. מעולה מחטאת ומאשם ומשלמים:",
+                "<b>מצטרפים זה עם זה.</b> לאוכל מהן כזית להיות חייב כרת. וכן כל הנותרים:",
+                "<b>כל הנבלות מצטרפות.</b> ואפילו נבילת בהמה טמאה עם נבילת בהמה טהורה, מצטדפים לכזית לענין טומאה. אבל לא למלקות, שאינו לוקה עד שיאכל כזית מנבלת בהמה טהורה לבדה, או כזית מן הטמאה לבדה, לפי שהן שני שמות, שאין אוכל בשר בהמה טמאה לוקה משום נבילה אלא משום אוכל בשר בהמה טמאה:",
+                "<b>וכל השרצים מצטרפים זה עם זה.</b> לכזית, לחייב את האוכלן מלקות, ושמונה שרצים הכתובים בתורה מצטרפים זה עם זה, לחייב האוכלן בכעדשה. כשיעור טומאתן כך שיעור אכילתן:",
+                "<b>דם השרץ ובשרו מצטרפים.</b> דמרבינן מקרא דכתיב (ויקרא י״א) וזה לכם הטמא בשרץ השורץ על הארץ, לרבות דם השרץ שיהיה מטמא כבשרו:",
+                "<b>כל שטומאתו ושיעורו שוין.</b> כגון נבילה ונבילה, או שרץ ושרץ:",
+                "<b>טומאתו ולא שיעורו.</b> כגון נבילה ושרץ דטומאתן שוה, דתרווייהו הוי טומאתן עד הערב. ולא שיעורו, דנבילה שיעור טומאתה בכזית, ושרץ שיעורו בכעדשה:",
+                "<b>שיעורו ולא טומאתו.</b> כגון נבילה ומת, דתרווייהו מטמאין בכזית. ולא טומאתו, דאילו טומאת מת, שבעה, וטומאת נבילה לא הוי אלא עד הערב:",
+                "<b>לא טומאתו ולא שיעורו.</b> כגון מת ושרץ, דטומאת מת הוי שבעה, וטומאת שרץ עד הערב. ובשיעורו נמי אינן שוין, דשיעור מת בכזית ושיעור שרץ בכעדשה:",
+                "<b>אלו אין מצטרפין זה עם זה.</b> הואיל ומוחלקין הן:"
+            ],
+            [
+                "<b>שני שמות.</b> שני לאוין חלוקין:",
+                "<b>כקל שבשניהם.</b> כלומר, דלא מצטרף לטומאה אפילו לשיעור קל, כגון שיצטרף פחות מכעדשה דשרץ להשלים כזית דנבילה, וכל שכן דלא מצטרף לשיעור חמור. וכן חצי זית של מת אין מצטרף לחצי זית של נבילה לטמא אפילו לטומאת ערב:",
+                "<b>האוכל שנטמא באב.</b> זהו ולד ראשון:",
+                "<b>ושנטמא בולד.</b> הטומאה. זהו ולד שני:",
+                "<b>מצטרפין זה עם זה.</b> לכביצה, שהיא שיעור טומאת אוכלין:",
+                "<b>לטמא כקל שבשניהם.</b> לעשות שלישי כדרך השני לעשות שלישי, והיינו כקל שבשניהם. אבל אין מצטרפין להכי שיעשו שני כמו שעושה ראשון שני, דא״כ היה כחמור שבשניהם:"
+            ],
+            [
+                "<b>לפסול את הגויה.</b> האוכל אוכלים טמאים בכחצי פרס, שהוא ביצה ומחצה לדברי רמב״ם, ושני ביצים לדברי רבותי, נפסלת גוייתו מלאכול בתרומה, ופוסל את התרומה במגעו עד שיטבול:",
+                "<b>במזון שתי סעודות לעירוב.</b> הרוצה ללכת יותר מאלפים אמה בשבת עושה עירובי תחומין ומניח מזון שתי סעודות במקום שרוצה שיקנה לו עירובו, והולך ממקום עירובו ולהלן אלפים אמה. והוא ששה ביצים לדברי רמב״ם, ושמונה ביצים לדברי רבותי:",
+                "<b>בכביצה לטמא טומאת אוכלין.</b> שאין אוכל מטמא בפחות מכביצה, דכתיב (ויקרא י״א) מכל האוכל אשר יאכל, דמשמע אוכל הנאכל בבת אחת, ושיערו חכמים שאין בית הבליעה מחזיק יותר מביצת תרנגולת:",
+                "<b>בכגרורת להוצאת שבת.</b> המוציא אוכלים בשבת מרשות לרשות אינו חייב בפחות מכגרוגרות:",
+                "<b>בככותבת ביום הכיפורים.</b> ששינה הכתוב וכתב תענו, ולא כתב לא תאכלו, דמשמע דלא קפיד רחמנא אלא אעינוי, ושיערו חכמים דבכותבת מיתבא דעתיה דאניש, בפחות מככותבת לא מיתבא דעתיה:",
+                "<b>לפסול את הגויה ברביעית.</b> השותה משקים טמאים ברביעית, נפסלה גוייתו מלאכול בתרומה ופוסל את התרומה במגעו עד שיטבול:",
+                "<b>וכמלוא לוגמיו.</b> שהשותה ביוה״כ מלוא לוגמיו, חייב. פחות מכן, פטור:  "
+            ],
+            [
+                "<b>הערלה וכלאי הכרם מצטרפין.</b> שאם אכל חצי שיעור מזה וחצי שיעור מזה, מצטרפין ללקות את הארבעים. אי נמי, ערלה וכלאי הכרם מעורבים יחד שנפלו לתוך היתר, מצטרפים לאסור ביבש במאתים, ובלח בנותן טעם:",
+                "<b>אינן מצטרפין.</b> כיון דשני שמות נינהו. אלא אם יש בקדירה לבטל טעם הערלה בפני עצמה וטעם כלאי הכרם בפני עצמו הכל מותר. ואין הלכה כר׳ שמעון:",
+                "<b>הבגד.</b> שהוא מטמא שלשה על שלשה:",
+                "<b>והשק.</b> שהוא מטמא ארבעה על ארבעה:",
+                "<b>והעור.</b> חמשה על חמשה:",
+                "<b>והמפץ.</b> ששה על ששה. הבגד מצטרף לשק שקל הימנו, לטמא בארבעה על ארבעה. וכן כל אחד מצטרף לקל. וכולן מצטרפים זה עם זה לטמא כשיעור הטומאה הקלה, אבל לא הקל עם החמור:",
+                "<b>מפני שהן ראוים לטמא מושב.</b> כלומר אע״ג דאמרן לעיל דכל שאין שיעורן שוה אינן מצטרפין, הכא מצטרפין אע״פ שאין שיעורן שוה, הואיל והן שוין לדבר זה שכל אחד מהן ראוי לטמא במושב הזב, הלכך מצטרפין לטומאת מושב:"
+            ]
+        ],
+        [
+            [
+                "<b>הנהנה שוה פרוטה מן ההקדש אע״פ שלא פגם מעל.</b> פלוגתא דר׳ עקיבא ורבנן מפרש בגמרא כגון בלבושא מציעאה. דלבוש מבחוץ פגים לאלתר, לפי שמתחכך בכתלים. ולא אפליגו נמי בלבוש דלפנים לגבי בשריה, דההוא נמי פגים לאלתר מחמת זיעה, אלא בלבושא מציעאה. ר׳ עקיבא סבר הואיל והוי דבר דלא פגים לאלתר אע״ג דפגים לאחר זמן הוי כדבר שאין בו פגם ומועלים בו, כיון שנהנה בשוה פרוטה. ורבנן סברי, הואיל ויש בו פגם מכל מקום, אין מועלים בו עד שיפגום:",
+                "<b>כיצד.</b> דבר שאין בו פגם, כגון נתנה קטלא בצוארה, רביד של זהב של הקדש, או טבעת בידה, או שתתה בכוס של זהב של הקדש, כל הני אין בהם פגם בכך, אלא כיון שנהנית מהן שוה פרוטה, מעלה. וכיצד משערים בהן הנאה, אומדין כמה אשה רוצה ליתן שישאילוה תכשיטים כמות הללו להוליכן לבית המשתה להתכבד בהן, כאותו שיעור משלמת להקדש קרן וחומש כשנשתמשה בהן:",
+                "<b>וכל דבר שיש בו פגם.</b> כגון לבש בחלוק, או כיסה בטלית, או בקע בקרדום. כיון דעומדים ליפגם, לא מעל עד שיפגום בהם בשוה פרוטה:",
+                "<b>תלש.</b> שער:",
+                "<b>מן החטאת.</b> בחטאת בעלת מום איירי דעומדת ליפדות ודבר שיש בו פגם הוא, הלכך לא מעל עד שיפגום בשוה פרוטה. אבל בחטאת תמימה דתלישת צמר ושער לא עביד בה מידי, שכך היא ראויה להקרבה עכשיו כמו שהיתה מתחילה, הויא ככוס של זהב שהוא דבר שאין בו פגם, וכיון שנהנה ממנה מעל:",
+                "<b>כשהיא מתה כיון שנהנה מעל.</b> דכיון שמתה לאו בת פדיה היא, דאין פודים את הקדשים להאכילן לכלבים. ומיירי בין בחטאת תמימה בין בחטאת בעלת מום: "
+            ],
+            [
+                "<b>ופגם בכחצי.</b> שיעור. כגון, לבש בגדי קודש בהנאת שיעור שוה חצי פרוטה ופגם בכחצי פרוטה, שקרע בו ופגמו כשיעור חצי פרוטה:",
+                "<b>ששנהנה בשוה פרוטה בדבר אחד.</b> שיש בו פגם ולא פגם:",
+                "<b>ופגם בשוה פרוטה בדבר אחר.</b> כגון שפך משקה של קודש ולא נהנה:",
+                "<b>הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד.</b> בעצמו, ויהיה דבר שיש בו פגם. דבמעילה כתיב (ויקרא ה׳:ט״ו,) וחטאה בשגגה, ובאוכל תרומה כתיב (במדבר י״ח:ל״ב) ולא תשאו עליו חטא, מה חטא האמור באוכל תרומה פוגם ונהנה, ובמה שפגם נהנה, אף חטאת האמור במעילה צריך שיהיה פוגם ונהנה ובאותו דבר בעצמו שפוגם נהנה ולא בדבר אחר:"
+            ],
+            [
+                "<b>במקודשין אלא בהמה וכלי שרת.</b> בהמה תמימה, בהמת קדשי מזבח תמימה. דהני לאו לפדייה קיימי ולאו בני פגימה נינהו, שאפילו רכב אחד על גבי בהמה והכחישה או תלש מן צמרה, עדיין ראויה היא לקרבן, ויש בה מועל אחר מועל. וכן שתה אחד בכוס של זהב, אפילו אם פגמו ופחתו, כיון דקדוש[ת הגוף] הוא ולאו לפדיה קאי, ראוי הוא עדיין לשירות ויש בו מועל אחר מועל. אבל קדשי בדק הבית כגון בהמת קדשי בדק הבית, אין בהם מועל אחר מועל, משום דבני פדייה נינהו, וכיון שמעל בו אחד שהוציאו לחולין תו לית בה מעילה:",
+                "<b>רבי אומר כל דבר.</b> שאין לו פגם, שאינו נפסל, דהיינו כל דבר שאין לו פדיון כי הני דאמרן, אפילו פגמו יש בו מועל אחר מועל. ואיכא בין תנא קמא לרבי קדשי מזבח תמימים שנעשו בעלי מומים ועבר ושחטן קודם פדייה. רבי אומר יקברו, משום דבעו העמדה והערכה ולא אפשר דהא מתו, הלכך יקברו, וכיון דלא הוו תו בני פדייה יש בו מועל אחר מועל הנהנה מהן לאחר שחיטה. וחכמים אומרים יפדו, דלא בעו העמדה והערכה, וכיון דקדושת דמים נינהו אין בו מועל אחר מועל. והלכה כחכמים:  "
+            ],
+            [
+                "<b>הרי זה לא מעל.</b> בגמרא מוקי לה בגזבר של הקדש, שהאבן והקורה של הקדש היו מסורות בידו מתחילה, וכי נטלן לעצמו עדיין הם ברשות הקדש, דכל היכא דמטלטל להו בביתיה הוו ברשות הקדש כבתחילה. אבל כי נתנה לחברו, הוציאה מרשותו ושינה מהקדש לחול ומעל, וחבירו לא מעל שכבר יצאה לחולין:",
+                "<b>בנאה בתוך ביתו.</b> לא בנאה ממש, דאם כן הרי נהנה מיד שהוסיף בבנין ביתו. אלא כגון שנתנה על פי ארובה שלא בבנין, דהשתא אין לו הנאה עד שידור תחתיה ויהנה בה בשוה פרוטה, כגון שהיו פירותיו נתונים תחת הארובה, והיו גשמים דולפים עליהם, וסתם פי ארובה באבן של הקדש, כיון שהגין עליהן בשוה פרוטה, מעל:",
+                "<b>נתנה לבלן.</b> כדי שיניחנו לרחוץ בבית המרחץ:"
+            ],
+            [
+                "<b>אכילתו ואכילת חברו.</b> אכל הוא חצי שיעור והאכיל את חברו חצי שיעור, או נהנה הוא חצי שיעור וההנה את חברו חצי שיעור, וכן הנאתו ואכילת חברו, כגון סך הוא חצי שיעור וחבירו אכל חצי שיעור, או איפכא, כל אלו מצטרפים לחייבו אשם מעילות:",
+                "<b>ואפילו לזמן מרובה.</b> כגון שאכל חצי שיעור היום וחצי שיעור למחר בהעלם אחד, או שאכל או נהנה כחצי שיעור היום והאכיל או ההנה את חברו כחצי שיעור למחר, מצטרפים ואפילו לזמן מרובה, ובלבד שיהיו בהעלם אחד, דכתיב (ויקרא ה׳:ט״ו) כי תמעול מעל, מכל מקום שתמעול נתחייב באשם:"
+            ]
+        ],
+        [
+            [
+                "<b>השליח.</b> שנתן לו בעל הבית הקדש או מעות הקדש להוציאם בתורת חולין, ועשה השליח שליחותו:",
+                "<b>בעל הבית מעל.</b> דבמעילה יש שליח לדבר עבירה. ובכל התורה כולה אין שליח לדבר עבירה, חוץ ממעילה משום דכתיב בה (במדבר ה׳) ואשמה הנפש ההיא, מי ששגג תחילה דהיינו המשלח:",
+                "<b>תן בשר לאורחים.</b> מאותו בשר של הקדש:",
+                "<b>ונתן להם כבד.</b> של הקדש:",
+                "<b>והוא אומר טלו שתים וכו׳</b> ובלבד שיאמר השליח טלו שתים מדעתי, אז בעל הבית מעל, דלא עקר השליח שליחותו אע״פ שהוסיף על דברי המשלח, הלכך המשלח מעל שהרי נעשית שליחותו, והשליח מעל על זאת שהוסיף מדעתו, והאורחים נמי חייבים על השלישית שנטלו מדעתם. אבל אם לא אמר השליח טלו שתים מדעתי, אלא טלו שתים בשליחות בעל הבית, המשלח מעל שהרי נעשה דברו, והשליח פטור מפני שהוסיף על שליחות בעל הבית ולא עקר את השליחות ומה שהוסיף לא הוסיף מדעתו:",
+                "<b>גלוסקמא.</b> בלשון יון קורין לתיבה גלוסקוס. וישם בארון, תרגום ירושלמי ושוון יתיה בגלוסקמא:",
+                "<b>אע״פ שאמר בעל הבית לא היה בלבי אלא מזה כו׳ מעל.</b> לפי שעשה השליח מאמרו, ודברים שבלב אינן דברים:  "
+            ],
+            [
+                "<b>ביד חרש שוטה וקטן.</b> שאינן בני שליחות. אפילו הכי הואיל ונעשית שליחותו המשלח מעל:",
+                "<b>החנוני.</b> שקבל המעות מיד חרש שוטה וקטן, חייב כשיוציא המעות של הקדש בחפציו:",
+                "<b>ונזכר.</b> בעל הבית קודם שהגיעו המעות ליד חנוני, וכיון שנזכר שוב אינו חייב קרבן מעילה, שאין קרבן מעילה אצל מזיד:",
+                "<b>החנוני חייב.</b> והוא שנזכרו בעל הבית והשליח, דהשתא אין כאן שוגג אלא חנוני. אבל אם נזכר בעל הבית ולא נזכר השליח, השליח מעל שהוא שגג תחלה:",
+                "<b>כיצד יעשה.</b> כלומר אם ידע החנוני בפרוטה זו שהיא קודש קודם שיוציאנה ונתערבה כבר עם שאר פרוטות שיש לו, כיצד יעשה ויהיה מותר להשתמש בפרוטותיו:"
+            ],
+            [
+                "<b>שניהם לא מעלו.</b> בעה״ב לא מעל שהרי לא נעשית שליחותו בפרוטה, והשליח לא מעל שלא עקר שליחותו של בעה״ב בפרוטה, ובפחות מפרוטה ליכא חיוב מעילה:",
+                "<b>השליח מעל.</b> שעקר שליחותו של בעה״ב בין בפתילות בין בנרות ויש בשניהן פרוטה:"
+            ],
+            [
+                "<b>שניהם מעלו.</b> והוא שיהא אותו האתרוג שוה שני פרוטות כמו שנתן לו בעה״ב. בעה״ב מעל כיון שקנה לו השליח כמו שאמר ושוה כמו שנתן לו, הרי נעשית שליחותו. והשליח מעל, שהרי קנה רמון בפרוטה מדעתו שלא בשליחות בעה״ב:",
+                "<b>ר׳ יהודה אומר בעה״ב לא מעל.</b> דאמר ליה לשליח אילו היית קונה אתרוג בשתי פרוטות כמו שנתתי לך היית מביא לי אתרוג גדול שוה ארבע פרוטות, עכשיו שלא נתת אלא פרוטה הבאת לי אתרוג שוה שתי פרוטות שהוא קטן ורע, ונמצא שלא עשית שליחותי. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אם צרורין.</b> קשורים קשר משונה אע״פ שאין עליו חותם, או קשורים כשאר קשרים וחתומין:",
+                "<b>לא ישתמש בהן.</b> דגלי דעתיה דלא ניחא ליה שישתמש בהן הנפקד, הואיל וקשרן קשר משונה או הטיל עליו חותם:",
+                "<b>מותרין.</b> קרי כל זמן שאין קשורים קשר משונה אלא קשור כשאר קשרים ואין עליו חותם:",
+                "<b>לפיכך אם הוציא לא מעל.</b> דהוי כאילו אמר לו המפקיד שישתמש בהן, כיון שלא היו צרורין, והרי שליחותו עשה, והמפקיד נמי לא מעל דהא לא אמר לו בפירוש שישתמש בהן:",
+                "<b>החנוני.</b> שמוכר פירות או בשמים בחנות:",
+                "<b>כבעל הבית.</b> ואם הפקידו אצלו מעות, אף על פי שאינן צרורים, לא ישתמש בהם, הלכך אם היו מעות של הקדש ונשתמש בהן מעל:",
+                "<b>כשלחני.</b> ומותר להשתמש במעות שהפקידו אצלו כשאינן צרורים, הלכך לא מעל. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כיון שהוציא את הראשונה.</b> לצורך תשמישו מעל:",
+                "<b>וחכמים אומרים.</b> לא מעל:",
+                "<b>עד שיוציא.</b> כל המעות שבכיס לצורך חולין. והלכה כחכמים:",
+                "<b>פרוטה מן הכיס זה.</b> כלומר לא תכלה פרוטה מכיס זה עד שיהא בה הקדש:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..d8d6ef264cdd3f9a709324b048f3fb7658224364
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,815 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Menachot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "כל המנחות שנקמצו שלא לשמן – as for example, that he vowed a free-will offering of a meal-offering in a deep and covered pan and the Kohen took a fistful of he meal-offering for the sake of a pan [without a covered lid – which is fried on a flat pan] (and what is baked in it is a thick mass, which is different than that of a deep and covered pan deep-fried in oil (see Tractate Menahot 5:8).",
+                "כשרות – and he offers the incense of the fistful [of the meal-offering] and its residue is consumed [by the Kohanim]. For the fistful of the meal-offering stands in place of the ritual slaughter of the sacrifice. And just as regarding all of the animal offerings that were slaughtered not for their own sake are kosher/fit, as we derive from a Biblical verse at the beginning of Tractate Zevakhim (i.e., see Deuteronomy 23:24), here also, all the meal-offerings that are fistfuls which were gathered not for their own sakes are kosher/fit.",
+                "אלא שלא עלו לבעלים לשם חובה – It should have taught: “that it does not go to the owner’s credit for the fulfillment of an obligation/שלא עלו לבעלים לשם חובה “ (which is how it is phrased at the beginning of Tractate Zevakhim), but that it teaches here]: אלא\" /but” – that implies that all of their laws are like kosher meal-offerings but for this thing, to teach us that it is prohibited to teach regarding it another change, that if he transgressed and took a fistful of it that was not for its sake, it is prohibited to give that fistful in sacred vessels that is not for its own sake.",
+                "שלא עלו לבעלים לשם חובתו – and he did not fulfill his vow and he has to bring another meal-offering for the sake of the deep and covered pan.",
+                "חוץ ממנחת חוטא – as for example, a meal-offering that comes on one’s ritual defilement from the Holy of Holies, if he could not afford two turtle-doves.",
+                "ומנחת קנאות – of the Sotah/the woman accused of infidelity by her husband. For if they took fistfuls that were not for their sake, as for example, for the purpose of a free-will offering, or he gave the handful in sacred vessels that were not for this purpose, or he walked or offered incense not for its sake/name, or he had in mind one of these forms of Divine Service: “I am serving for their sakes/name or not for their sakes/name.” These meal-offerings are invalid and their residues/remnants are not consumed. And the reason is because the All-Merciful calls the sin’s meal offering a sin-offering, and regarding a sin-offering, it is written (Leviticus 4:33): “[He shall lay his hand upon the head of the purification offering,] and it shall be slaughtered as a purification offering (i.e., sin-offering)/ושחט אותה לחטאת [at the spot where the burnt offering is slaughter],” (Leviticus 4:34): “and [the priest] shall take [with his finger] some of the blood of the purification offering,” so that the ritual slaughtering and the taking, that is the receiving of the blood will be for the sake of the sin-offering. But the meal offering of jealousy, since it is written concerning it \"עון\"/wrongdoing [as in] (Numbers 5:15): “a grain-offering of remembrance which recalls wrongdoing,” the Rabbis compare it to the sin-offering. And the meal-offering of the Omer, even though it is not a sinner’s meal-offering and is not the meal offering of jealousy, if a handful was taken not for its sake/name, it is invalidated from being offered up as incense, and none of its residue is consumed, since it came to permit the new [grain] crop [that ripened before Passover], and it did not permit it. But all of the meal-offerings that were grasped [from the grain] not for its sake/name are kosher, as is taught in our Mishnah, we are speaking especially with meal-offerings that don’t have a fixed time, but not of the meal-offering of the Omer that [the Torah] established a fixed time for it.",
+                "או שלא לשמן ולשמן – that you should not say for their sakes/name and not for their sakes/name that it is invalidated, for the latter language takes effect, but [both] not for their sakes/name and for their sakes/name are kosher/fit, this is what it comes to tell us."
+            ],
+            [
+                "זר ואונן וטבול יום כו' – all of them are explained in the Second Chapter of [Tractate] Zevakhim [Mishnah 1], and we prove them from Scriptural verses that their Divine Service is invalid.",
+                "ערל – a Kohen whose brother died on account of ritual circumcision.",
+                "יושב – that we require to stand to minister/serve [before God].",
+                "על גבי כלים כו' – that we require that there will not be anything that divides/cuts off between him and the floor.",
+                "בן בתירא אומר יחזיר – the handful of the meal-offering which the priest takes to be put on the altar into the meal-offering.",
+                "ויחזיר ויקמוץ בימין – and same law applies to all of these invalidates that are considered in our Mishnah, Ben Beteyra holds that if someone transgressed one of them and took a fistful, he should return the handful of the meal-offering to its place and a kosher/fit Kohen should take a handful of the meal-offering to be put on the altar into the meal offering. But the Halakha is not according to Ben Beteyra.",
+                "עלה בידו צרור – it was found that the handful of meal-offering which the Kohen takes to put on the altar was missing the place of the stone or a grain of salt or a particle of frankincense, for prior to taking a fistful of meal-offering he singles out all of the frankincense to one side and takes a handful of meal-offering and afterwards collects it and places with the handful of meal-offering and burns everything. But if he happens upon a grain of salt or a particle of frankincense, the handful of meal-offering is missing according to the place of the particle [of frankincense].",
+                "מבורץ – full and overflowing.",
+                "שקמצו בראשי אצבעותיו – he did not stretch them over the entire palm of his hand.",
+                "פושט את אצבעותיו על פס ידו – the sides of his fingers enter into the flour and he brings in the flour into his hand and smooths it with his small finger so that the flour will not go outside of the fistful and he he smooths it with his thumb that the flour would not leave outside of his finger. And this he had to do with meal-offerings prepared in a pan (i.e., fried in a flat pan) or [a meal-offering] prepared in a deep pan (i.e., fried in a container full of oil) that their creations are baked and after they their baking, he crumbles it and takes a fistful. But it is impossible to crumble it so much into thin pieces, for they would not go forth from the fistful, therefore, he smooths them with his thumb from above and with the small finger (i.e., pinky) from below. And these were of the most difficult [acts] of Divine service that were in the Temple. That in this great difficulty one is able to compare that he would not be missing or have too much. And Maimonides wrote, that the words of the one of said that this is a difficult [act] of Divine Service were set aside, and he explains and he takes a fistful of the meal-offering as people would take fistfuls that is mentioned in the Gemara [i.e., Tractate Menahot 11a], that he fills his palm from it in the manner that people fill their hands from what they take in their hands. But I say, that that the explanation is not as how people take a fistful [of meal-offering] but rather, causes the sides of his fingers to enter into the flour that he brings in the flour with the sides of his fingers into his hand, but he doesn’t take the flour but rather fills three of his fingers until the palm of his hand and not further, in order that it will be cutting through from end to end and burst forth and come out, he smooths it from below with his small finger (i.e., pinky) and from above with a thumb. And that the words of the one who said that this is a difficult act from the difficult acts of Divine Service that is in the Temple are not set aside and the method of the Gemara is like m words. And such all of my teachers have explained it."
+            ],
+            [
+                "ריבה שמנה – for the measurement of [olive] oil is a LOG (i.e., the equivalent of six eggs’ bulk) for every Issaron (i.e., Omer = one-tenth of an Ephah). But if he put in too much, that he gave two LOG or more for an Issaron which appears as two meal-offerings, he has disqualified it.",
+                "חיסר שמנה – less than a LOG of [olive] oil for an Issaron of sifted fine-flour.",
+                "חיסר לבונתה – that he didn’t put in it other than a grain/particle/drop of frankincense. But if it has in it two grains, it is fit/kosher, as it is written (Leviticus 6:8): “with all the frankincense that is on the grain offering,” implying even one drop of frankincense, for [the word] \"כל\"/all [from the verse in Leviticus 6:8:\"את כל הלבונה אשר על המנחה\" ] implies a little bit, as it is written (2 Kings 4:2): “”Your maidservant has nothing at all, [except for a jug of oil].” [The word] \"את\" includes another grain/particle/drop of frankincense, that makes two, whereas if he increased its frankincense, this is not taught [in the Mishnah] , and he did not disqualify/invalidate it other than when he increased it more than two handfuls [of meal-offering] for then he increased it too much.",
+                "לאכול שייריה בחוץ – outside of the Temple courtyard.",
+                "או להקטיר קומצה בחוץ – for thought/plan disqualifies whether that he though about the eating of a person whether he thought about the consumption by the altar, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten/אם אכל יאכל מבשר זבח שלמיו ,” Scripture is speaking about two consumptions: one is for that which a person consumes and another is that which the altar consumes, and this Biblical verse speaks of thought/intention, as it is written (Leviticus 7:18): ‘it shall not count for him who offered it/המקריב אתו לא יחשב לו,” and he did not disqualify it other than when he thought about it to consume it on the third day (i.e., see Leviticus 7:18: \"ביום השלישי לא ירצה\" /”[is eaten] on the third day, it shall not be acceptable”).",
+                "פסולה – that the intention/plan outside of its [proper] place invalidates the taking a handful of the meal-offering as it invalidates in the ritual slaughter of the animal offering. And just as one disqualifies an animal offering with ritual slaughter, the receiving of the blood, bring it [to the altar], and sprinkling the blood, one disqualifies the meal-offering through taking a handful, putting it in sacred vessels, and bringing for burning the handful [of meal-offering] and the frankincense on the altar, four [sacred] acts corresponding/parallel to four [sacred acts]. For the taking of a fistful [of grain] and the frankincense themselves are considered concerning the meal-offering like the blood and the sections that are offered on the altar regarding he animal offering. And the residue/remnants of the meal-offering are consumed. And in Chapter two of [Tractate] Zevakhim [the entire chapter] all of these disqualifying factors are explained and there we derive all of them from Scriptural verses.",
+                "לאכול דבר שדרכו לאכול – such as the residue/remnants.",
+                "דבר שדרכו להקטיר – such as the priest taking a handful of meal-offering to place on the altar. But, if he intended/thought to eat the handful of meal-offering or to offer the residue as incense on the altar outside of its appropriate time, he did not disqualify it, for his thought was disqualified regarding all other people.",
+                "ובלבד שיקרב המתיר – the handful of the meal-offering כהלכתו – as if it was kosher, for there was no disqualification other than the offering disqualified because of inappropriate intention alone. But if there is another disqualification, it is no longer considered disqualified because of an inappropriate intention, and there is no extirpation.",
+                "בשתיקה – that he did not think any thought at the time of taking a handful of the meal offering.",
+                "ונתן והלך והקטיר חוץ לזמנו – that is to say, that in these three acts of Divine service, he thought about consuming the residue outside of the appropriate time [for this act]."
+            ],
+            [
+                "קמץ חוץ למקומו – he intended/thought at the time of taking a handful of the meal-offering to consume the residue/remnants outside of the Temple courtyard.",
+                "נתן בכלי הילך והקטיר חוץ לזמנו – and in one of these three acts of Divine service, he intended to consume the residue/remnants outside of the [proper] time period.",
+                "מנחת חוטא וקנאות – there is in them one other invalidation that removes them from being פיגול /an offering disqualified by having an improper intention, such as not for its own sake/name, as we stated at the beginning of our chapter (i.e., Mishnah 1), that invalid [meal] offerings, if he took a handful of the meal-offering not for its own sake, and he thought/intended regarding the three other acts of Divine service (i.e., the taking of a handful of the meal-offering to consume its residue outside of the Temple courtyard, and to offer it up at the altar at an inappropriate time and to consume it at an inappropriate time) that they would be performed outside of their [proper] time, or even the first [of the three] outside of its appropriate time, and the rest that were not done for their own sake, he removed it from being an offering disqualified by having an improper intention [and being subject to extirpation].",
+                "או קמץ או נתן בכלי או הוליך או הקטיר שלא לשמן – that is to say, whichever of these that he did not for its own sake and the remainder in order to consume the residue/remnants outside of the [appropriate] time , he did not offer that which is permitted in accord with its requirement, but there is no extirpation with its residue/remnants.",
+                "כזית בחוץ כזית למחר – he intended/thought with one of the acts of Divine service that two intentions would be done outside of the [appropriate] time period and outside of its [appropriate] place (i.e., the Temple courtyard. But until now, we have been speaking about two acts of Divine service that he intended with one of them outside of its [appropriate] time period and with another outside of its proper place, but now we are speaking about [the case] where he intended both of them with one act of Divine service. But for Rabbi Yehuda, it is necessary, that one does not say that Rabbi Yehuda disputes on two [acts] of Divine service, for we follow after the first [act]. But with one [act] of Divine service, he agrees, but it comes to tell us [that this is not the case].",
+                "זית למחר וכזית בחוץ – even though that he intended first [to perform the act] outside of the [appropriate] time period, his second act of taking it outside [the Temple courtyard] makes him [liable] for extirpation.",
+                "אמר רבי יהודה זה הכלל כו' – Rabbi Yehuda disputes with the first Tanna/teacher, whether with one [act] of Divine service or whether with two [acts] of Divine service. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "הקומץ את המנחה. מודה ר' יוסי שהוא פגול (Rabbi Yossi’s statement is equivalent to what is found in Tractate Menahot, Chapter 1, Mishnah 3) – because it is necessary to teach the ending clause: “to burn its frankincense on the morrow, Rabbi Yossi states that it is invalid, but there is no extirpation,” you might have thought that the reason of Rabbi Yossi is because that he holds that he does not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7) with the half which fits the sacrifices for eating, that is to say, that if he thought to perform the act of Divine service on the morrow that the act of Divine service of half permits it, he did not have an inappropriate intention, and this frankincense is one-half makes the object permissible for enjoyment, for whether it is the burning on the altar of the handful of meal-offering and the frankincense which permit the residue, but even the first clause of the Mishnah, when he thought with the burning on the altar of the handful of meal-offering is an act of Divine service which is half permissible, and Rabbi Yossi disputes, this comes to teach us that in this he agrees. For the reason is not because of this, but rather because that which permits does not invalidate by inappropriate intention that which is permitted.",
+                "מה שנה זו מן הזבח – that he ritually slaughters it in order to offer up those parts of the sacrifice on the altar on the morrow, it is an offering disqualified by inappropriate intention.",
+                "אינה מן המנחה – it is not from the species of the meal-offering like the taking of a fistful of meal-offering, and even though it is from those that permit the meal-offering. For Rabbi Yossi holds that what makes an object permitted for eating cannot unfit another act of the same nature (i.e., if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable – see Talmud Menahot 13b, for the act of Divine service with that which is permitted which is the taking of a handful of the meal-offering have any effect to invalidate by inappropriate intention something else that is permitted which is the frankincense, which is a thought on the frankincense while performing the act of taking the handful of meal-offering. But the Rabbis say to him: just as we state , that what makes an object permitted for eating cannot unit an other act of the same nature, where he did not establish with one of them, as for example, the two lambs for Atzeret/Shavuot, where both of them permit the bread, but if he ritually slaughtered one of them in order to eat its companion on the morrow, both of them are kosher, but where he established with one of them, such as the handful of the meal-offering and the frankincense in one utensil, his thought-process [to eat one of them at a different time] of one act which fits the sacrifice for eating makes unfit by inappropriate intention another act of the same nature. And the Halakha is according to the Sages."
+            ],
+            [
+                "שחט שני כבשים – of Atzeret/Shavuot, as it is written regarding them (Leviticus 23:19): “[You shall also offer one as a he-goat as a purification offering] and two yearling lambs as a sacrifice of well-being,” and those yearling lambs permit and sanctify the two loaves, for the bread is not holy other than with the slaughtering of the two yearling lambs, since they were needed with it in waving. But the rest of the lambs of Atzeret/Shavuot, are of the Musaf [sacrifice].",
+                "לאכול אחת מן החלות למחר – for the time for the eating of the loaves is none other than during that day and night, like the law of the meal-offering, where it states concerning it (Leviticus 7:7): “The reparation offering/כחטאת is like the purification offering/כאשם. [The same rule applies to both: it shall belong to the priest who makes expiation thereby].”",
+                "הקטיר שני בזיכים – for two piles of wood on the altar in the Temple of the shewbread , as it is written (Leviticus 24:6): “Place them on the pure table before the LORD in two rows, six to a row,” there was on each pile of wood one spoon which has in it frankincense, as it is written (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be the a token offering for the bread, as a gift to the LORD].” And these two spoons which in them is placed the frankincense are called the two censers/vessels. And the frankincense is burned as it is written (Leviticus 24:7): “which is to be token offering for the bread, And the bread is consumed, and the time for its consumption is only all of that week that they remove it from the table. But if at the time when the two censers of frankincense are offered, he thought of one of the other piles of wood on the altar of bread to eat it on the morrow, that is to say, not at its appropriate time.",
+                "אותה חלה – of the two loaves of Atzeret/Shavuot.",
+                "ואותו הסדר – of the shewbread.",
+                "זה וזה פגול – for all of them are considered as one body.",
+                "נטמאת אחת מן החלות – and specifically when one of the two loaves are defiled before the sprinkling of the blood of the lambs, or one from the rows prior to the burning of [on the altar] of the dishes/censers, is what Rabbi Yehuda and the Rabbis disagree upon. But if it was defiled after the sprinkling of the blood or after the burning of the dishes/censers, everyone agrees that what is defiled remains in its defiled state and that which is pure can be eaten.",
+                "שאין קרבן צבור חלוק – in the Gemara (Tractate Menahot 15a) it reaches a definite conclusion that Rabbi Yehuda stated that this matter is not from a Scriptural verse nor from logic, but rather it is an accepted teaching in the mouth of Rabbi Yehuda, and such it was received from his Rabbis/teachers that an offering of the congregation may not be divided, and if half of it was disqualified, all of it is disqualified."
+            ],
+            [
+                "התודה מפגלת את הלחם – that the bread (i.e., loaves) comes for the thanksgiving offering and it is of secondary import to it, but the thanksgiving offering is not of secondary import to the bead. And similarly, the two lambs of Atzeret/Shavuot, the two loaves that come with them are of secondary import to the lambs but the lambs are not of secondary import to the bread, but the principal [item(s)] make the sacrifice rejectable through improper mental disposal but that of secondary import do not make the sacrifice rejectable through improper mental disposal. But if it was necessary for the Tanna/teacher to teach this law regarding the thanksgiving offering but it was not necessary [to teach this law with regard] to the lams of Atzeret/Shavuot, I would think that it is there that the when the bread makes the sacrifice rejectable through improper mental disposal, the thanksgiving-offering does not make the sacrifice rejectable through improper mental disposal because it was not dependent upon the waving with the loaves, but the lambs [for Atzeret/Shavuot] which were dependent upon the waving with the loaves, as it is written (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread [of first fruits as an elevation offering before the LORD],”I would say that the bread makes the sacrifice rejectable through improper mental disposal to also make the lambs rejectable through improper mental disposal. But if the Tanna/teacher taught [only] the lambs, I would state there that when the lambs make the sacrifice rejectable through improper mental disposal, it makes the bread rejectable through improper mental disposal because they were dependent upon each other in waving, but the thanksgiving-offering which were not dependent, I would state that when the thanksgiving offering makes the sacrifice rejectable through improper mental disposal, it does not make the loaves rejectable through improper mental disposal, hence, they are both necessary."
+            ],
+            [
+                "הזבח מפגל את הנכסים – and a person who drinks from them is punished with extirpation.",
+                "משקדשו בכלי – after they placed them in the sacred vessels, for the vessel sanctifies them with an eternal holiness, and furthermore they don’t have any redemption.",
+                "דברי ר' מאיר – for Rabbi Meir holds that the libations make the sacrifice rejectable, because the blood of the offering is what makes it appropriate and permits them for the altar. And since they have something that makes it permitted, it becomes rejectable through an intention/thought outside of its proper time. But the Sages dispute him in the Tractate Zevakhim in the chapter “The School of Shammai” (Chapter 4, Mishnah 3 – Talmud Zevakhim) [44a] and they (i.e., the Sages] state that the libations do not have that which makes them permissible [for consumption], therefore they do not become rejectable. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "פיגל בקומץ – in the burning on the altar of the handful of meal-offering, he thought about the eating the residue/remnants not at their appropriate time.",
+                "עד שיפגל בכל המתיר – for the burning on the altar of one of them is half of what makes an object permitted for enjoyment, for there is also the burning on the altar of its partner, for the residue of the meal-offering is not permitted for consumption by a Kohen until he burns on the altar the handful of the meal-offering and the frankincense.",
+                "במנחת חוטא ובמנחת קנאות – which do not have frankincense, and the handful of meal-offering alone is what is permitted [for consumption].",
+                "שחט אחד מן הכבשים – [he slaughtered one] of the lambs of Atzeret/Shavuot. But the bread is not permitted other than after both of them (i.e., the lambs) have been ritually slaughtered.",
+                "הקטיר אחד מן הבזיכין – for behold it does not permit the bread other than through the burning of both of them on the altar.",
+                "ר' מאיר אומר פגול – for he holds that half of what is permitted also makes improper intention. But the Halakha is not according to Rabbi Meir."
+            ]
+        ],
+        [
+            [
+                "הקומץ את המנחה לאכול – outside of its appropriate time period.",
+                "דבר שאין דרכו לאכול – as for example, the handful of meal-offering and the frankincense.",
+                "ולהקטיר – outside of its appropriate time period.",
+                "דבר שאין דרכו להקטיר – the residue/remnants are accustomed to be consumed but are not accustomed to be offered as incense upon the altar.",
+                "כשר – that this is not considered thought/intention, for he has rescinded his thought regarding all people.",
+                "רבי אליעזר פוסל – as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten [on the third day, it shall not be acceptable],” Scripture speaks of two consumptions (i.e., האכל יאכל), one is the consumption of a human being and one is the consumption of the altar, to tell you that just as the consumption of a human being invalidates it for a person, as for example, residue/remnants if a person thought of consuming them outside of the appropriate time, and the consumption of the altar for the altar, as for example, a handful of meal-offering, if he considered/intended to offer it up on the altar not at its appropriate time, such his intention/thought invalidates the consumption of a human being if he thought about them regarding the altar to offer them up outside of their appropriate time, since the All-Merciful excluded both of them in the language of “eating,” we learn from this that they are the same, and we account from this one (i.e., food from sacrifices) to that one (i.e., “food” for the altar). But the Rabbis hold, that for thus, the All-Merciful excluded for burning on the altar in the language of “consuming/eating”, to tell you that just as eating is an olive’s bulk, so also consideration of burning on the altar is an olive’s bulk. But always, “eating” is in its manner is implied, the taking of a handful of meal-offering to the altar and the residue/remnants is for a person [for consumption]. And the Halakha is according to the Sages."
+            ],
+            [
+                "לא יצק – the order of the meal-offering; at the beginning he places the oil in a utensil and after that places the fine-flour, and after that he returns and pours the oil and stirs it and this is explained in the chapter [seven in Tractate Menahot], \"אלו המנחות נקמצות\" /These meal-offerings are grabbed” [75a",
+                "לא יצק ולא בלל כשר – as for example, he put all of the oil that was in the Log in the first gift which is prior to performing it. But if he was missing its oil, we stated in the first chapter [Tractate Menahot 11a – see Mishnah 3 in Chapter 1] that it is invalid. And in the Gemara in our chapter [18b], it proves that pouring is indispensable (i.e., it invalidates the act by its omission), and it explains [the phrase] “that he didn’t pour,” that a Kohen didn’t pour, but rather a non-Kohen (i.e., literally, “a foreigner”), that from the grabbing of a handful of meal-offering is the command for the priesthood, but pouring and stirring/kneading are appropriate for a foreigner (i.e., non-Kohen), but it teaches, that he didn’t stir, by force it means that he didn’t mix/stir at all, for mixing/stirring definitely is not indispensable and our Mishnah should be read as follows: “if a Kohen did not pour but rather [it was done] by a foreigner, or he didn’t stir/mix at all, it is appropriate/kosher.",
+                "לא פתת (didn’t break the meal-offering into small pieces) – as it is written (Leviticus 2:6): “Break it into bits [and pour oil on it; it is a grain offering].” Even though it is written regarding a meal offering fried on a flat pan alone, the same law applies for all the meal-offerings that are baked first, such as for example, meal-offerings prepared in a flat pan and meal-offerings prepared in a deep pan, fried in a container filled with oil and that which is baked, it is commandmen to crumble all of them and afterwards take a handful of the meal-offering. And in a case wherehe did not crumble other than in order to take a fistful",
+                "לא מלח –[he did not salt] the entire meal-offering, but rather [only] that he took a handful of for a meal offering. But whereas, the salting of the handful is indispensable (i.e., it invalidates an act by omission).",
+                "לא הניף – in the sinner’s meal-offering and the meal-offering of jealousy (i.e., for a husband suspecting his wife of infidelity) requires waving.",
+                "לא הגיש – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar.” For the Kohen brings it to the altar and brings it near/offers it in the southwestern corner [of the altar] opposite the point of the corner (see Tractate Menahot, Chapter 5, Mishnayot 5-6).",
+                "פתיתים מרובות – much larger than the expressed law for the meal-offering of an Israelite , doubling one into two [pieces] and two into four [pieces] and divides them (see Talmud Menahot 18b and Tractate Memahot, Chapter 6, Mishnah 4) . And it is necessary to inform/teach us about large broken pieces and even though they inforom us that if he did not break them into small pieces, it is kosher/fit. For o might think I would say that there, where is the the law of loaves upon them, but here where there isn’t the law of loaves , and there are no [small] broken pieces, I would say, no, there it comes to teach us that the opposite is true (i.e., that this is not the case).",
+                "ולא משחן (see Mishnah Menahot, Chapter 6, Mishnah 3) – the wafters require anointing [with oil], as it is written (Exodus 29:2): “and unleavened wafers spread with oil,” after their baking we anoint them with oil over and over until he depletes all the oil in the LOG (i.e., a LOG equals the amount displaced by six eggs).",
+                "במנחת כהנים כשרה – that all of them are burned entirely like it",
+                "כמנחת כהן המשיח ובמנחת נסכים פסולה (see Tractate Menahot, Chapter 6, Mishnah 2) – because the mixture of the handful of meal-offering of an Israelite is thick. One LOG of oil er an Issaron of fine flour, and the meal-offering accompanying libations [of wine] and that of the anointed priest, their mixture is soft, three LOGS for an Issaron (= 10 Ephah) , as it is written for the meal offering accompanying libations (Numbers 15:4): “[the person who presents a gift to the LORD shall bring as a grain offering:] a tenth of a measure of choice flour with a quarter of a HIN mixed in, and in the meal-offering of the anointed priest, it states (Leviticus 6:13): “a tenth of an ephah of choice flour as a regular grain offering, [half of it in the morning and half of it in the evening].” Behold it is for you like the meal-offering of the daily offering with is an Issaron of fine flour in a quarter-log of a Hin.",
+                "והן בולעות זו מזו (each absorbs from the other) – the handful of meal-offering absorbs from the meal-offering accompanying libations and from the meal-offering of the anointed priest, and the oil of these meal-offerings is greater than the handful of the meal-offering and nullifies it, and it is a meal-offering whose handful of meal-offering was not offered as incense and that which was gathered in the handful is disqualified. But the meal-offering accompanying libations is fit/kosher, for there wasn’t like its oil had been increased, since it wasn’t intentionally that the oil was mixed when it absorbs it is nullified regarding it, and it is as if it doesn’t exist. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.",
+                "לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.",
+                "ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].",
+                "נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”",
+                "נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.",
+                "ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle]."
+            ],
+            [
+                "כמדת ר' אליעזר כשרה – on the knowledge of Rabbi Eliezer who stated in the chapter [seven of Tractate Pesahim 77a] “How do they roast [the Passover offering],” the blood even though there is no flesh/meat, that is so [regarding] the handful of meal-offering , even though there is no residue/remnant, it is appropriate/kosher to offer up the handful of meal-offering as incense.",
+                "כמדת ר' יהושע – who stated that if there is no flesh, there is no blood, that is so [regarding the meal-offering] that it is also invalidated to offer up the handful of the meal-offering. And this is where there did not remain anything from the residue/remnants that was not defiled. And the Halakha is according to Rabbi Yehoshua.",
+                "שלא בכלי שרת – for the handful of meal-offering was not sanctified in a sacred vessel. But at the beginning of the meal-offering no one disagrees that it requires a utensil, as we stated in the chapter [eleven of Tractate Menahot, Mishnah 4] “The Two Loaves.”",
+                "ורבי שמעון מכשיר – the reason of Rabbi Shimon is explained in the Gemara (Tractate Menahot 26a), because it states in Scripture (Leviticus 6:10): “it is most holy, like the purification offering and the reparation offering,” and since the All-Merciful made an analogy [between] the meal-offering to the sin-offering in his (i.e., the Kohen’s) service with a gift with his actual finger, we learn from it that the taking of a handful of the meal-offering also, if he wanted, he performs it with his hand without a utensil. And as long as he performs the service with his right hand, similar to the sin-offering where it is stated in regard to it, “finger,” as it is written concerning it (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification (i.e., sin) offering [and put it on the horns of the altar of burnt offering],” and every place where it states “finger” and “priesthood” is not other than with the right-hand. But the Halakha is not according to Rabbi Shimon.",
+                "הקטיר קומצה פעמים – half of a handful of meal-offering at one time, and half of the handful of the meal-offering at another time. And specifically, that [the Mishnah] used the term “twice,” and not more/further, for no handful of meal-offering can be less than two olives’ bulk and when he disputes the two “occasions” , it is found that the offering up as incense is not less than an olive’s bulk, and therefore it is kosher/appropriate, but if he had divided it into three or four times that he would have made the burning on the altar with less than an olive’s bulk, it would be invalid."
+            ],
+            [
+                "מיעוטו מעכב את רובו – that if it was missing even a little bit, it is invalid, as the All-Merciful states (Leviticus 2:2 and 5:12): “[and present it to Aaron’s sons, the priests. The priest shall scoop out of it] a handful of its choice flour and oil.”",
+                "העשרון – a meal-offering that is less than an Issaron (i.e., one-tenth of an Ephah), even a bit, is invalid.",
+                "היין – half of a Hin (a Hin is 12 LOGS or 72 eggs’ volume) for a bull, and one-third of a Hin for a ram, and a fourth of a Hin for a lamb. And similarly, the oil, whether for the meal-offering libations which is like the measurement for the wine, whether for a meal-offering of a free-will offering which is one LOG of oil.",
+                "הסולת והשמן – of the meal-offering",
+                "מעכבים זה את זה – as it is written (Leviticus 2:16): “[And the priest shall turn a token portion of it into smoke:] some of the grits and oil, [with all of the frankincense, as a gift to the LORD].”",
+                "הקומץ והלבונה מעכבים זה את זה – as it is written (Leviticus 6:8): “A handful of the choice flour and the oil of the grain-offering shall be taken from it, with all the frankincense that is on the grain offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].”"
+            ],
+            [
+                "שני שעירי יום הכיפורים – “the goat designated by lot for the LORD” (Leviticus 16:9) and “the goat designated by lot [to be sent] to Azazel” (Leviticus 16:10).",
+                "שני כבשי עצת – the two yearling-lambs of peace-offerings that come as an obligation on the two loaves (see Leviticus 23:19-20).",
+                "שתי חלות – the two loaves of Arzeret/Shavuot.",
+                "ושני סדרים – two arrangements [of piles of wood on the altar] of the shewbread, six loaves for each arrangement.",
+                "שני בזיכין – two pans in which there is frankincense, which are placed on the arrangements.",
+                "הפדרים והבזיכין מעכבין זה את זה – for if the arrangements of the bread are not on the table, he should not place in it the pans/vessels of frankincense. But if there are no pans/vessels, he should not place the bread.",
+                "שני מינים שבנזיר – (see Numbers 6:15) – unleavened cakes and unleavened wafers.",
+                "ושלשה שבפרה אדומה – (see Numbers 19:6) – cedar wood, hyssop and crimson stuff.",
+                "ארבעה שבתודה – four species of the bread that they bring on the sacrifice of well-being/thanksgiving (see Leviticus 7:12-13) – leavened cakes [with oil mixed in], unleavened wafers [spread with oil] and cakes of choice flour [with oil mixed in, well soaked and cakes of leavened bread.",
+                "ארבעה שבלולה – Lulav/palm branches and Etrog/citron fruit, myrtle and willow (see Leviticus 23:40). If he takes all four of them on each day completely, even though he takes one of them in the morning and one of them at eventide, he fulfilled his religious obligation, for we hold that the Lulav does not require binding. But if one of these species is missing and he took all the [other] three, he has not fulfilled the Mitzvah at all.",
+                "ארבעה שבמצורע – (see Leviticus 14:6) cedar wood, the crimson stuff and the hyssop, together with the live bird.",
+                "שבע הזיות שבפרה – [the seven sprinklings that are connected with the] red heifer , as it is written (Numbers 19:4): “[Eleazar the priest shall take some of the blood with his finger] and sprinkle it seven times towards the front of the Tent of Meeting.”",
+                "שבע הזיות של בין הבדים – on Yom Kippur. As it is written (Leviticus 16:14): “and in front of the cover he shall sprinkle some of he blood with his finger seven times.”",
+                "ושעל הפרוכת ושעל מזבח הזהב – (see also Tractate Zevakhim, Chapter 5, Mishnayot 1-2) on Yom Kippur with the bullock of the anointed priest and with the bull for an unwitting communal sin and the goats for idolatrous worship, all of these require sprinkling on the curtain and on the golden altar like it is explained in the Torah portion of Vayikra and in Aharei Mot, and the goats of idolatrous worship, we increase them from Scripture as it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering.” “With this bull” – this is the bullock of the anointed priest. “The purification/sin offering” – these are the goats of idolatrous worship. And the four gifts that are on the four corners that are on the golden altar also are indispensable one for another, even though they are not mentioned in the Mishnah."
+            ],
+            [
+                "שבעת קני מנורה – as it is written (Exodus 25:32): “Six branches shall issue from its sides,” and the biddle branc, makes seven branches of the Menorah.",
+                "שתי פרשיות שבמזוזה – the Shema/”Hear [O Israel]” (i.e., Deuteronomy 6:4-9) and V’Haya Im Shamoah/”If you will surely hearken “(i.e., Deuteronomy 11:13-21).",
+                "ואפילו כתב אחד מעכבן – even one letter which is attached to its neighbor and is not surround by a certain kind of parchment according to the legal requirement is invalid in a Mezuzah and in Tefillin/phylacteries and in a Torah scroll.",
+                "ארבע פרשיות שבתפילין –“Kadesh”/”Sancify/Consecrate to Me” (Exodus 13:1-10), “V’Haya Kee Yeviakha”/”And when [the LORD] has brought you”(Exodus 13:11-16), “Shema”/Hear [O Israel] (Deuteronomy 6:4-9) and “V’haya Im Shamoah”/”If you will surely hearken” (Deuteronomy 11:13-21).",
+                "מעכבות זו את זו – whether in the Tefillin/phylactery of the head where they write each individual portion in a self-contained piece of superior split parchment, or whether in the Tefillin/phylactery of the hand where all four [of the portions] are written on one piece of superior parchment.",
+                "ארבעתן ארבע מצות – but they are not indispensable to each other, but the Halakha is not according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "התכלת אינה מעכבת את הלבן – although it is a Mitzvah to place two threads of Tekhelet/blue and two threads of white or one thread of Tekhelet and three threads of white, nevertheless, this does not impair/invalidate by omission the other, and if he placed all four of them with Tekhelet or all four of them with white [threads], he has fulfilled his religious obligation.",
+                "תפלה של יד אינה מעכבת של ראש – Maimonides wrote, specifically that both (i.e., the Tefillin of the hand and the Tefillin of the head) are found with him. But only one of them is found with him, he should not put on the one until he has found the other since we make a decree lest he error and rely always on the one [only]. But this is not according to the Halakha, for the one who says this in the Gemara (Tractate Menahot 44a) retracted based upon the strength of what he was questioned but rather one who does not have [in order to fulfill] the two commandments, he should not even observe the one commandment, is to be read as a question [in astonishment]! But the Halakha is that whether both (i.e., the Tefillin of the arm and Tefillin of the head are found with him or whether they are not found with him, they do not impair/invalidate by omission the other, and so have admitted all of my teachers/Rabbis that this is the Halakhic practice.",
+                "הסולת והשמן – of the libations of the meal-offering.",
+                "אין מעכבין את היין – of the libations that if they brought the wine without the fine flour and the oil, he offers as a libation.",
+                "המתנות של מזבח החיצון – as, for example, the four gifts of the sin-offering.",
+                "אין מעכבות זו את זו – that if he did not give other than one [of them], he has atoned, as it is written (Deuteronomy 12:27): “the blood shall be poured out [on the altar of the LORD your God],” that one pouring/spilling is implied."
+            ],
+            [
+                "הפרים והאילים והכבשים – those that are written in the Torah portion of “Speak to the Priests” (Leviticus 23:18): “With the bread you shall present, as burnt offerings to the LORD, seven yearling lambs without blemish, one bull of the herd, and two rams” that come with the two loaves of Atzeret/Shavuot. אינם מעכבים (do not impair the validity of one another) – the two bulls and the one ram and the seven lambs of the Musaf/Additional offerings of Atzeret/Shavuot that are written in the Torah portion of Pinhas (Numbers 28:27). For [two] bulls of the Musaf/Additional offerings do not impair the bull of the two loaves, neither does the bull of the two loaves impair the two bulls of the Musaf/Additional offerings. And similarly the two rams of the two loaves do not impair the one ram of the Musaf/Additional offerings, nor the one ram of the Musaf/Additional offerings impairs the two rams of the two loaves. And similarly, the lambs do not impair neither these nor those.",
+                "רבן שמעון אומר אם היו להם פרים מרובין – that is to say, money in order to purchase bulls by the way for their needs, and they did not have money to purchase libations, they should bring one bull and its libations. And they derive it from Scripture, as it is written (Ezekiel 46:7): “And he shall provide a meal offering of an ephah for the bull, an ephah for the ram, and as much as he can afford for the lambs [with a hin of oil to every ephah],” can it really be that the measure of bulls and rams is one, but isn’t the meal-offering of the bulls is three Issaron and the meal offering of the rams two issaron, but rather to inform you hat it is better to bring one bull, one ram with his ephah, the measure that is appropriate for him, than to bring many bulls and many rams without their meal-offerings. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הפר ואילים הכבשים והשעיר – that come on account of the loaf [of bread]. And all of them are burnt-offerings except for the goat which is a sin-offering.",
+                "אין מעכבין את הלחם – that if they brought the two loaves of Atzeret/Shavuot without these sacrifices, they are sanctified.",
+                "הלחם מעכב את הכבשים – these lambs are the two lambs of the peace-offerings that were required for waving with the loaves.",
+                "והכבשים אין מעכבים את הלחם – if lambs were not found, they bring the two loaves and they are holy as if they had brought them with the lambs.",
+                "קרבו כבשים בלא לחם – for they didn’t have bread in the wilderness other than Manna.",
+                "הלכה כדברי בן ננס – that the lambs impair the [loaves of] bread.",
+                "אבל אין הטעם כדבריו – for he says that in the wilderness that they offered up the lambs of peace-offerings and this is not the case.",
+                "שכל האמור בחומש הפקודים – in the Book of Numbers, as for example, the Musaf/Additional sacrifices that are mentioned in the Torah portion of Pinhas (Numbers 28:16-29:39), they offered up in the wilderness.",
+                "וכל האמור בת\"כ – that is in the Book of Leviticus. They did not offer them up in the wilderness. And these lambs that are mentioned in “Speak to the Kohanim” (the Torah portion of Emor) such as the seven lambs and the bull and the rams of the burnt offering that are upon the [loaves of] bread and the two lambs of the peace offerings they did not offer up in the wilderness (see Leviticus 23:18).",
+                "ויש בלא כבשים אין לו מי יתירנו – that the [loaves of] bread is not permitted to be consumed for the Kohanim until they offer up the lambs. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "התמידים אינן מעכבין את המוספין – In the Gemara (Tractate Menahot 49a) it explains that concerning the matter of precedence it is stated, and they do not impair each other. For if he requires daily whole offerings, he offers them first and if he requires Musaf/Additional offerings, he offers them first, but even though it is written (Leviticus 6:5): “[every morning the priest shall feed wood to it,] lay out the burnt offering on it [and turn into smoke the fat parts of the offerings of well-being],” and this implies that the burnt-offering, that is, the burnt-offering of the daily whole offering will be the first of all of the sacrifice, but this is not other than a mere commandment but it does not impair [the others].",
+                "אמר רבי שמעון אימתי כו' – In the Gemara (Tractate Menahot 50a) it explains that the Mishnah is deficient and it should be read as follows: if they did not offer up a lamb in the morning, he should not offer it up at eventide. When is this said? When the altar was not dedicated, but if the altar was dedicated, he can offer it up at eventide. Rabbi Shimon stated: Under what circumstances? When they subject to constraint or in error, but if they deliberately did not offer a lamb in the morning, they should not offer it at eventide. And this is its explanation: if they did not offer the daily whole offering of the morning, they should not offer the daily whole offering of the eventide, and this is a rabbinic expounding of Scripture, if (Numbers 28:4): “you shall offer one lamb in the morning, [and the other lamb you shall offer at twilight],” the second was pronounced fit to be offered at eventide, but if not, you don’t. Under what circumstances? When the altar was not dedicated, for this Biblical verse is written concerning the dedication of the altar in the Torah portion of “You (i.e., Moses) shall command”/Tetzaveh, as it is written above it (Exodus 29:38): “Now this is what you shall offer upon the altar: [two yearling lambs each day, regularly],” But if the altar was dedicated, that he had already offered upon it sacrifices, even if he did not offer the daily whole offering of the morning, he may offer the daily whole offering of the eventide, as it is written in the Torah portion of Pinhas (Numbers 28:8): “The other lamb you shall offer at twilight, preparing the same grain offering and libation as in the morning,” but in this Biblical verse, it is not written (see Numbers 28:4): “you shall offer one lamb in the morning,” and it is taught in [Midrash] Sifrei [B’midbar]: this verse, why is it mentioned? Wasn’t it already mentioned above in the portion (verse 4): “and the other lamb you shall offer it [at twilight]?” Because it states with it, “you shall offer one lamb in the morning,” behold that he did not offer up the one for the morning, I hear that he did not offer it up at twilight, the inference teaches us the latter verse (Numbers 28:8): “The other lamb you shall offer at twilight,” but if they deliberately [did not offer the lamb in the morning], he should not offer it at twilight, those who act deliberately, but other Kohanim are able to offer it.",
+                "לא הקטירו קטורת בבוקר יקטירו בין הערבים – that the incense is not found/on hand with one person, he should offer up the incense many times like that of a burnt offering, as we stated in [Tractate] Yoma [26a], that a person who did not ever engage with it repeatedly because it makes a person wealthy, as it is written (Deuteronomy 33:10): “They shall offer You incense to savor [and whole-offerings on Your altar],” and near it (verse 11), “Bless, O LORD, his substance,” therefore, we don’t fine them, since it is beloved for them and they do not willfully sin regarding it, and it is not found that those who sin deliberately will leave",
+                "שאין מחנכים את מזבח הזהב אלא בקטורת הסמים – at twilight/eventide, as it is written (Exodus 30:7): “he shall burn it every morning when he tends the lamps,” meaning to say, that when he cleans the Menorah from the ashes that are there from the kindling of the candles. But if he did not do the candle lighting in the evening, why does he need to repair it in the morning, so we see that the dedication of the Menorah is at twilight. And since the Menorah was dedicated in the evening, the incense is also dedicated in the evening, as it is written (Exodus 30:8): “And Aaron shall burn it at twilight when he lights the lamps, [- a regular incense offering before the LORD throughout the ages].”"
+            ],
+            [
+                "חביתי כהן גדול – the meal-offering of the High Priest that he brings every day, on account that it is written concerning it (Leviticus 6:14): “Shall be prepared with oil on a griddle,” because of this, it is called, griddle-cakes.",
+                "לא היו באות חצאין – that he should not bring from his house one-half of an Issaron/tenth in the morning and half an Issaron/tenth in the evening.",
+                "ולא חצי עשרונו של ראשון – [the one-half] that remained from the complete Issaron/tenth first [Kohen Gadol] who died had brought [in the morning] for he had not offered anything other than the [first] half.",
+                "ושני חציין אובדים – half of the Issaron/tenth of the first [High Priest] who died and half of the Issaron/tenth of this one who stood [in his place].",
+                "משל צבור – as it is written (Leviticus 6:15): “[And so shall the priest, anointed from among his sons to succeed him, prepare it; it is the LORD’s] – a law for all time – [to be turned entirely into smoke],” this law will be from that which shall be forever, meaning to say, from the community from the collection of the money stored in the chamber [in the Temple complex].",
+                "רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his sons,” and it implies the following, that the anointed priest who dies, from those who succeed him (literally, “under him”), will perform it.",
+                "ושלימה היתה קריבה – whenever it comes from the community according to Rabbi Shimon or from the heirs [of the Kohen Gadol who died] according to Rabbi Yehuda, it should be offered whole, a complete Issaron and not one-half of an Issaron. Rabbi Shimon derives it from (Leviticus 6:15): “to be turned entirely into smoke/כליל תקטר,” that should not be turned into smoke in halves, but rather entirely when it comes from the community. But Rabbi Yehuda derives it from what is written (Leviticus 6:15): “from among his sons to [to succeed him] prepare it/מבניו יעשה אותה,” when one of his sons offers it up after his father died, that is the heirs, he should do it, but not half of it. And the Halakha is according to Rabbi Yehuda that it comes from the heirs."
+            ]
+        ],
+        [
+            [
+                "כל המנחות באות מצה חוץ מחמץ שבתודה – as it is written (Leviticus 7:13): “This offering with cakes of leavened bread added.”",
+                "ושתי הלחם – as it is written (Leviticus 23:15): “baked after leavening.”",
+                "שאור היה בודה להן מתוכן (leaven is set aside for them from their own [contents]) – from the Issaron/tenth of thanksgiving offering and the two loaves [of bread], he removes the yeast, that he would knead from the fine flour a little after it was measured and preserve it in fine-flour and it leavens on its own and from it the rest leavens, for from another place, he would not be able to ring it so that there wouldn’t be extra meal-offering.",
+                "והיא אינה מן המובחר – and it doesn’t leaven well, because it does not have yeast from the good vinegar.",
+                "אלא מביא שאור – that is from good vinegar from within his house, and places it it within the Issaron and adds and fills it in with fine flour.",
+                "אף היא היתה חסרה או יתירה – as for example, the yeast was thick and kneads with difficulty with a little water, it doesn’t hold a large volume as if it were flour and it is found that the Issaron is greater, for if the yeast/leaven were kneaded its yeast/leaven would be greater than now. But if it is not kneaded well, that he placed in a lot of water, it is found that is volume is greater than if it were flour and it was found that the Issaron is less, for were it not for the water, it would not be full. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שנאמר כל המנחה אשר תקריבו לה' לא תעשה חמץ – it refers to the first clause [of the Mishnah] as it teaches that they are watched so that they do not become leavened, and it is speaking of prior to grabbing a handful . But the residue/remnants we derive from a different verse, as it is written (Leviticus 6:10): “It shall not be baked with leaven; [I have given it] as their portion [from My gifts],” even the portion of the priests which are the residue of the meal-offering that remained from the handful, even this shall not be baked with leaven, and with leaven, it is especially mentioned regarding the residue, but it is permitted to knead them with honey and to fry them with oil in it.",
+                "עריכתה (rolling it) – when he engages it with his hands after kneading, and they are liable for each and every one, for since it is says (Leviticus 2:11): “[No grain offering that you offer to the LORD] shall be made with leaven,” he is not able to be liable except for one [offering], the inference teaches us that “it should not be baked” (Leviticus 6:10), that baking was included and why was it excluded, to make an analogy of Biblical verses to it, just as baking is special that it is the action of an individual and one is liable for it on its own, even I include kneading it and rolling it and all individual actions regarding it, to include forming and smoothing the surface of the dough which is the action of an individual and we are liable for it on its own. And forming and smoothing the surface of the dough is smoothing its face in water and even though it does not appear so much as an action."
+            ],
+            [
+                "מנחת סולת – a person who vows a mere free-will meal-offering, brings fine flour and oil and frankincense and mixes it and takes a handful as it is prior to baking it. And for which it is written (Leviticus 2:1): “he shall pour oil upon it, lay frankincense on it,” all of these others we derive from the meal-offering of fine flour where it is written regarding the meal-offering of fine flour (Leviticus 2:1): “when a person,” that implies that all meal-offerings of an individual require oil and frankincense.",
+                "והחלות והרקיקין – a meal-offering of grain that is baked in an oven is called, the loaves [of bread] and the wafers. For if he requires loaves [of bread], he brings them and if he requires wafers, he brings wafers.",
+                "ומנחת כהנים – a Kohen who volunteers to donate one from these five meal-offerings.",
+                "מנחת כהן משיח – the meal-offering of unleavened cakes (see Tractate Menahot, Chapter 4, Mishnah 5).",
+                "גוי – [a heathen] who freely donates a meal-offering as we derive from \"איש איש\"/anyone (Leviticus 17:8 – “If any one of the house of Israel or of the strangers who reside among them offers a burnt-offering or a sacrifice”) which teaches that heathens bring votive offerings and free-will offerings like Israelites.",
+                "ומנחת נשים – a woman who vowed to donate a meal-offering.",
+                "ומנחת נסכים – which does not require frankincense, for oil is stated with it but not frankincense (see Numbers 15:4-5).",
+                "ולחם הפנים – it is written regarding it (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be a token offering for the read, as a gift to the LORD].” But oil is not written there.",
+                "שתי חלות – of Atzeret/Shavuot, but it is not mentioned on them neither oil nor frankincense (see Leviticus 5:11: “he shall not add oil to it or lay frankincense on it, [for it is a purification offering].”",
+                "מנחת חוטא ומנחת קנאות – it is written explicitly regarding them (Leviticus 5:11): “he shall not add oil to it or lay frankincense to it” (and Numbers 5:15: “No oil shall be poured upon it and no frankincense shall be laid upon it for it is a grain offering of jealousy.”)."
+            ],
+            [
+                "וחייב על השמן – if he placed upon the meal-offering for a sinner or on the meal/grain-offering of jealousy.",
+                "נתן כלי – which contains oil.",
+                "על גבי כלי – of the meal/grain-offering of the sinner.",
+                "לא פסלה – and we don’t say that behold he transgressed on what is written in the Torah (Leviticus 5:11): “he shall not add oil to it [or lay frankincense to it],” for the Torah did not warn other than that he should not place the oil into the fine-flour or into the flour."
+            ],
+            [
+                "טעונות הגשה – with regard to the thanksgiving offering of he southwestern corner [of the altar] as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering…it shall be brought to the priest] who shall take it up to the altar.”",
+                "והחלות והרקיקין – an offering of grain baked in the oven.",
+                "מנחת כהנים – that is completely burned.",
+                "וכל שאין בהם קמיצה – to permit the residue/remnants from the meal-offering for the Kohanim, and they don’t have bringing near [of the sacrifice]. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לוג ואשם מצורע – it is written with regard to them (Leviticus 14:12): “and he shall elevate [them as an elevation offering before the LORD].”",
+                "והבכורים כדברי ר' אליעזר בן יעקב – we have the reading, meaning to saying, that we prove from him who said plainly first-fruits require waving, and the Halakha is according to him.",
+                "ואימורי שלמי יחיד וחזה ושוק שלהם – it is explicitly written (Leviticus 10:15): “Together with the fat of fire offering, they must present the thigh of gift offering and the breast of elevation offering, which are to be elevated [as an elevation offering before the LORD].”",
+                "אחד שלמי אנשים ואחד שלמי נשים – that require elevation/waving.",
+                "בישראל אבל לא באחרים – it explains in the Gemara (Tractate Menahot 61b) that this is what he said: both those of Israelite men and women, their sacrifices require waving, and the waving itself is by an Israelite [male], but not by women, for it is stated in a Baraitha, that male Israelites wave, but the heathens do not wave; male Israelites wave but the daughters of Israel do not wave.",
+                "שתי הלחם וכבשי שלמים של עצרת – that come on account of the bread. It is written concerning them (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread of the first fruits as an elevation offering before the LORD,” not on them specifically, but rather near them, the lambs at the side of the bread, according to the words of Rabbi [Judah the Prince] in the Baraitha. And such is the Halakha.",
+                "שנאמר – [concerning the ordination of Aaron] (Exodus 29:27): “the breast that was offered as an elevation offering (i.e., waived) and the thigh that was offered as a gift offering (i.e., raised) [from the ram of ordination – from that which was Aaron’s and from that which was his sons’],” and from that which was offered as an elevation offering and that which was elevated as a gift offering, we derive the rest of the waiving done: the waiving - bringing them forward and backward; and the raising of them – upward and downward.",
+                "תנופה היתה במזרח – meaning to say, even in the east of he altar one is able to wave, and all the more so, on the west side which is closer to the Sanctuary.",
+                "ותנופות קודמות להגשות – first he waves/elevates and afterwards brings it near. But in the meal-offering of the Omer and the meal-offering of jealousy we are speaking s that they require elevation and bringing near, as it is written with regard to the meal-offering of jealousy (Numbers 5:25): “elevate the grain offering [of jealousy] before the LORD” and afterwards (ibid.,): “and present it on the altar.”"
+            ],
+            [
+                "שלשה מינין – the individual peace-offering, and the communal peace offering which are the lambs of Atzeret/Shavuot, and the guilt offering of the leper. These three kinds [of offerings] require between the three of them three rituals: laying of the hands [while the animal is yet alive, waving of the animal while alive and the waving of slaughtered animals.",
+                "שתים – rituals from these three are done with each kind, but the third is not done with them, because there are only two for each kind.",
+                "שלמי יחיד – it is written with them laying of the hands in [the Torah portion of] Vayikra (i.e., Leviticus 3:2: “He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting.”).",
+                "ותנופה שחוטים – regarding their breast and thigh, in [the Torah portion of] Tzav (i.e., “Command Aaron” – see Leviticus 7:31-32).",
+                "שלמי צבור – it is written with them waving while alive (Leviticus 23:20): “The priest shall elevate these – [the two lambs – together with the bread of the first fruits as an elevation offering before the LORD],” that is while they are alive, and the waving of those that are slaughtered, that the breast and thighs are theirs, as we derive from the individual’s peace offerings. But placing of the hands [on the head] is not required, for the Halakha was decided for it that there aren’t in all of the communal sacrifices other than two laying of the hands alone, the lay of the hands on the scapegoat [of Yom Kippur] (Leviticus 16:21) and [the laying of hands] on the bull for an unwitting communal sin (Leviticus 4:15).",
+                "אשם מצורע – it is written concerning it, a living waving (Leviticus 14:12): “And he shall elevate them [as an elevation offering before the LORD],” in [the Torah portion of]: “This shall be the ritual of the leper.” But laying of the hands, that it is impossible for an individual sacrifice that he should not lay his hands upon the head of his sacrifice.",
+                "אבל לא תנופה שחוט – that the All-Merciful excluded concerning the individual peace-offering, (Leviticus 7:30): “the breast to be elevated as an elevation offering before the LORD,” אותו/it – to exclude the guilt offering of the leper which does not require the elevation of something already slaughtered."
+            ],
+            [
+                "מרחשת עמוקה – as it is written (Leviticus 7:9): “and any that is prepared in a pan” implying within it, so we see that it has something inside/within.",
+                "ומעשיה רוחשין (and what is inside it moves/vibrates – like jelly – see Tractate Menahot 63a) – that the oil within moves about within it. The language of (Genesis 1:16): “that creep on the earth,” which we translate in Aramaic as moves/swarms. But there are those who have the reading that its contents are soft, that is to say, that is kneaded product/dough is soft.",
+                "ומחשבת צפה – as it is written (Leviticus 7:9): “or on a griddle,” implying on it but not within it. So we see, it has nothing inside/within.",
+                "צפה – it is not deep but rather its edges float near its rim/border of the vessel, like “floating on the top of the water.”",
+                "ומעשיה קשים – that the dough that fries in it that which was kneaded is hard in order that it not pour outside, for the utensil lacks a rim/border."
+            ],
+            [
+                "כופח (small stove, brazier)– in a place where broke one pot and sometimes they heat it and brake dough in it.",
+                "רעפים (hot tiles) – TULASH in the foreign tongue. Made from earthenware and they heat it in a kiln.",
+                "ויורות הערביין (fire places of the Arabs/a cavity in the ground laid out with clay – see Tractate Kelim, Chapter 5, Mishnah 10 and Tractate Menahot 63a) – a kind of indentation/hole made in the ground and they fastened with plaster and they burn fire inside it until it becomes white hot and they bake dough in it.",
+                "אם רצה יביא מעשה כופח – for the brazier is a small stove, but the Halakha is not according to Rabbi Yehuda.",
+                "מנחת מאפה – it is written regarding it loaves and wafers (see Tractate Menahot, Chapter 6, Mishnah 5).",
+                "לא יביא מחצה חלות – for all the meal-offerings come in groups of ten, and this he should not bring as five loaves and five wafers, but rather either all of them are loaves or all of them are wafers.",
+                "מפני שהוא קרבן אחד – for both of them are written in one-meal offerings, therefore he is able to bring half of this kind and half of another kind. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "אלו מנחות נקמצות – the meal-offering of fine flour, its dough is grabbed, and the meal-offering prepared/fried in a flat pan and the meal-offering prepared/fried in a deep pan, and the loaves and wafers, that is basked, they crumble them after their being baked. But the meal-offering of fine flour is written explicitly, קמיצה/a handful (Leviticus 2:2: “[and present it to Aaron’s sons, the priests.] The priest shall scoop out of it a handful/וקמץ משם מלא קמצו of its choice flour and oil, as well all of its frankincense,” and the others are written as אזכרה /a token portion (Leviticus 2:2: “and this token portion [he shall turn into smoke on the altar, as a gift of pleasing odor to the LORD],” and this אזכרה/token portion is the handful [of meal-offering].",
+                "מנחת גוים או נשים – who made a free-will offering of one of these.",
+                "מנחת העומר – אזכרה/this token portion is written regarding it (Leviticus 2:16: “And the priest shall turn a token portion of it into smoke: some of the grits and oil, with all of the frankincense, as a gift to the LORD.”).",
+                "מנחת חוטא וקנאות – it is written regarding them קמיצה/grabbing a handful (see Leviticus 5:12: “He shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion of it, and turn it into smoke on the altar.”).",
+                "מנחת חוטא של כהנים נקמצת – even though the meal-offering of the Kohen is burned entirely, as it is written (Leviticus 6:16): “So, too, every grain offering of a priest shall be a whole offering: it shall not be eaten,” nonetheless, it requires taking a handful.",
+                "והקומץ קרב לעצמו והשיריים קרבן לעצמן – but according to the first Tanna/teacher, the meal-offering of the Kohen is not taken in a handful, but rather is offered in smoke as it is, for he holds that all meal-offerings where the residue/remnants are consumed is taken in a handful but its residue/remnants which are consumed are not taken in a handful. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "בזה יפה כח המזבח – it was not necessary to teach this, for we see that in this, the power of the altar is greater, and it is a simple matter. But rather to include the individual who gives a freewill offering of wine to altar without a sacrifice, so that you should not say that he drips it over the burnt-offerings on the fire, and it is completely burned and the power of the altar is not greater in this, it comes to teach us that this is not the case, but rather, he offers the libation like other libations and goes down to the pit by the side of the altar into which the remainder of the libations were poured, that is like two perforations/incisions that were in the altar and they would go down below until the foundation, in order that the power of the altar would be greater.",
+                "ובזה יפה כח הכהנים – to include the two [loaves of] bread of Atzeret/Shavuot, if he brought them by themselves with out the lambs, that you should not say that they stand for burning but not for consumption since the lambs were not offered up as sacrifices that permit them, it comes to teach us that in this way, the power of he Kohanim was greater forever, for they stood for consumption and not for burning (see Tractate Menahot 74b)."
+            ],
+            [
+                "הנעשות בכלי – as for example, the meal-offering prepared in a deep pan [in a container full of oil] and a meal-offering prepared by frying on a flat pan which are made in a utensil.",
+                "טעונות שלש מתנות שמן – to exclude that meal-offering which is baked in an oven that does not require pouring [of oil].",
+                "ומתן שמן בכלי קודם לעשייתן – first he places the oil in a service/sacred vessel and places fine flour on top of it, as it is written regarding the meal-offering prepared in a deep pan (Leviticus 2:7): “[If your offering is a grain offering in a pan,] it shall be made of choice flour in oil,” that is to say, that it shall be placed, so we see that it requires the placing of oil prior to its being made, and regarding the meal-offering prepared by frying on a flat pan, it is written (Leviticus 2:5-6): “[If your offering is a grain offering on a griddle,] it shall be of choice flour with oil mixed in, unleavened. Break it into bits and pour oil on it;” mixing and pouring is written, but putting oil in a utensil first is not written regarding it, but with a meal-offering prepared in a deep pan [in a container full of oil], that oil is placed in it but pouring and mixing/stirring is not written, and we learn this from that, it is stated, קרבנך/your offering (Leviticus 2:7) with the meal-offering prepared in a deep pan [in a container full of oil] and it is stated קרבנך/your offering (Leviticus 2:5) with the meal-offering prepared by frying on a flat pan/griddle , and how does he make it? He places oil first in the sacred vessel and places upon it the choice flour, [and he returns] and puts upon it oil and mixes/stirs it, behold there is the placing of oil in a utensil and mixing/stirring, and he kneads it with water and bakes it in an oven and crumbles it and pours oil upon it after crumbling/breaking it into pieces, and this is the pouring of the oil, behold three of them, and he grabs a handful and offers up the handful in smoke and the rest is consumed by the Kohanim.",
+                "והחלות בוללן דברי רבי – now we are speaking of the meal-offerings baked in an oven which produces loaves or wafers, and it is written concerning it (Leviticus 2:4): “[When you present an offering of grain baked in the oven] it shall be of choice flour: unleavened cakes with oil mixed in,[or unleavened wafers spread with oil].” Rabbi [Judah the Prince] holds that loaves mixed with oil is written, and he mixes them when they are loaves. But the Rabbis hold that mixed/stirred choice flour is written, teaching us that it is mixed/stirred when it is choice flour. And the Halakha is according to the Sages.",
+                "חלות טעונות בלילה והרקיקים משוחים – as it is written (Leviticus 2:4): “unleavened cakes with oil mixed in,” but wafers do not have it (i.e., oil) mixed in. wafters are spread with oil, but unleavened cakes are not spread with oil.",
+                "כיצד מושחן כמין כי – Greek (in the form of an X) – our letter ט' – like the separation of the thumb [of the left hand] from the fingers [like this C]."
+            ],
+            [
+                "כל המנחות הנעשות בכלי – here it does not come to include the meal-offering that is baked in an oven, as it is written (Leviticus 2:6): “Break it into bits and pour oil on it; it is a grain offering,” but to include all the meal offerings for breaking into bits, but rather to exclude the two loaves and the shewbread which do not require breaking into bits/crumbling.",
+                "כופל אחת לשנים – as it is written (Leviticus 2:6): “Break it into bits,” breaking them (i.e., plural) which is two, for since it was broken, that is two pieces, “bits,” we extend the scope that each piece is broken into two, which is four. It is possible that he can make them crumbs, the inference teaches us, “into bits,” but not its bits into bits. And all of them are broken pieces like olives, that the concluding clause of the Mishnah is not Rabbi Shimon who states, but rather the words of all, for after he made the broken pieces like olives, he folds each olive into two and two into four.",
+                "מכפלה – he does not fold them up into four, but rather only into two, for it is not written concerning it other than the meal-offering of broken pieces but not [whole] pieces.",
+                "רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "שיפה – he rubs the wheat between his hand and the utensil in order that it be pleasant to remove its husk.",
+                "בעיטה – that he strikes with the thickness of his fist or the thickness of the palm of his hand. And he would rub once and beat twice, [or] rub twice and strike three times, and he goes back and does it according to this order until he completes five hundred beatings to three hundred rubbings.",
+                "ה\"ג ר' יוסי אומר בבצק – that is to say, rubbing and eating he dough but not the wheat. But the Halakha is not according to Rabbi Yehuda.",
+                "עשר עשר חלות – and the meal-offering of choice flour also even though that prior to baking a handful is taken, nevertheless, ten loaves are brought.",
+                "לחם הפנים – it is explicitly written regarding them twelve loaves (Leviticus 24:5: “You shall take choice flour and bake of it twelve loaves/שתים עשרה חלות, two-tenths of a measure for each loaf”).",
+                "וחביתי כהן גדול – it is stated regarding the shew bread, it is stated, “a due for all time/חק עולם” (Leviticus 24:9) and it is stated regarding the baked cakes of the High Priest (Leviticus 6:15): “חק עולם/a law for all time,” just as there (i.e., with the shew bread) there are twelve loaves, so here too there are twelve loaves, and we offer up six loaves in the morning and six loaves in the evening.",
+                "חוץ מחלות תודה שהן באות עשר (see Tractate Menahot, Chapter 7, Mishnah 1) – that we require to state the reason further on tin that chapter. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "העומר היה בא עשרון משלש סאין – the meal-offering of the Omer that we bring on the morrow of [the first day of] Passover, they would reap three Seah which is an Ephah of barley, and grind it and wave it in a sieve thirteen times until they produce its fine flour of an Issaron which is the tenth of an Ephah. And the reason that they require an Issaron of Omer of three Seah of barley, since that it comes from new grain and it is of barley, , they have in it much coarse bran and a small amount of choice flour, and one doesn’t bring his choice Issaron other than from three Seah.",
+                "שתי הלחם שני עשרונים משלש סאים – for since they come from wheat, even though that it comes from new gain, for on Atzeret/Shavuot it is the new grain of wheat, nevertheless two choice tenths of an Ephah come from three Seah.",
+                "לחם הפנים עשרים וארבעים עשרונים – and thus it is written (Leviticus 24:5): “[You shall take choice flour] and bake of it twelve loaves, two-tenths of a measure for each loaf.”",
+                "מעשרים וארבע סאים – since they come from wheat and from old grain, we remove one choice Issaron from the Seah."
+            ],
+            [
+                "היה מנופה בשלש עשרה נפה – one above the other. And all of this is for the commandment, but it does not indispensable, for if he brought Omer Issaron from four Seah or he brought from two Seah, he did not invalidate it.",
+                "רבי שמעון אומר לא היה לה קצבה – and even ab initio the Sages did not give a limit from how many Seah of wheat or barely they bring the Omer or the two loaves or the shew bread, but rather we see in the choice flour that it was sifted according to its needs and it was sufficient. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "התודה חמש סאין ירושלמיות שהן שש מדבריות – five Seah of Jerusalem [measure] which are six from those that were in the wilderness during the days of Moses. That they added a sixth on the measure that was in the days of Moses. For we hold that we add on the measurements but we don’t add more than one-sixth. But that one-sixth is one-sixth externally/from the outside.",
+                "שתי איפות – that is to say, these six Seah which are two Ephahs, which are twenty Issaron/tenths of an Ephah, for in each Ephah are ten Issarons/tenths.",
+                "עשרה לחמץ – ten Issarons for ten unleavened loaves that are in the thanksgiving offering.",
+                "רבוכה – a paste made by stirring flour in hot water which is called רבוכה/pulp of flour mixed with hot water and oil (see Rashi) . But Maimonides (see the Laws of Maaseh HaKorbanot, Chapter 9, Halakha 19) explained that his pulp of flour mixed with hot water and oil has a lot of oil and it is roasted/parched in it, because there was oil in it corresponding to the loaves and the wafers.",
+                "נמצאו שלשה עשרונות ושליש לכל מין ומין – that is in the Matzah/unleavened bread.",
+                "שלש חלות לעשרון – they would have ten loaves for three Esronot and a third.",
+                "במדה ירושלמית – they did not have in them Esronot but rather Kabim, that these five Seah would be thirty Kabim. For the Seah is six Kabim. But in the Gemara (Tractate Menahot 77a) in a Baraita, it brings from an analogy that each and every species from the four kinds that are in the thanksgiving offering, and they stated, it is stated here (Leviticus 7:14): “Out of this he shall offer one of each kind as a gift to the LORD; [it shall go to the priest who dashes the blood of the offering of well-being],” and it is stated regarding the tenth of the tenth (Numbers 15:21): “You shall set aside a gift to the LORD from the first yield of your baking, [throughout the ages].” Just as there it is one out of ten, so even here it is one out of ten. And we learned that one kind is of leavened [flour] was ten Issarons corresponding to the three species of Matzah, from what is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, [he shall offer along with his thanksgiving sacrifice of well-being],” the Torah stated corresponding to the leavened that comes the unleavened."
+            ],
+            [
+                "המלואים – that were in the days of Moses when Aaron and his sons were inaugurated/dedicated into the priesthood.",
+                "היו באים כמצה שבתודה חלות ורקיקים ורבוכה – as it is written in the inauguration (Leviticus 8:26): “From the basket of unleavened bread that was before the LORD, he took one cake of unleavened bread, one cake of oil bread, and one wafer, [and placed them on the fat parts and on the right thigh],” one cake of unleavened bread – these are the loaves, and the one cake of oil bread – this is the pulp of flour mixed with hot water and oil that they add into it oil corresponding to the loaves and the wafers. And the wafer is the wafter.",
+                "נזירות – the loaves of the Nazirite, as it is stated (Numbers 6:15): “a basked of unleavened cakes of choice flour with oil mixed in, and unleavened wafters spread with oil; [and the proper grain offerings and libations],” but the pulp of flour mixed with oil and water is not mentioned there.",
+                "שתי ידות – two parts of kinds of unleavened bread that are in the thanksgiving offering they were in the Nazirite offering, as it is explained further on.",
+                "נמצאו – for the Nazirite.",
+                "עשר קבין – that behold with the three kinds of unleavened bread that were associated with the thanksgiving offering, they were fifteen Kab, and they were ten [Kab] which were two thirds of the fifteen [for the Nazirite’s offering].",
+                "שהן שש עשרונות ועדוין – that is to say, more that was added to them, for there were three Issarons and one-third of each kind, as it was stated above concerning the unleavened bread that is in the thanksgiving offering, it is found that two kinds are six Issarons and two-thirds of an Issaron, which are as we state six Issaron and something left over.",
+                "ומכולן – from all of the four kinds that are in the thanksgiving offering, the Kohanim would take one from ten as a heave-offering.",
+                "שלא יטול פרוס – broken and cut into.",
+                "שיהיה כל הקרבנות שוין – the kinds will be equivalent, ten loaves for each kind [of animal].",
+                "שלא יטול תרומה מקרבן על חבירו – that if there was five [loaves] from this kind [of animal] and fifteen [loaves] from that kind of animal, it is found that he would separate from this one for that one."
+            ],
+            [
+                "השוחט את התודה בפנים – inside from the Temple courtyard.",
+                "ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] \"על\"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.",
+                "עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].",
+                "שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.",
+                "שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).",
+                "שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.",
+                "שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.",
+                "וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual."
+            ],
+            [
+                "נסכים שקדשו בכלי – not exactly in a utensil. For the libations are not sanctified to be defiled by going out [of the Temple] or by being kept overnight, even though they were sanctified in a vessel, other than through the ritual slaughtering of the sacrifice, as it is written (Leviticus 23:37): “[Those are the set times of the LORD that you shall celebrate as sacred occasions, bringing gifts to the LORD – burnt offerings, grain offerings,] sacrifices and libations, [on each day what is proper to it],” the libations are dependent upon the sacrifices.",
+                "ונמצא הזבח פסול – that it was disqualified through the sprinkling [of the blood], for had it become disqualified through ritual slaughter, the libations would not be sanctified.",
+                "אם יש שם זבח אחר יקרבו עמו – we establish it in our Mishnah with the libations of the community, because the heart of the Jewish court makes a condition upon them, if they were needed for this sacrifice, they were needed, but if not, they would be for another sacrifice. But regarding the libation of an individual [offering], they are not appropriate/fit for another offering. But even the libations of the communal [offering] are not offered with another sacrifice unless it was the same sacrifice that was offered when the first sacrifice was disqualified, but if it was not offered at the time when the first sacrifice was disqualified, it is not offered with another sacrifice. But our Mishnah is deficient and should be read as follows: it should be sacrificed with it. When is this said? That the sacrifice was offered at the same time, but if the sacrifice was not offered at the same time, it becomes like it was disqualified by staying overnight and they are disqualified. And this is how our Mishnah is explained in the Gemara (see Tractate Menahot 79b). And all the time that the libations were not sanctified in a utensil, even though the sacrifice was ritually slaughtered, we are able to offer the libations even after several days, for we hold that a person brings his sacrifice today and his libation even after sevral days, whether it is the libations of an individual or whether it is the libations of the community. And similarly, the leper brings his guilt offering today and his Log of oil after several days.",
+                "ולד תודה – he separated out a pregnant thanksgiving offering and its young.",
+                "וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם – the first [bread] if it (i.e., the first sacrifice) was found after the offering up of the second. And similarly, the second, if the first was found prior to its being offered up and he offered up the first, the second no longer requires bread.",
+                "חליפתה – that is that he separates a thanksgiving offering and it was lost and he separated out another one in its place.",
+                "תמורתה – as for example, that it stands clearly visible and he states, “this is in place of that”, and it is written (Leviticus 27:33): “then it and its substitute shall be holy: [it cannot be redeemed].”"
+            ],
+            [
+                "יביא הוא ולחמה מן החולין – but not from [Second] Tithe. For since he said, “I pledge myself/הרי עלי,” this is for him a matter that is of liability, and every matter that is of a liability does not come other than from that that which is unconsecrated.",
+                "ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולם – for the bread is dragged (i.e., attached) to the thanksgiving offering, for since he said, “I pledge myself [to bring] a thank-offering from that which is unconsecrated, he is forced to become liable for the bread, therefore, that which he repeats and states that its bread is from the [Second] Tithe is nothing.",
+                "תודה מן המעשר ולחמה מן החולין יביא – that is to say, he shall bring according to what he vowed. But it is not a requirement, for all the more so, if he would bring both from that which is unconsecrated, he acted well. But if he wants to bring like he vowed, he can bring.",
+                "ולא יביא הלחם מחטי מעשר שני עצמו – for we require bead that is similar to peace-offerings. Just as peace-offerings come from Second Tithe monies and not from Second Tithe itself, so too, the bread."
+            ],
+            [
+                "מה פסח שהוא בא בחובה אינו בא אלא מן החולין – that the Passover offering of Egypt did not come other than from unconsecrated [animals], for they did not yet have any Second Tithe grain for there was no tithe until they entered into the Land [of Israel], and just as the Passover offering of Egypt did not come other than from unconsecrated [animals] even the Passover offering for the generations did not come other than from unconsecrated [animals], for it states (Exodus 13:5): “You shall observe in this month the following practice,” that all the Divine service of this month would be like that of Egypt.",
+                "אף כל דבר שבחובה נמי כו' - therefore, the person who states, “I pledge myself [to bring] a thank offering or a peace offering” for since they come as an obligation, as it states, “I pledge myself [to bring}, he should not bring anything other than from that which is unconsecrated.",
+                "והנסכים – even if he said, “I pledge myself to bring them from [Second] Tithe, he should not bring them other than from unconsecrated [animals]. For when the All-Merciful permits to include peace-offerings from [Second] Tithe, these words of the peace-offerings themselves, are those things that are consumed, but the libations are burned entirely [on the altar] , he should not bring them from the [Second] Tithe."
+            ]
+        ],
+        [
+            [
+                "כל קרבנות. מן החדש ומן הישן – it is speaking of meal-offerings.",
+                "שאינן באים אלא מן החדש – regarding the Omer, it is written (Leviticus 23:16): “an offering of new grain,” and in regard to the two loaves of bread, it is written (Exodus 34:22): “of the first fruits of the wheat harvest.”",
+                "ומן הארץ – in regard to the Omer, it is written (Leviticus 23:10): “When you enter the Land [that I am giving you and you reap its harvest,” and with the two loaves [of bread] it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].”",
+                "מכמס וזוניחה – these are names of places (see Ezra 2:27 and Joshua 15:35, 56).",
+                "אלפא לסלת – their choice flour is first and chosen to all the choice/fine flour. Like this Aleph, it is the first of all the letters.",
+                "אלפא – this is Aleph in the Greek language.",
+                "שנייה להן – its choice flour is close to being praiseworthy like the choice flour of Michmas and Zonicha.",
+                "חפרים בבקעה – these are two Chafarayim -one in the mountains and one in the valley, and the one that is in the valley that its choice flour is praiseworthy.",
+                "כל הארצות – of the Land of Israel they were kosher/fit, but from here (i.e., the places mentioned in the Mishnah) they would bring them."
+            ],
+            [
+                "אין מביאין – the Omer nor the two loaves [of bread].",
+                "לא מבית הזבלים – from a field that needs to be manured, for perhaps it was not manured all of its need and it was found that its fruits were lean/weak. Alternatively, since the manure deteriorates and causes the loss of taste of the fruit.",
+                "ולא מבית השלחים – a land that is thirsty for water that its fruits are lean/week.",
+                "ולא מבית האילן – from grain that is among the trees, that the trees that grow there suck the ground and weaken the seeds.",
+                "נרה – ploughs. It is the language of (Jeremiah 4:3): “Break up the untilled ground,[and do not sow among thorns].”",
+                "ובשניה זורעה – In the Gemara (Tractate Menahot 84b) it reaches the definite conclusion that in the first year, he breaks up all of it and seeds half of it and leaves half of it as newly broken land, and similarly in the second year he ploughs all of it and seeds the half hat he didn’t seed in the previous year, and the half that he seeded in the previous year, he leaves it as broken land, and similarly in every year he seeds that which was broken in the previous year.",
+                "כיצד בודק – the choice flour if it is winnowed/sifted all that it needs to be or not.",
+                "עלה בידו אבק – thin flour and it is inferior.",
+                "עד שיניפנה – with a winnow to remove the thin dust that remains in it.",
+                "ואם התליעה – the choice flour or the wheat.",
+                "פסולה – and its majority had become maggoty/wormy. And we derive it further on at the end of the chapter (see Mishnah 7) from what is written (Numbers 28:19-20): “see that are without blemish. The grain offering with them,” (Numbers 28:31): “You shall present them – see that they are without blemish with their libations,” that the meal-offerings and the libations will be pure."
+            ],
+            [
+                "תקועה – a city whose name is Tekoa, as it is written (II Samuel 14:2): “So Joab sent to Tekoa [and bought a clever woman from there].”",
+                "אלפא לשמן – its oil is first-rate and choice of the oils. As this Aleph is the first of the letters.",
+                "אנפיקנון – oil that is made from olives that did not bring one-third of their ripening and it is very bitter.",
+                "שנשרו במים – that the water ruins the oil."
+            ],
+            [
+                "שלשה זיתים – three times during the year they harvest/prepare the olives. And in them there are three oils, and each time there are three kinds of oil.",
+                "הזית הראשון – the first time that they harvest/prepare [the olives].",
+                "מגרגרו בראש הזית – he harvests the berries that are at the top of the olive/tree, for they ripen first because the sun shines upon them and ripens them.",
+                "לתוך הסל – he refines them and [the oil] comes up and there is a utensil underneath the basked to receive the oil.",
+                "רבי יהודה אומר סביבות דופני הסל – he places the olives and the oil flows through the walls and falls into the rim of the basket and from there he refines it and goes up and it is found to be refined . For the refuse that remains is attached on to the walls of the basket. But he soul dot place them on the rim at the bottom of the basket, because they get combined with the oil and the sediment/lees and it is found that the oil is turbid. But the oil that flows from itself without any assistance rendered in loading up is called the first oil of the first olive.",
+                "טען בקורה – the olives that are in the basket.",
+                "רבי יהודה אומר באבנים – but not with a beam, for the beam is heaven and it removes the sediment/lees.",
+                "חזר וטחן – with a millstone, those olives that are under the beam and the beam presses them.",
+                "הראשון למנורה – that we require pure olive oil (see Leviticus 24:2).",
+                "והשאר כשר למנחות – for it is not written with them that it is pure [olive oil].",
+                "הזית השני – the second time when he harvests that which is found that are ripened now.",
+                "מגרגרו בראש הגג – he harvests the berries that are near the roof, for their olives were near their rooves, and those ripen second.",
+                "הראשון – that went out prior to the pressing [of the beam] are fit/appropriate for the Menorah.",
+                "הזית השלישי – when he harvests the third time, they don’t ripen sufficiently all the way, for they are branches that are under the roof where the sun does not reach them.",
+                "עוטנו (packs in an a vat preparatory to crushing) – the language of vat or pit where olives ar e packed until they form a viscid mass, and it is the indentation/hole where they place the olives in order that they can grow moldy/decay there, and the language is Biblical (Job 21:24): “His pails are full of milk; [the marrow of his bones is juicy].”",
+                "שילקה – that it will grow moldy/decay.",
+                "ומנגבו בראש הגג – because it is collected/piled up and gathered in one place for four or five days, it (i.e., the oil) flows on its own, there is a thin secretion and it is not pleasant, therefore it is necessary to dry them off."
+            ],
+            [],
+            [
+                "קרותים והטולים – they are the names of places (in Judea; in the actual Talmud text of Talmud Menahot 86b, they are called קרוחים ועטולין and some have a reading of חטולין for the second location).",
+                "אליוסטן – sweet wine on account of the sun, for the grapes were suspended in the sun to sweeten them. Sun in the Greek language is יוסטן/Yostan [but in the Mishnah itself, it is called אליסטון ; in the Talmud (ibid.), it is called הליסטיון].",
+                "יין ישן – that twelve months have passed upon it, its redness/reddish color passes, and in Sceripture it states (Proverbs 23:31): “Do not ogle that red wine [as it lends its color to the cup],” so we see, at the time that it is reddish, it is choice [wine].",
+                "לא מתוק – when it is sweet on account of itself, for if it were on account of the sun, the first clause [of the Mishnah] would teach that if he brought אליוסטן /Elyostan, it would be kosher/fit (whereas it is only the de facto position where it is kosher according to the earlier passage in the Mishnah). Another explanation: wine that did not pass over it forty days, but the first [explanation] is essential.",
+                "מן הדליות (from branches of the vine trained to an espalier) – from the grape-vines that are suspended on top of beams of the loom and reeds that are high off the ground.",
+                "אלא מן הרגליות (grapes growing in a row on isolated vines) – from grape-vines that lie on the ground between the feet of people that are not trained to an espalier.",
+                "העבודים – that are tended to twice a year. That they did around the grape-vines to turn over the ground soil that are in their roots and make indentations/holes there to water them, and this is their being tended to."
+            ],
+            [
+                "בחצבים גדולים (large stone pitchers/earthenware jugs) – that these large utensils damage the flavor of the wine.",
+                "כדי שיהא ריחו נודף – when the wine jug/vessel is full, the smell/odor goes outside and does not spread.",
+                "קמחין – like small, thin, white berries that ascend over the face of the wine that are similar to flour.",
+                "ומאמצעה – he places a bung in the middle of the (earthen) wine jug .",
+                "קנה – the cubit of measurement was regularly in the hand of the treasurer.",
+                "זרק את הגיד והקיש בקנה – that is to say, when he tossed the wine, the froth of the sediment when the sediment begins to leave, the treasurer struck with a reed that was in his hand and pushed up away that he should not enter with a utensil that has wine in it. But my Rabbis/teachers explained that he struck with the reed that was in his hand to hint to the one pulling the wine from the (earthen) wine jug, that he should close the jug with a bung, and he would not say to him, ‘close it,” because the speech was difficult (i.e., injurious/bad) for the wine. And this is what it explains in the Gemara (Tractate Menahot 87a).",
+                "רבי יוסי בר' יהודה אומר יין שעלו בו קמחין פסול – But the Halakha is not according to Rabbi Yosi b’Rabbi Yehuda. And all of those that we have stated in our Mishnah that are invalid, whether with choice flour, whether with oil or whether with wine, if he transgressed and sanctified them, we flog him with the floggings of rebelliousness according to the Rabbis, for it is like the law of someone who sanctifies [an animal] with a blemish to the altar, for he is flogged according to the Torah, as it is written regarding something with a blemish (Leviticus 22:20): “You shall not offer any that has a defect, [for it will not be accepted in your favor],” and they (i.e., the Rabbis) stated in the Sifra, that the words, לא תקריבו/you shall not offer, means nothing other than do not sanctify. And just as they would bring the choice flour and the wine and the oil from known choice places, as it is taught in our Mishnah, so they would bring the sacrifices from known places, rams from Moab, lambs from Hebron, calves from Sharon, and pigeons, that is turtle-doves and young pigeons from the Mount of the King."
+            ]
+        ],
+        [
+            [
+                "שתי מידות. עשרון עשרון וחצי עשרון (see Tractate Menahot, Chapter 9, Mishnah 5) – there were two measures of an Issaron/Omer (1/10th of an Ephah), one we measure it heaped/overflowing, that it was small and would not support anything other than an Issaron when it was heaped/overflowing, like the size/limit of its neighbor when it smooth/level. For Rabbi Meir learned it from Scripture as it is written (Numbers 28:29): “and one-tenth for each [of the seven lambs]/עשרון עשרון לכבש האחד [לשבעת הכבשים],” for there were two Issarons there, and if both of them were equivalent, it would be for them one measure. But one is smooth/level and the other is heaped/overflowing. That which is heaped/overflowing in it, he would measure for all of the meal-offerings, that which is smoothed/leveled in it, he would measure for the cakes of the High Priest, but the Sages state that there wasn’t there other than one Issaron, as it is written (Numbers 29:4): “and one-tenth for each of the seven lambsועשרון אחד לכבש האחד [לשבעת הכבשים] ,” and that this particular Issaron was smooth/level, and through it they would measure all of the meal-offerings. And the Halakha is according to the Sages.",
+                "לא בשל שלשה לפר – for the meal-offerings of libations of the bull as it is written concerning it (Numbers 28:12): “[As grain offering] for each bull: three-tenths of a measure [of choice flour with oil mixed in],” (and also Numbers 28:28 – though the text does not have ושלשה עשרנים but rather (שלשה עשרנים, they would not measure them with one measure for it holds three Esronim, for there was not a measure there that was larger than an Issaron.",
+                "אלא מודדן עשרונות each and every Issaron on its own.",
+                "הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול – and this is the explanation, for the baked cakes of the High Priest, he brings from his home a complete Issaron and they split it with half on half of an Issaron that is in the Temple, and he kneads each half-Issaron on its own, and makes from each half-Issaron six Hallot/loaves, which are for the two halves of the Issaron, twelve Hallot/loaves, and he bakes all of them together and afterwards he divides each Hallah/loaf in half and sacrifices twelve halves in the morning and twelve halves in the evening, but prior to his offering them, he crumbles them to olive-size piece, and doubles each crumble to two, and doesn’t separate them. But the opening of all of the rest of the meal-offerings even though their small pieces are like an olive, he doubles them into two and two into four and separates them as it is taught in the Mishnah (Tractate Menahot) chapter Six (Mishnah 4 – see also Chapter 4, Mishnah 5)."
+            ],
+            [
+                "שנתות היו בהין (notches/teeth-like marks – the Hin (12 logs or 72 egg-bulks) measure in the Temple had marks – see Tractate Menahot 87b) – there wasn’t there anything but a Hin, and in it there were signs of nails or notches.",
+                "עד כאן לפר – one-half of a Hin.",
+                "עד כאן לאיל – one-third of a Hin.",
+                "ועד כאן לכבש – one-quarter of a Hin. But the Halakha is not according to Rabbi Eliezer.",
+                "וכי מה היה ההין משמש – that there wasn’t in the Temple a thing that required a complete Hin, for after all, they had no need for the Hin other than for the anointing oil (see Exodus 30:24) in the days of Moses and that kind of oil still exists, and if so, they had no need for a Hin [measurement].",
+                "אלא מדה יתירה (but there was a further measure) – it was there to complete the seven measurements.",
+                "למנחת כהן גדול – there were for it three LOG of oil, a LOG and a half in the morning and a LOG and a half in the evening."
+            ],
+            [
+                "רביעית מים למצורע – as it is written (Leviticus 14:5): “[The priest shall order] one of the birds slaughtered over fresh water in an earthen vessel,” into water that the blood of the bird shall be seen in them, and the Sages estimated one-quarter of a LOG.",
+                "רביעית שמן לנזיר – for the bread of the Nazirite [when he completes his period of Naziriteship]. But the one-quarter [of a LOG] he diodes not sanctify to be in a service vessel because of the one-quarter [of a LOG] of water of the leper, for this is outside [the Temple courtyard]. But not because of the bread of the Nazirite, for there bread of a Nazirite is not holy other than with the slaughter of the sacrifice. But, because in he would measure for the baked cakes of the High Priest a quarter [of a LOG] of oil for each and every Hallah [loaf], which are twelve Hallah loaves and their libations are three LOG of oil (see also Tractate Menahot, Chapter 7, Mishnah 2).",
+                "חצי לוג מים לסוטה – as it is written (Numbers 5:17): “The priest shall take sacral water in an earthen vessel,” half a LOT of mater he would fill from the basin (i.e., the laver for the priests in the Temple court).",
+                "חצי לוג שמן לתודה – It is a traditional interpretation of a written law, and similarly, a quarter [of a LOG] of the Nazirite. And the one-half LOG is also not because of the one-half LOG of water of the Sotah (i.e., suspected adulterous woman) and one-half of a LOG of oil of the thanksgiving offering is holy to be in the service utensils, but rather because that in it he separates one-half LOG of oil for each and every candle of the Menorah.",
+                "אין לה אלא לוגה – one LOG for every sixty Issarons. But the Halakah is not according to Rabbi Eliezer ben Yaakov (see also Tractate Menahot, Chapter 12, Mishnah 4).",
+                "ששה לוגים לפר – that is one-half of a Hin, as it is written (Numbers 15:9): “[three-tenths of a measure of choice flour] with half of a hin of oil mixed in.” And four Issaron for the ram, that is one-third of a Hin. And three Issaron for the lamb, that is one-quarter of a Hin, for the Hin is twelve LOG.",
+                "מחצי לוג לכל נר – that he must put in it its measure that it would continue burning from evening until morning, and the Sages estimated one and one-half LOG oil for the lengthy nights of the season of Tevet. And similarly, he would place in each candle on each night. But if it went out, that wick and the oil became disqualified from lighting with them further, but rather, he removes them and puts in another LOG of oil and a new wick and he kindles it."
+            ],
+            [
+                "מערבין נסכי פרים – the meal-offering of libations of the bull with the meal-offering of the libations of the ram. Because the mixing of both of them is equivalent, two LOGS for an Issaron, for it is taught in the Mishnah (Chapter 9, Mishnah 3 of Tractate Menahot): “six LOG for the bullock,” and choice flour of three Esronim that would be for them as it is written (Numbers 15:9): “there shall be offered as a grain offering along with the animal: three-tenths of a measure of choice flour with half a hin of oil mixed in,” which is six LOG. And for the ram, four LOGIM and choice flour of two Esronim.",
+                "נכסי כבשים – three LOGS for the Issaron, as it is written (Numbers 29:4): “and one-tenth for each [of the seven lambs],” and it is written (Exodus 29:40): “[there shall be a tenth of a measure of choice flour] with a quarter of a hin of beaten oil mixed in,” which are three LOGS.",
+                "ושל היום בשל אמש – if he brought yesterday’s sacrifice without libations. For we hold that a person who brings his sacrifice today and his libations from now until ten days hence. But if he brought today one sacrifice and two libations with him, one for himself and one for yesterday, they mixed them together if the sacrifices are equivalent, that both were lambs or rams [or bulls] or a bull and a ram.",
+                "אבל אין מערבים נסכי כבשים בנסכי פרים ואילים – because the meal-offering of the bull and the ram is dried up/destroyed in connection with the lambs and it absorbs from it, and it is found that the lamb is less and that one is greater.",
+                "ואם בללן – that already the commandment of their oil has gone.",
+                "כשרות – according to the Rabbis who dispute with Rabbi Yehuda in the chapter, the Great Handful in Tractate Menahot (Chapter 3, Mishnah 2) and they state that what is burned that became mixed with that which is became combined with something mixed can be sacrificed.",
+                "ואם עד שלא בללן – when they were combined.",
+                "פסולות – for we require that wherever [from the proportions and properties of the mixture a perfect fusion is possible/appropriate, but it is lacking, for it is missing that of the extra lamb and ram.",
+                "אע\"פ שמנחתו כפולה – as it is written in [the Torah portion of] “Speak to the Kohanim”/Emor (Leviticus 23:13): “The grain offering with it shall be two-tenths of a measure of choice flour with oil mixed in.”"
+            ],
+            [
+                "שהיה גודשה בתוכה – when there was an instrument for levelling a measure of grain/ a strike, it would hold like the rest a heaped up Issaron. But our Mishnah is according to Rabbi Meir who stated at the beginning of the chapter (Mishnah 1) that was an Issaron and an Issaron (i.e., two different forms of the Issaron) in the Temple, one that was leveled and one that was heaped. But the Halakha is not according to him.",
+                "בירוציהן – their heaping, for the moist also has a bit of a heaping.",
+                "מדות הלח בירוציהן קדש ומדות היבש בירוציהן חול – in the Gemara (Tractate Menahot 90a) it explains that this Tanna held that the measurements of that which is liquid were anointed whether from the inside or from the outside, therefore the rim of the utensil sanctifies them to be heaped up. The measurements of that which is dry were anointed from inside, but were not anointed from the outside, therefore their heaping did not touch from the inside in the place of their measurement it was not sanctified.",
+                "ר\"ע אומר מדת הלח קודש – since he holds that the liquid measurements are anointed whether from the inside or whether from the outside.",
+                "מדות היבש חול – they were not anointed at all. However, what they measured of them was sanctified by the sanctify of the mouth (i.e., through the speech of mankind), but what did a person need anointing by mouth? When heaped up, he did not sanctify them for they did not require it.",
+                "רבי יוסי אומר לא משום זה – Rabbi Yosi held that both these and those (i.e., dry and liquid) were anointed from the inside but they were not anointed from the outside. But here is the reason, because the liquid is stirred up, that which is on the rim at the bottom of the vessel when they add to it is stirred and combined and mixed and goes up from above, and it is found that that which is heaped has already been sanctified within the utensil.",
+                "והיבש אינו נעכר – but rather it stands in its place, therefore, what is inside is holy and that which is outside is not holy."
+            ],
+            [
+                "חוץ מן הבכור והמעשר והפסח והחטאת והאשם – because it is written in the [Torah] portion of the libations (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock, be it a burnt-offering or sacrifice,] in fulfillment of a vow explicitly uttered, or as a freewill offering,” when it comes in the form of a vow or a freewill offering it requires libations, excluding the firstling and the tithe and the Passover offering and the sin-offering and guilt-offering that come as an obligation, not for a freewill offering, for they don’t require libations. One is even able [to bring] obligatory offerings that come on account of the Festival - on the Festival, as for example, the burnt offerings of appearance in the Temple/pilgrimage and the peace-offerings of the Festival do they would not require libations, the inference teaches us “or at your fixed occasions” (Numbers 15:3), anyone who comes on your fixed occasions is required to bring libations. But the goats of sin-offerings that come as a requirement for the Festival do not require libations, as it is written in the [Torah] portion of libations (Numbers 15:8): “And if it is an animal from the herd that you offer to the LORD as a burnt offering or as a sacrifice,” an animal from the herd was included, within the rule of (Numbers 15:3): “and would present an offering by fire to the LORD from the herd or from the flock,” that implies that all offerings by fire require libations except for [fire-offerings] that he (i.e., God) excluded, and why was it excluded? To make an analogy to it, that just as an animal from the herd is unique that comes as a vow or as a freewill offering, so also everything that comes as a vow or as a freewill offering, excluding the goats of the Festivals that come as sin-offerings, for the sin-offering does not come as a vow or as a freewill offering, for they don’t require libations (see Tractate Menahot 90b).",
+                "חטאתו ואשמו של מצורע טעונים נסכים – because they do not come for a sin-offering like other sin-offerings and guilt-offerings. For the sin-offering of a Nazirite does not require libations because the Nazirite [himself] is a sinner, as it is written (Numbers 6:11): “and make expiation for the guilt on his behalf for the guilt he incurred/מאשר חטא על –הנפש” – because he denied/restrained himself from the enjoyment of wine."
+            ],
+            [
+                "פר הבא על כל המצות – on one of all of the commandments, as for example, the Jewish court/Bet Din errantly ruled that forbidden fat is permitted, and this is bull brought for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin], that is in Scripture, and placing of the hands [on the head of the animal] is written concerning it (Leviticus 4:15): “The elders of the community shall lay their hands upon the head of the bull” and three from the elders of the Jewish court would lay their hands [upon the head of the bull].",
+                "ושעיר המשתלח – to Azazel, as it is written concerning it (Leviticus 16:21): “Aaron shall lay both his hands upon the head of the live goat [and confess over it all the iniquities and transgressions of the Israelites].”",
+                "שעירי עבודה זרה – as it is written in the [Torah] portion of Shelah Lekha (Numbers 15:22): “If you unwittingly fail [to observe any one of the commandments that the LORD has declared to Moses.” But the Halakha is not according to Rabbi Shimon.",
+                "כל קרבנות היחיד טעונים סמיכה – for the essence of the laying of the hands [on the head] of an individual sacrifice is written (Leviticus 3:2): “He shall lay his hand upon the head of his offering [and slaughter it at the entrance of the Tent of Meeting].”",
+                "היורש סומך – if his father had offered a freewill offering with a sacrifice of a burnt offering or a peace-offering and died, his son places his hands upon it.",
+                "ומביא נסכים – of he sacrifice.",
+                "וממיר – if he made a substitution of another animal, his exchange takes effect upon it and both of them are holy, it is as if his father substituted it."
+            ],
+            [
+                "חוץ מחרש שוטה וקטן – because they lack knowledge.",
+                "סומא – as it is written regarding the bull for an unwitting communal sin (Leviticus 4:15): “The elders of the community shall lay their hands [upon the head of the bull],” and they are the Great Sanhedrin, but in the Sanhedrin there was not among them anyone who was blind, as it is proved in Tractate Sanhedrin [36b], and the same law applies for the rest of the laying of the hands that a blind person is not able is not able to lay his hands [upon the head of the bull].",
+                "ונכרי – as it is written (Leviticus 1:2): “Speak to the Israelite people,” the Israelite people lay their hands, but the heathens do not lay their hands [upon the head of a sacrifice].",
+                "והעבד והשליח – as it is written (Leviticus 1:4): “He shall lay his hand [upon the head of the burnt offering, that it may be acceptable in his behalf], but not the hand of his servant and not the hand of his agent.",
+                "והאשה – the children (i.e., male) of Israel lay their hands [upon the head of the sacrifice], but the daughters of Israel do not lay their hands [upon the head of the sacrifice].",
+                "וסמיכה שיירי מצוה – that it is not indispensable for atonement, but however, Scripture considers it for him as if he did not attain expiation.",
+                "בשתי ידים – as it is written concerning the scapegoat (Leviticus 16:21): “Aaron shall lay both his hands [upon the head of the live goat],” and this is an analogy for all the laying of the hands that it shall be with both (i.e., the two) hands.",
+                "ובמקום שסומכים שוחטים – that if he lay his hands [upon the head of the sacrifice] outside of the Temple courtyard and he returns and lays his hands in the Temple courtyard in the place of the ritual slaughter.",
+                "ותיכף לסמיכה שחיטה – as it is written (Leviticus 1:4-5): “He shall lay his hand upon the head of the burnt offering….the bull shall be slaughtered before the LORD.”"
+            ],
+            [
+                "שאחד מניף לכל החברים – that associated together to make one freewill sacrifice. For all of he the freewill sacrifices one can bring in partnerships, and one waves on behalf of everyone, but all of them together are not able to wave for that would be an interposition/obstruction between the hand of this one and the sacrifice. But the Kohen places his hand underneath the owners and waves and hand of the owners would be an obstruction/interposition, it does not matter to us, for the essence of the waving is by the owners.",
+                "בקרבנות היחיד – as for example, the breast and the thigh of peace-offerings.",
+                "ובקרבנות צבור – the lambs of Atzeret/Shavuot which require waving while alive and when slaughtered.",
+                "בדבר שיש בו רוח חיים – the sacrifice of an animal.",
+                "ובדבר שאין בו רוח חיים – as for example, the bread of thanksgiving offerings and the Nazirite offering."
+            ]
+        ],
+        [
+            [
+                "רבי ישמעאל אומר העומר היה בא בשבת – when the sixteenth of Nisan occurs on the Sabbath, the Omer supersedes the Sabbath, for any sacrifice whose time is fixed supersedes the Sabbath and ritual impurity. The Omer comes from three Seah, that they would reap three Seah of barley and wave it in a sieve until he places them upon on choice Issaron/tenth.",
+                "",
+                "בשלשה בני אדם ובשלש קופות ובשלש מגלות – to publicize the matter that the reaping of the Omer occurs on the aftermath of the fifteenth day of Nisan. Because the Sadducees would say that the Omer does not come other than on Sunday (i.e., the first day of the week)."
+            ],
+            [
+                "מצות העומר לבוא מן הקרוב – from a place that is close to Jerusalem because they do forego the occasion for performing a religious commandment, therefore, when they go out from Jerusalem to search for the Omer, that grain that he finds first he takes it.",
+                "לא ביכר – it didn’t ripen all of the way.",
+                "מעשה שבא מגגות צריפין ועין סוכר – greatly distant from Jerusalem, because the ravaging [Roman] troos destroyed all the grain that was surrounding Jerusalem."
+            ],
+            [
+                "כריכות – they wrap up and tie the tops of the spikes/ears of corn as large as a fist.",
+                "מתכנסות לשם – at the conclusion of the Holy Day when they cut it.",
+                "כדי נקצר בעסק גדול – with the great sound. That the Sadducees will know that the conclusion of the first Holy Day [of Passover] they reap it, because they did not admit to this, as will be seen further on.",
+                "אמר להן – the reaper , to the people of the villages that are standing upon him: Did the sun set? And they respond to him: “Yes.”",
+                "מגל זה – meaning to say, shall I reap the grain with this scythe?",
+                "קופה זו – shall I put the grain into this basket?",
+                "שבת זו – shall I reap on this Sabbath? And they said to him: “Yes.”",
+                "שלש פעמים – he asks them about each and every matter.",
+                "וכל כך – that he would ask. Why?",
+                "מפני הצדוקים והביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב – other than on Saturday night (i.e., after the Sabbath day), as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering -] the day after the sabbath – you shall count off [seven weeks].” From the first day after the Sabbath of creation is implied, and it is a tradition in our hands that from the day after the sabbath which is the conclusion of the first Holy Day of Passover, whether it occurs on a weekday or whether it occurs on a Sabbath. And similarly, we found in the Book of Joshua (5:11): “On the day after the Passover offering, on that very day, they ate of the produce of the country, unleavened bread and parched grain,” for behold it states in the Torah (Leviticus 23:14): “Until that very day, [until you have brought the offering of your God], you shall eat no bread or parched grain or fresh ears,” but from after that it held in suspense the permission of the new grain on the aftermath [of the first day] of Passover, the matter was clear that the aftermath of [the first day of] Passover is what permits the new grain and on it, they reap the Omer whether the first Holy Day of Passover occurs on a weekday or whether it occurs on the Sabbath. And therefore, the reapers raise their voices in order that the Boethusians will hear it and to remove it (i.e., the practice of waiting until the Saturday night after the holiday) from their hearts. And they reap the Omer at night and not during the day, as it is written (Leviticus 23:15): “And from the day on which you bring the sheaf of elevation offering – the day after the sabbath – you shall count off seven weeks. They must be complete,” and it is impossible to be “complete” unless one begins to count from the beginning of the nighttime, for the nighttime is the beginning of the day, and behold it states (Deuteronomy 16:9): “start to count the seven weeks when the sickle is first put to the standing grain,” so we see that the reaping is at night at the time when they begin to count."
+            ],
+            [
+                "מהבהבין אותו באור (they parch it in fire) – while it is still in the ears, in order to fulfill through it the Mitzvah of parched ears , as it is written (Leviticus 2:14): “[If you bring a grain offering of first fruits to the LORD,] you shall bring near ears parched with fire, and Scripture is speaking of the meal-offering of the Omer.",
+                "וחכמים אומרים – first they knock upon the ears [to thresh the grain out], and not in the manner of dry grain that they beat it with a staff, but rather with moist reeds.",
+                "ובקליחות – with stalks of cabbage, in order that it would not be crushed.",
+                "נתנוהו לאבוב – for the Rabbis hold that if they parch it with actual fire, it is not called “parched ears,” but rather through another thing, which is through a utensil, that they place it in the iron tube for roasting grain, and this is a perforated utensil of copper/bronze that sellers of parched ears parch it. And the Halakha is according to the Sages.",
+                "ברחיים של גרוסות (grist grinders’ mills) – that they don’t mill/grind it thin, but rather thick, for if they grind it well, the coarse bran flour of the husks will pass through in the winnow with the choice flour. And [the word] גרוסות/grist is the language of a dish of grounded beans and as such it is called grist of early ripened and tender barley (see Tractate Menahot 68b).",
+                "וחייב בחלה – that the obligation [to separate] Hallah which is the rolling of this started dough that is in the hand of the lay person/commoner after it is redeemed.",
+                "ופטור מן המעשרות – that its being evenly shaped is in the hands of that which is dedicated to Temple property, and the giving of a pile of grain an even shape that is dedicated to Temple property is exempt from the tithes.",
+                "ר\"ע מחייב – this flour that remains from the Issaron of the Omer.",
+                "בחלה ובמעשרות – because they did not give money to consecrated property, therefore, the giving of a pile of grain an even shape is not consecrated property , for it is not sacred. But the Halakah is not according to Rabbi Akiva.",
+                "בא לו לעשרון – he puts in its oil first and its frankincense prior to giving the choice flour.",
+                "יצק ובלל – after putting in the choice flour in the manner of all the meal-offerings that they put oil into a utensil firs and afterwards put in the choice flour and he goes back and pours upon it oil and mingles it.",
+                "הניף והגיש – the meal-offering of the Omer requires waving and bringing it near, as we stated in [Tractate Menahot] Chapter [Five], “All the Meal-Offerings” [Mishnah 6]."
+            ],
+            [
+                "שלא ברצון חכמים – that he decreed that lest one eats from the new crop (i.e., grain that ripened before Passover. The Torah prohibits harvesting and eating this produce until after the Omer offering on the 16th of Nisan) when they reap prior to offering up the Omer sacrifice, and this is already certain flour that has been harvested prior to the Omer.",
+                "ר' יהודה אומר ברצון חכמים – that they did not decree lest he eats when he harvests/reaps. And the Halakha is according to Rabbi Yehuda.",
+                "והרחוקים – that do not know if the Omer was yet offered.",
+                "מותרים מחצו היום ולהלן – as its reason will be taught further on.",
+                "שיהא יום הנף – the sixteenth of Nisan that on it they would wave the Omer (see also Tractate Rosh Hashanah, Chapter Four, Mishnah Three and also Tractate Sukkah, Chapter 3, Mishnah 12).",
+                "כולו אסור – to eat on it the new crop.",
+                "אמר ר' יהודה – to the Tanna of our Mishnah, for Rabban Yohanan [ben Zakkai] ordained/established the practice.",
+                "והלא מן התורה אסור – at the time [of the Torah], when the Temple didn’t exist. For two Biblical verses are written, one verse states (Leviticus 23:14): “Until that very day/עד עצם היום הזה, [until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” that it implies that the essence of [that] entire day it is prohibited, up to and including, and the other verse states (Leviticus 23:14): “until you have brought the offering of your God,” that implies that after [bringing] the sacrifice of the Omer it is permitted. How so? Here (i.e., in the second part of the verse just quoted), at the time when the Temple exists; there (i.e., the first part of the verse), at the time when the Temple does not exist. Hence, we see that at the time when the Temple does not exist, the Omer is not offered, it is that the day of waving is completely forbidden (and see the parallel Mishnah mentioned above from Tractate Rosh Hashanah, Chapter 4, Mishnah 3). But the Gemara (Tractate Menahot 68b) responds that what is taught in the Mishnah: “Rabban Yohanan ben Zakkai ordained that the day of waving [of the Omer, the Second Day of Passover] should be wholly prohibited [in respect to new produce],” you should not say, that he ordained, but rather that he expounded and ordained, that is to say, he expounded on these Biblical verses in public and informed them that this is the law, that the day of waving [of the Omer] should be wholly prohibited from the Torah from when the Temple was destroyed. But there are those who expound upon the Gemara (see also Tractate Menahot 68a), that the new crop is not prohibited from the Torah on the sixteenth day of Nisan at the time when there is no Temple but rather only until the eastern horizon is broken through/filled with light in the morning of the sixteenth day [of Nisan], as it is written (Leviticus 23:14): “Until that very day,” up to, but not including, and Rabban Yohanan ben Zakkai ordained that the day of waving would be wholly prohibited, because speedily the Temple should be rebuilt and people would say last year, did we not consume it (i.e., the new crop) from when the eastern horizon is broken through/filled with light, that now also we will eat, but they did not known that at the time of the Temple (i.e., when it existed), it was forbidden to eat new crops until the Omer was offered, as it is written (Leviticus 23:14): “until you have brought the offering of your God. And this we explained in the chapter [of Tractate Sukkah], “The Stolen Lulav” [Chapter 3, Mishnah 12]."
+            ],
+            [
+                "העומר היה מתיר במדינה – to eat the new crop in all places.",
+                "ושתי הלחם במקדש – that prior to [bringing of] the two loaves, they don’t bring a meal-offering from the new grain, as it is written in regard to the two loaves (Numbers 28:26): “[On the day of first fruits, your Feast of Weeks,] when you bring an offering of new grain [to the LORD,” that it will be new for all of he meal-offerings.",
+                "ומנחת בהמה – the meal-offering of libations of the cattle.",
+                "ואם הביא – prior to the [offering of the] Omer sacrifice.",
+                "פסול – for the new crop was not permitted by implication even with regard to the lay person/commoner. But prior to the [sacrifice of] the two loaves, he should not bring.",
+                "ואם ההביא כשר – for it was already permitted by implication with regard to the lay person/commoner."
+            ],
+            [
+                "ומצטרפין זה עם זה – to complete the measure of the started dough that is liable for [separating out] Hallah [for the Kohen] (see Tractate Hallah, Chapter 1, Mishnah 1 and Chapter 2, Mishnah 6). But they don’t require all of them together for one type mixed with another do not combine, but rather the wheat combines with he spelt alone because they are a species of wheat (see Tractate Pesahim 35a), but the barley combines with all except for the wheat. And even though that spelt is a kind of wheat, it is not exactly the special of wheat, but rather a type of barley and even a type of wheat, and they combine with the wheat and the barley. But however, in the Jerusalem Talmud it implies that if they were kneaded together, they combine, even one type mixed with another type. But if they were not kneaded together, but rather afterwards the started dough would become affixed to each other, one type with a similar type combine, but [one type] mixed with another type do not combine.",
+                "ואסורים בחדש – as it is written (Leviticus 23:14): “Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” and we learn/derive [through an analogy of] \"לחם\"\\\"לחם\" – from Passover. Just as there, from the five species, also here from the five species.",
+                "ומלקצור מלפני הפסח – that it is forbidden to harvest from the five species prior to the harvesting of the Omer. It is written with regard to the Omer (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” that the beginning of all that is harvest, it comes (i.e., it is derived) [as an a fortiori/Kal VaHomer] \"ראשית\"\\\"ראשית\" from Hallah, it is written there (Numbers 15:20): “as the first yield of our baking,” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” just as there it is from the five species, so here too it is from the five species.",
+                "ואם השרישו – one of these five species prior to the reaping of the Omer.",
+                "העומר מתירן – and it is permitted to harvest them after the harvesting of the Omer. As it is written (Exodus 23:16): “[and the Feast of the Harvest, of the first fruits of your work,] of what you sow in the field,” from the time that it is sown and takes root in the field.",
+                "ואם לאו – they did not take root other than after the reaping of the Omer.",
+                "אסורים שיבוא העומר הבא – of the coming year."
+            ],
+            [
+                "קוצרים בית השלחים שבעמקים – that their grain is bad and we don’t bring the Omer from there. And it is taught in a Baraitha (Tractate Menahot 71a), one verse states (Leviticus 23:10): “and you repeat its harvest and you shall bring the… sheaf,” that implies that you are able to reap prior to bring the Omer, and another verse (ibid.,) states: “the first sheaf of your harvest,” which implies that it will be the first of all the reaping, how is this possible? From a place that you are able to bring the Omer you do not reap prior to the Omer, [and] from a place that you cannot bring, as for example, the dry arid land in need of irrigation and the valleys where they don’t bring Omer from them because they are poor [quality], one reaps prior to [bringing] the Omer.",
+                "אבל לא גודשין – to make a heap. For whatever It is possible to change, we change.",
+                "אנשי יריחו – they had dry, arid lands requiring irrigation.",
+                "קוצר שחת – it is permissible to reap corn in its earliest stage [used instead of grass] prior to [the reaping of] the Omer and feed it to his cattle.",
+                "אימתי בזמן שהתחיל – to reap it for the needs of his cattle until it did not bring up the final third of the completion of its ripening, he reaps even after it brought up the third.",
+                "ר' שמעון אומר אף יקצור ויאכיל – he will begin to reap and feed it to his cattle when it brings forth a third [of its full growth], and all of the corn in its earliest stage [used instead of grass] is not reaping. But the Halakha is according to Rabbi Yehuda who comes to explain the words of the first Tanna/teacher."
+            ],
+            [
+                "קוצרים – prior to the Omer.",
+                "מפני בנטיעות – that they will lose them. Because that grain is not appropriate for the Omer, as we stated in the chapter “All of the Sacrifices/כל הקרבנות” (Tractate Menahot, Chapter 8, Mishnah 2), we do not bring either from an arid irrigated field nor from a field containing at least three tees within a distance of a Seah, and above we stated (quoting from Tractate Menahot 71a), that from a place that you don’t bring [the Omer] you reap. Another explanation: “Because of the seedlings/מפני הנטיעות,” because of mixed seeds, because sometimes a person sows grain and there are no seedlings there, and after a time seedlings rise up there on their own between them, and one must reap he seeds because of mixed seeds/Kilyaim.",
+                "מפני בית האבל – that they lack the free space rto sit and to recite the blessing of comfort that we say in the House of Mourning.",
+                "ומפני בית המדרש – for there is no place for the students to sit. And the reason of all of these, is because reaping is a Commandment, and the Scriptural verse states (Leviticus 23:10): “the first sheaf of your harvest,” that the Omer will be the fist of your optional harvest and not the first of the command of reaping.",
+                "כריכות – bound large sheaves.",
+                "צבתים – bundles without tying. Another interpretation: bundles of bound large sheaves, heaps are small bundles",
+                "מן הקמח – that he would reap for its sake.",
+                "לא מצא – that everything was already reaped.",
+                "מן הלח – as it is written (Leviticus 23:14): “You shall eat no [bread or parched grain] or fresh ears,” that it is soft and brittle (see Tractate Menahot 66b).",
+                "לקצור בלילה – that we derived at the beginning of the chapter (see Tractate Menahot, Chapter 10, Mishnah 3), as it is written (Deuteronomy 16:9): “when the sickle is first put to the standing grain,” from the time that you count you reap, for the counting must be at night, as it is written (Leviticus 23:15): “you shall count off seven weeks. They must be complete.” (see also Tractate Megillah, Chapter 2, Mishnah 6)."
+            ]
+        ],
+        [
+            [
+                "שתי הלחם. לחם הפנים נילוש אחת אחת – as it is written concerning it (Leviticus 24:5): “[You shall take choice flour and bake of it twelve loaves,] two-tenths of a measure for each loaf,” which teaches that they are kneaded one by one. And from where [do we learn] that their baking is two at a time? The inference teaches us (Leviticus 24:6): “Place them/ושמת אותם [on the pure table before the LORD in two rows, six to a row].” The first placement that you do from them, that is in the oven, will be in the [plural] language of “them/אותם”, that implies that he would place two in two molds/frames together in the oven. It is possible that even the two loaves are like this, as the inference teaches us (ibid.,): “Place them,” that you should have said, “place them” [regarding the shewbread/לחם הפנים ], what does the inference each us – those – you place two by two in the oven, but you do not place the two loaves – two by two, but rather one at a time.",
+                "ובטפוס – like דפוס/mold or frame – PURMA in the foreign tongue, like a sort of box that you take its cover and its two walls one opposite the other, so also the bread, you would have two walls and wide rims at the bottom of the vessel and you prepare the dough within the mold that it is made like a kind of mold.",
+                "וכשהוא רודה –[removes/detaches bread from where it sticks] from the oven.",
+                "נותנן בדפוס. כדי שלא יתקלקלו – and break. It is found that there are three molds: one when it is dough and one when it was in the oven when it is baking, and one when he detaches bread from where it sticks from the oven and places it in a mold in order that it not be spoiled (see Tractate Menahot 94a)."
+            ],
+            [
+                "לישתן ועריכתן בחוץ ואפייתן בפנים – but the reason for this matter is not explained in the Gemara, why their kneading and their rolling is outside [the Temple courtyard] but their baking is inside [the Temple courtyard].",
+                "ואינן דוחות את השבת – their baking.",
+                "וכשרות בבית פאגי – Maimonides states that it is a place close to the Temple Mount from outside (see Tractate Menahot, Chapter 7, Mishnah 3 – as a special place for the baking of meal-offerings) that they would bake the meal-offerings thee. From the language of (Daniel 1:12-13): “[Please test your servants for ten days, giving us legumes to eat and water to drink. Then compare our appearance with that of the youths] who eat of the king’s food, [and do with your servants as you see fit].” But the Halakha is onot other than according to the words of the first Tanna/teacher."
+            ],
+            [
+                "חביתי כהן גדול לישתן ועריכתן בפנים – according to the words of everyone. For that one-half Issaron that they divide its Issaron of the High Priest who is anointed and sanctified and sanctifies the meal offering (see also Tractate Menahot, Chapter 4, Mishnah 5 and Chapter 6, Mishnah 5).",
+                "ודוחות את השבת – because it is impossible to perform its kneading and its rolling and its baking from the day before, for since it is sanctified in a vessel, it becomes defiled staying overnight [This principle is also taught in Tractate Shabbat, Chapter 19, Mishnah 1 with regard to ritual circumcision and in Tractate Pesahim, Chapter 6, Mishnah 2 with regard to the Passover offering]."
+            ],
+            [
+                "יש בהן מעשה כלי בפנים – in their work which is performed with them inside [the Temple courtyard] requires a [consecrated] utensil.. To exclude on top of a board. But their work (i.e., preparation) is done outside [the Temple courtyard], as for example the kneading and rolling of the shewbread, which does not require a [consecrated] utensil.",
+                "וקרנותיה – on which he fastens/pastes dough for each board, like horns. And the length of each horn/projection extends four fingers.",
+                "רבי יהודה אומר שלא תטעה – whether the two loaves to the shewbread, whether in the measurement of the length and the width, or whether in the measurement of the horns/projections. The two loaves, its length is seven [handbreadths] and its width is four [handbreadths] and its horns/projections are four finger lengths. And your sign/pneumonic is זד\"ד/seven, four, four. The shewbread, its length is ten [handbreadths] and its width is five [handbreadths] and its horns/projections is seven fingers length. And your symbol/pneumonic is יה\"ז/ten, five and seven. And the methodology of Rabbi Yehuda is to give signs/pneumonic like דצ\"ך עד\"ש באח\"ב (i.e., the abbreviations for the Ten Plagues found in the Passover Haggadah).",
+                "שיהא לו פנים – walls [that it would have corners/angles] and these are the horns."
+            ],
+            [
+                "ארכו עשרה ורחבו חמשה – as it is written (Exodus 25:23): “[You shall make a table of acacia wood.] two cubits long, one cubit wide.” Rabbi Yehuda according to his reasoning that he stated of utensils that are five handbreadths [in width] (see also Tractate Kelim, Chapter 17, Mishnah 10).",
+                "נותן ארכו (one sets it lengthwise against the breadth of the table) – of the showbread corresponding to the width of the table.",
+                "וכופל – the bread, two-and-one-half handbreadths above at its height from here and there, and they are its horns/corners. But they were found equally bent at the rim of the table.",
+                "ונמצא ארכו ממלא רחבו של השלחן – and its width holds/contains half of the length of the table, and when he would set up another near it, it is found that the entire table is full.",
+                "ארכו שנים עשר – Rabbi Meir, according to his reasoning who stated that each cubit is six handbreadths, except for the Golden Altar and the horn of the outer altar and the gallery around the altar for the priest to walk on and the base of the altar. And the Halakha is according to Rabbi Meir.",
+                "לחם הפנים ארכו עשרה – in this Rabbi Meir agrees (see Tractate Menahot, Chapter 11, Mishnah 4).",
+                "וטפחיים ריוח באמצע – between the two rows [of bread in the center]. For the width of the bread is not other than five [handbreadths], the two rows [of bread] sustain the ten handbreadths of the table to its length, subtract the two handbreadths of space between each row [of bread], so that the wind blows on them so that they don’t grow moldy.",
+                "אבא שאול אומר שם – in that space between each row/pile they place the dishes/vessels.",
+                "והלא כבר נאמר ונתת על המערכת – and on, actually by implication.",
+                "ועליו מטה מנשה – and that is near to it. Here also on nearby. And the Halakha is according to Abba Shaul."
+            ],
+            [
+                "מפוצלין – to give the heads of the branches the staves between the cakes of the shewbread heads shaped into forked branches [at the top], that as the number of the staves, so too the number of the forked branches.",
+                "ארבעה עשר לסדר זה – six loaves that were in the order of the arrangement on the pile of wood on the altar in the Temple. For four of them, each of them had three branches, there were twelve staves, but for the uppermost it only needed two because there is no burden upon it, hence [there are] fourteen. The lowest loaf did not need anything, because it was placed immediately on the golden table (see Tractate Menahot 97a).",
+                "לא סדור קנים – in a new pile of wood on the altar.",
+                "לא נטילתן – from the old [pile] supersedes the Sabbath.",
+                "נכנס מערב שבת ושומטן – from between each and every loaf, and he places them on the length of the table. And on the next day, he arranges the bread, and on Saturday night (i.e., after the Sabbath), he places the reeds between each bread according to the statute.",
+                "ארכן לארכו של הבית – from east to west they would be placed by their length, except for the Ark whose length is according to the width of the Temple, for the staves/poles that were in the Ark would protrude and press/squeeze the curtain and they are similar a woman’s two breasts, as it states (I Kings 8:8): “The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine,” and the poles were placed according to the width of the Ark, for had they been according to the length of the Ark, there would not have been each pole other than the measurement of the width of the Ark which is a one-and-one-half cubits, and two men carry the Ark with two poles, two from one side and two from the other, and they would not be able to enter between each pole, it certainly was placed in their width, and they wee from east to west that they would press the curtain, so it is found that the Ark was according to the width of the Temple."
+            ],
+            [
+                "על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.",
+                "ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.",
+                "המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.",
+                "אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.",
+                "אפילו אלו נוטלין – and these themselves lay them down after they took them [off].",
+                "אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).",
+                "והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.",
+                "חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].",
+                "",
+                "השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.",
+                "לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.",
+                "הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.",
+                "היו אוכלין אותו חי – when Yom Kippur fell on Friday.",
+                "מפני דעתן יפה – they did not detest eating the meat when it was raw."
+            ],
+            [
+                "ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.",
+                "והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.",
+                "ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.",
+                "ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.",
+                "וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.",
+                "יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.",
+                "שאפילו היה על שלחן ימים רבים – prior to the Sabbath.",
+                "אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath."
+            ],
+            [
+                "אין פחות משנים – from two days from when they were baked.",
+                "נאכל לשלשה – that he baked them on Friday/the Eve of the Sabbath, because their baking does not supersede neither the Sabbath nor a Festival.",
+                "לתשעה – on the second Sabbath, which is nine [days] from its being baked.",
+                "לעשרה – that they wee baked on a Thursday.",
+                "שני ימים טובים של ראש השנה – prior to Shabbat. It was baked on Wednesday and consumed on the second Sabbath, that is eleven [days], but if you say that they are twelve days, for that Sabbath is Yom Kippur, and the bread is not eaten until Saturday night. This is not difficult = for regarding the matter of consuming the Holy Things, the night follows after the day that passed, therefore, it is called eleven [days].",
+                "ואינו דוחה לא את השבת ולא את יום טוב – because they don’t bake or cook on the Festival other than what one eats on that day alone.",
+                "רבן שמעון בן גמליאל אומר וכו' – but the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ]
+        ],
+        [
+            [
+                "המנחות והנכסים. עד שלא קדשו בכלי – they are not sanctified as an object which is consecrated as such (i.e., irredeemable), but rather that which is consecrated for its value (i.e., redeemable), that one must redeem them and the monies are holy. And especially, when they were impure, they have redemption, before one has consecrated them in a [consecrated] utensil, but if they were defiled even though they had not been consecrated in a [consecrated] utensil, we don’t redeem them.",
+                "העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון – for redemption that is not stated with an object which is consecrated as such (i.e., irredeemable) other than with a animal having a blemish, as it is written (Leviticus 27:11-12): “If [the vow concerns] any impure animal that may not be brought as an offering to the LORD…and the priest shall assess it.” And the Scriptural verse is speaking about animals with blemishes that had been redeemed, for if it was an actual impure animal, when it (i.e., the Biblical verse) states (Leviticus 27:27): “But if it is of impure animals, it may be ransomed as its assessment, [with one-fifth added; if it is not redeemed, it shall be sold at its assessment],” behold, it is stated regarding an impure animal, and our Mishnah comes to inform us that even though we find with something holy an object which is consecrated as such (i.e., irredeemable) and a blemish befell it we redeem it, whereas the birds and the wood and the frankincense and the utensils of service that are sanctified as objects consecrated as such (i.e., irredeemable) and are made impure, we don’t redeem them."
+            ],
+            [
+                "מה שהביא הביא (see also Tractate Menahot, Chapter 5, Mishnah 8) – for we state that it was not for the purpose of his vow that the brought, but rather It is a different free-will offering/donation.",
+                "זו להביא במחבת – for there was an Issaron/one-tenth of an Ephah of choice four placed before him, and he said, [Lo, I pledge myself to bring this choice flour as a meal-offering prepared] in a pan/frying pan, etc.",
+                "הרי זו פסולה – for he appointed it for the utensil that he mentioned and he is not able to change it to t",
+                "אלו להביא בכלי אחד – these that were placed/lying before him.",
+                "הרי אלו פסולים – for where he made a vow for one utensil and brought in two utensils, he sets aside/dedicates from it two handfuls, but he did not vow other than one handful. And further, that the meal -offering is lacking in each and every utensil. But where he vowed for two utensils, but brought [only] for one utensil, it would be an extra meal-offering but where he diminished/reduced the handfuls, for he sifted/selected for it two handfuls, but only took one handful.",
+                "אמרו לו בכלי אחד נדרת – but he was not troubled by their words and he offered it in two utensils, it is invalid, but even though that he did not state that these would be brought in one utensil. Because that now, one cannot say that I have brought another free-will offering, for since they said to him that he made a votive offering in one utensil, he could have said to them: “I because of another vow bring this.”",
+                "כשתי מנחות שנתערבו – for we said in the chapter of the “The One Who Takes a Handful”/הקומץ (Chapter 3, Mishnah 3 of Tractate Menahot)that if he is able to take a handful from this one on its own and from that one on its own, they are kosher/fit, but if not they are invalid. But that which is taught above [in our Mishnah]: “these which are to be brought in two utensils but he brought them in one utensil, they are invalid,” speaks, as for example, that he was not able to take a handful from each one of them on its own."
+            ],
+            [
+                "הרי עלי מנחה מן השעורים יביא מן החטים – for the free-will offerings of meal offerings do not come other than from wheat, and as for example that he said, “Had I known that we don’t bring a meal-offering from barley, I would not have made a votive offering other than from wheat.” But if he said, “I would not vow anything,” he is not liable for anything.",
+                "יביא סלת – as it is written (Leviticus 2:1): “[When a person presents an offering of grain to the LORD,] his offering shall be of choice flour.”",
+                "ר' שמעון פוטר – Rabbi Shimon holds that a person is made responsible for the his concluding words, for since he concluded his words not in accordance with the law of the meal-offering, he is not liable for anything. But the Halakha is not according to Rabbi Shimon (see Talmud Menahot 103b)."
+            ],
+            [
+                "שמן צבור מביאים וכו' – three Esronim (i.e., three-tenths of an Omer) for a bull, for thirteen bulls they are thirty-nine Esronim, and an Issaron (i.e., one-tenth of an Omer) for a lamb; for fourteen lambs they are fourteen Esronim, and two Esronim; for two rams they are four Esronim, that is fifty seven, and for the two daily offerings/Tamidim, two, and for the two lambs for the Musaf/additional offering for Shabbat is two, this is sixty one. But Rabbi Shimon said to them: But were all of them for that self-same day in one utensil, but weren’t these for bulls and these for rams and lambs, for if he mixed/combined them, he invalidated them, for the meal-offering of bulls – their mixture was thick, two LOG (i.e., a LOG equals the volume of six eggs bulk) for an Issaron, one-half of a Hin for thee Esronim, but for the meal offering of lambs, their mixture was thin, one-quarter of a Hin for an Issaron, which is three LOG, and they absorb one from another , and it is found that this one is less and that one has more. But for what reason does an individual not bring sixty-one Esronim in one utensil, for up to sixty, one can thoroughly mix in one LOG. But this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated in the chapter [nine, Mishnah three of Tractate Menahot] “Two Measures”/שתי מדות – even a meal offering of sixty Esronim, it does not have any ought one Log. But even though it was all mixed, since it was appropriate to be mixed, the mixing does not make it indispensable., for such we hold that everything wherever from the proportions and properties of the mixture a perfect fusion is possible, the real act of mixing thoroughly is not indispensable (see Talmud Hullin 83b), but that which is not appropriate for a thorough mixture, the thorough mixture makes it indispensable.",
+                "וששים ואחד אין נבללים – in astonishment!",
+                "קרטוב (1/64th of a LOG or 3/32 of an egg-bulk) – a fourth of a fourth of a LOG.",
+                "אין מתנדבים לוג – wine for libations. For we have not found a meal-offering of libations of one LOG and not of two nor of five [of wine].",
+                "אבל מתנדבים ג' לוגים – that are appropriate for a lamb. And four [LOG] that are appropriate for a ram. And six LOG which is one-half of Hin that are appropriate for a bull. But from six [LOG] and above, they volunteer as a free-will offering, for seven are appropriate for three of them for a lamb and four for a ram, and eight are appropriate for two rams, and nine are appropriate for a lamb and a bull, ten are appropriate for a ram and a bull, eleven are appropriate for two rams and a lamb. And similarly throughout."
+            ],
+            [
+                "מתנדבים יין – without choice flour and oil, and we offer it as a libation for sixty on its own.",
+                "ואין מתנדבים שמן – without choice flour and wine.",
+                "מתנדבין שמן – and he takes a fistful and offers up the handful [of the meal-offering] which is offered up as incense but the remnants are consumed.",
+                "שכן הוא קרב חובתו בפני עצמו – with his obligation it is offered on its own. Even though it comes as an obligation with the meal offering, it is not indispensable to the meal-offering.",
+                "תאמר בשמן כו' – for since we do not find it in it, for it is not in a utensil on its own, now also it is not brought.",
+                "אפילו פרידה אחת – one turtle-dove or one pigeon, we make a free-will offering among the two [of them]. And the Halakah is that we make free-will offerings of wine and oil on their own, and we make a free-will offering of a meal-offering of libations, whether the libations of a bull or whether the libations of a ram or a lamb. And all of the sacrifices come as a jointly owned free-will offering, except for the meal-offering, because it is stated regarding it \"נפש\"/an individual soul, as it is written (Leviticus 2:1): “When a person presents an offering of grain [to the LORD, his offering shall be of choice flour].”"
+            ]
+        ],
+        [
+            [
+                "הרי עלי עשרון. פירשתי – I will bring several Esronim but I don’t know how many I stated.",
+                "יביא ששים עשרונים – for if he vowed less than this, it does not matter to him, for it teaches [in the Mishnah] and he states: “What that I expressly said will be for my vow, and the rest will be for a free-will offering.” But more than this one does not have to supply, for one meal-offering is not larger than sixty Issarons (see Tractate Menahot, Chapter 12, Mishnah 4).",
+                "הרי עלי מנחה – a person who states, “I pledge myself to bring a mere grain-offering.”",
+                "יביא איזה שירצה – from the five meal offerings (explained in the Torah: choice flour, in a deep and covered pan, in a pan – without a lid, baked loaves and baked wafers).",
+                "מיוחדת – which is called a mere meal/grain-offering, but it does not have a differentiating epithet, for all of the rest of the meal/grain-offerings have a differentiating epithet, the meal offering of the pan-without a lid, the meal-offering of the deep covered pan, the meal-offering that is baked. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מנחה מין המנחה – he who says, “I pledge myself to bring a meal-offering,” or a kind of meal-offering.",
+                "יביא אחת – from the meal-offerings that are mentioned in the portion (i.e., choice flour, in a deep and covered pan, in a pan -without a lid, baked loaves and/or baked wafers).",
+                "מנחות – are upon me [as a pledge to bring] or that he states: “from a kind/species of the meal offerings are upon me,” he would bring two meal-offerings from one kind.",
+                "פירשתי – kids of meal-offerings that I would bring, but I don’t know how many kinds they are that I vowed to bring.",
+                "מביא חמשתן – a meal-offering of choice flour, a meal-offering in a deep and covered pan, a meal- offering in a pan-without a lid, a meal-offering of that which is baked in an oven and it comes from two kinds – loaves and wafers.",
+                "פירשתי מנחה של עשרונים – in one utensil, but I do not know how many Esronim I appointed for it.",
+                "יביא ששים עשרון – for more than this he is not able to supply. But if he vowed less than this, if does not matter to us, for he makes a condition and states how many he specified will be for my vow and the rest will be a free-will offering (see also, Mishnah 8 in this chapter).",
+                "רבי אומר – since he said “a meal-offering,” that implies one, so we see, he established it in one utensil, but if he would bring sixty in one utensil, perhaps he vowed less than this, it would be an additional meal-offering, for Rabbi holds that the appointment of a portion is substantial, therefore, he should bring sixty meal-offerings from one until sixty, one of one Isaron, and one of two {Esronim] and one of three [Esronim] and one of four [Esronim] until sixty. That it is found that he brings among them all one thousand eight hundred and thirty Esronim, for certainly vowed one of them, but it is not a free-will offering. But the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "לא יפחות משני זגירין – two large logs, for the least of wood is two.",
+                "והמעלה את הקומץ בחוץ חייב – [is liable for] extirpation, for it is an offering on the altar. But with this general rule it is also offering up a handful inside for the burning on the altar is valid; therefore, five handfuls are considered and not any more, for the person who offers up a handful inside is not considered as a sixth handful.",
+                "ושני בזיכים – of shewbread."
+            ],
+            [
+                "לא יפחות מדינר זהב – and he that would state a gold coin. For if not, perhaps he states a piece of gold bar, that is a piece of gold.",
+                "נחושת לא יפחות ממעה כסף – that he should bring copper that is worth a Maah of silver (i.e., a Maah is a small silver coin worth thirty-two peruta or one-sixth of a dinar = the Biblical gerah).",
+                "פירשתי – such and such [an amount of] gold.",
+                "ואיני יודע כמה פירשתי – he should bring so much until that he would himself would know that he never intended for so much."
+            ],
+            [
+                "הרי עלי יין – for libations.",
+                "לא יפחות משלשה לוגין – for they are the least that are of the libations. A quarter of a Hin for a lamb are three Logs, for a Hin is twelve LOG.",
+                "שמן לא יפחות מלוג – that the least that is for a meal/grain-offering is an Issaron of choice flour, and it requires a LOG of oil.",
+                "רבי אומר שלשה לוגין – like the least that is in the meal/grain-offering is an Issaron for a lamb mixed with a quarter of Hin of oil. But the Halakha is not according to Rabbi [Judah the Prince].",
+                "כיום מרובה – like the First Day of the Festival of the Sukkot holiday when it falls on the Sabbath. For on that day, there is an abundance of libations for the obligatory sacrifices of the day from the rest of the days of the year. For there were thirteen bulls and fourteen lambs and four additional sacrifices – two for the Additional Sacrifices of the Sabbath and two for the Additional sacrifices of the Festival [of Sukkot], and two rams and one goat (see Numbers 29:12-16). And the libations required for all of them one-hundred and forty LOG."
+            ],
+            [
+                "הרי עלי עולה יביא כבש. ר' אלעזר בן עזריה אומר או תור או בן יונה – in the place of the first Tanna/teacher (i.e., anonymous teacher), he would not call a mere burnt offering anything other than a burnt offering of cattle, and the least that is of the burnt offering of cattle is a lamb, therefore he would bring a lamb. But in the place of Rabbi Eleazar ben Azariah they would call a mere burnt offering also for the burnt offering of birds, therefore, he would bring a turtle dove or a pigeon. And the [one] Master according to his place and the [other] Master according to his place.",
+                "יביא פר ועגל – male [bulls and calves] but not females, for a burnt offering is not furnished other than with males. But our Mishnah is [according to] Rabbi [Judah the Prince] who states further on (see the conclusion of Tractate Menahot, Chapter 12, Mishnah 8) that a person who vows a free-will offering of a small animal and he brings a large one has not fulfilled his religious obligation. But the Rabbis dispute him and state that one who vows a free-will offering and he brought a large one has fulfilled his religious obligation, for there is within the general category of that which is numerous that which is small in size. And the Halakha is according to the Sages.",
+                "פירשתי – one of the sacrifices of cattle.",
+                "ואיני יודע מאיזה מהן פירשתי – he should bring from all the kinds of male cattle, large and small, which are a bull, a calf, a ram, a goat, a kid and a lamb.",
+                "פירשתי – [I explicitly mentioned] the species. But I don’t know what I mentioned specifically. Whether it is a species of cattle or a species of bird."
+            ],
+            [
+                "תודה ושלמים – either a thanksgiving offering or a peace-offering.",
+                "יביא כבש – which is the least that is of the thanksgiving and peace-offerings.",
+                "יביא פר ופרה – for the thanksgiving offering and/or peace-offering can be furnished by [either] males or females.",
+                "ורחל – a female lamb/sheep which is two years old.",
+                "גדי – [a kid] which is one year old from the goats.",
+                "שעיר – a goat which is two years old.",
+                "טלה – a lamb which is one year old."
+            ],
+            [
+                "יביא הוא ונכסיו במנה – such is explained its law in the Oral Tradition that the value of a bullock with its libations is a Maneh (i.e., 100 denar).",
+                "עגל יביא הוא ונסכיו בחמש – [five] Selas (i.e., one Sela equals four Denars).",
+                "אמר הרי עלי שור במנה – he should bring it for a Maneh (i.e., a Maneh equals twenty-five Selas), except for its libations, for such is what they (i.e., the Rabbis) established.",
+                "שור במנה הביא שנים במנה לא יצא – for it was established that a bull is with a Maneh.",
+                "קטן והביא גדול יצא. רבי אומר לא יצא – because of this, it (i.e., the Mishnah) teaches the dispute of Rabbi [Judah the Prince] and the Rabbis here in the concluding clause, to explain, that the opening clause is not the opinions of all but rather that it is that of Rabbi [Judah the Prince] and not the Sages, and the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "ונסתאב – a blemish befell it, for a blemish is called impure, as it is written (Leviticus 27:11-12): “if [the vow concerns] any impure animal that may not be brought as an offering to the LORD, [the animal shall be presented to the priest. And the priest shall assess it whether high or low, whatever assessment is set by the priest shall stand],” and the Biblical verse speaks regarding [animals with] blemishes, as we explained in our chapter above (see the previous Mishnah).",
+                "ואם רצה יביא בדמיו שמים – but it is not similar to the first clause where we said that for a bull, one brings a Maneh (i.e., 100 denar) but if he brought two [bulls] for a Maneh, he did not fulfill his religious obligation, for there when he said, “I pledge myself [to bring] an ox for a Maneh [to the value of a Maneh], he is liable until he brings it, but here, with this bull that developed a blemish is different, for since he said I will sacrifice this bull as a burnt offering and it became blemished, his vow is gone, and he is not able to further fulfill it.",
+                "רבי אוסר – [Rabbi Judah the Prince forbids it] ab initio. But if he brought it, he has fulfilled his religious obligation. For since that he stated this, he is not liable for them (or property which may be resorted to in the event of non-payment). But the Halakha is not according to Rabbi [Judah the Prince].",
+                "הבינוני שבהם הקדש – even the middle-sized one of them is dedicated [to the Temple]. For if he has two, the large one is dedicated. For one who dedicates [to the Temple] dedicates generously, and for something undefined, the best of them is dedicated as it is written (Deuteronomy 12:11): “[then you must bring everything that I command you to the site where the LORD your God will choose to establish His name; your burnt offerings and other sacrifices, your tithes and contributions,] and all the choice votive offerings that you vow to the LORD.” And similarly, if he has three [lambs], we are concerning even for the middle-sized one , for we don’t know upon which of them occurs the dedication, if it is the large one which is done generally, or the middle-sized one which is generous [in comparison to] the small one. Therefore, both of them are forbidden. But however, if he did not make an offering to the altar of any other than one of them, and how do we act that he permits one of them and delays [the offering] of the middle-sized one until a blemish befalls it, and he redeems that one for the largest one. For whichever way you turn, if it is the middle-sized one upon which dedication occurs and not on the large one, indeed a blemish befell it and he redeemed it. But if it was on the large one upon which the dedication fell initially, and it is found that the middle-sized one was not consecrated from the outset.",
+                "פירשתי – [I explicitly expressed] which if them but I didn’t know which it is.",
+                "או שאמר לי אבא – [my father told me] at the time of his passing, one of my bulls I explicitly expressed for dedication but I don’t know on which of them he told me.",
+                "הגדול שבהן הקדש – for where that he stated that I explicitly expressed it there is no doubt that it is the largest one I expressed."
+            ],
+            [
+                "בבית חוניו – The Temple that Khonyo, the son of Shimon HaTzaddik built in Alexandria of Egypt. For when Shimon HaTzaddik (see Tractate Avot, Chapter 1, Mishnah 2 – one of the last of the generation of the Great Assembly who stated that the world stands on three “pillars”: Torah, Divine Service and Deeds of Loving Kindness) [was about] to die (see the Baraita in Tractate Menahot 109b), he said to them (i.e., his sons): Khonyo, my son will serve in my place, because he is an expert and familiar with the Divine Service more than Shimei his brother. But Khonyo did not accept upon himself to become the High Priest because Shimei his brother was two and half years older than him. And Shimei was appointed as High Priest in place of his father. Subsequently, Khonyo became jealous of Shimei his brother, he (i.e., Shimei) said to him: “Come and I will teach you the order/arrangement of the Divine Service. He dressed him in a thin, fine linen shirt/undercoat, that women wear upon their flesh and upon it a small, narrow belt/girdle and he placed him near the Altar; he went and said to his brethren the Kohanim: “See what this person vowed and fulfilled to his beloved,” that day when I will be appointed to be High Priest, I will wear your fine linen shirt and I will gird myself with your belt/girdle. His brethren the Priests desired to kill him, he recounted to him the entire event, they wished to kill Khonyo, he (i.e., Khonyo) ran from before them to the house of the King. And yet, everyone who sees him states that this is him, he went to Alexandria of Egypt where there were myriads of Jews and made there a Temple and built an altar and offered upon it in the name of God. And regarding that altar Isaiah prophesied (Isaiah 19:19): “In that day, there shall be an altar to the LORD inside the land of Egypt [and a pillar to the LORD at its border].” And this House (i.e., Temple) stood for close to two hundred years and is called “The House of Khonyo” in his name. And everyone agrees that the sacrifices that they would offer there were not a sacrifice. Therefore, whomever said, “May a burnt-offering sacrifice be upon me” – and he offered it there did not fulfill his vow. ",
+                "שאקריבנה בבית חוניו – it was made like one who says : “May a burnt-offering sacrifice be upon me on the condition that I will kill it and not be liable for it, therefore if he offered it in the House of Khonyo, he did not fulfill his vow, but he is liable for extirpation because he slaughters outside [the Temple courtyard], for he called upon it the designation of a burnt-offering.",
+                "רבי שמעון אומר אין זו עולה – and behold it is completely unconsecrated, for the designation of consecrated does not occur to it at all when he stated that I will offer it in the House of Khonyo. But the Halalkha is not according to Rabbi Shimon.",
+                "ואם גלח בבית חוניו לא יצא – but rather, he should return and shave [at the conclusion of his period of Naziriteship] in the Temple in Jerusalem, and there he should bring his sacrifices.",
+                "שאגלח בבית חוניו אם גלח בבית חוניו יצא – that this man who took the vow of becoming a Nazirite in order that he could shave in the House of Khonyo, he intended to cause himself suffering, but because he was close to the House of Khonyo and far from the land of Israel, he stated, “If I can [offer it] in the House of Khonyo, I will go to the trouble of doing so. More than that he is not able to cause himself suffering, but the designation of being a Nazirite does not fall upon him but he becomes like a person who took an oath that he would not drink wine until a certain time.",
+                "רבי שמעון אומר – He is not a Nazirite at all and is permitted to drink wine. But the Halakha is not according to Rabbi Shimon.",
+                "ואין צריך לומר לדבר אחר – if they served for idolatry, they would not serve [as priests] any longer in Jerusalem.",
+                "והרי הן כבעלי מומין (see Tractate Zevakhim, Chapter 12, Mishnah 1) – that they take their portions and eat Sacred Things [but do not offer sacrifices]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..aab070c6a172048b2f104bc8e511976ba8b85534
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/Sefaria Community Translation.json	
@@ -0,0 +1,49 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Menachot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                " ... 6) Rebbi says: Since it says 'mincha [shel esronim],' it means he specified one [amount]. Perhaps he specified to bring a mincha of one issaron; if he brings 60 issaron in place of [lit. 'in the vessel of] one issaron, it could be an extraneous mincha. Rebbi is of the opinion that since he specified exaclt how big the mincha will be, [he must bring that exact one], therefore he must bring 60 menachot from 1 through 60, one of 1 issaron, one of two issarons, one of three, one of four, until 60. He will find himself bringing in total 1830 issaron of flour, and for certain one of them will fulfill his vow, and it is not a Nedava. The halacha is not according to Rebbi. [If you specified, and forget what you specified, you bring only a 60 issaron mincha.]"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..11a26ac02ba18ee4d6765d35d2cd433b35f69adf
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/English/merged.json	
@@ -0,0 +1,818 @@
+{
+    "title": "Bartenura on Mishnah Menachot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Menachot",
+    "text": [
+        [
+            [
+                "כל המנחות שנקמצו שלא לשמן – as for example, that he vowed a free-will offering of a meal-offering in a deep and covered pan and the Kohen took a fistful of he meal-offering for the sake of a pan [without a covered lid – which is fried on a flat pan] (and what is baked in it is a thick mass, which is different than that of a deep and covered pan deep-fried in oil (see Tractate Menahot 5:8).",
+                "כשרות – and he offers the incense of the fistful [of the meal-offering] and its residue is consumed [by the Kohanim]. For the fistful of the meal-offering stands in place of the ritual slaughter of the sacrifice. And just as regarding all of the animal offerings that were slaughtered not for their own sake are kosher/fit, as we derive from a Biblical verse at the beginning of Tractate Zevakhim (i.e., see Deuteronomy 23:24), here also, all the meal-offerings that are fistfuls which were gathered not for their own sakes are kosher/fit.",
+                "אלא שלא עלו לבעלים לשם חובה – It should have taught: “that it does not go to the owner’s credit for the fulfillment of an obligation/שלא עלו לבעלים לשם חובה “ (which is how it is phrased at the beginning of Tractate Zevakhim), but that it teaches here]: אלא\" /but” – that implies that all of their laws are like kosher meal-offerings but for this thing, to teach us that it is prohibited to teach regarding it another change, that if he transgressed and took a fistful of it that was not for its sake, it is prohibited to give that fistful in sacred vessels that is not for its own sake.",
+                "שלא עלו לבעלים לשם חובתו – and he did not fulfill his vow and he has to bring another meal-offering for the sake of the deep and covered pan.",
+                "חוץ ממנחת חוטא – as for example, a meal-offering that comes on one’s ritual defilement from the Holy of Holies, if he could not afford two turtle-doves.",
+                "ומנחת קנאות – of the Sotah/the woman accused of infidelity by her husband. For if they took fistfuls that were not for their sake, as for example, for the purpose of a free-will offering, or he gave the handful in sacred vessels that were not for this purpose, or he walked or offered incense not for its sake/name, or he had in mind one of these forms of Divine Service: “I am serving for their sakes/name or not for their sakes/name.” These meal-offerings are invalid and their residues/remnants are not consumed. And the reason is because the All-Merciful calls the sin’s meal offering a sin-offering, and regarding a sin-offering, it is written (Leviticus 4:33): “[He shall lay his hand upon the head of the purification offering,] and it shall be slaughtered as a purification offering (i.e., sin-offering)/ושחט אותה לחטאת [at the spot where the burnt offering is slaughter],” (Leviticus 4:34): “and [the priest] shall take [with his finger] some of the blood of the purification offering,” so that the ritual slaughtering and the taking, that is the receiving of the blood will be for the sake of the sin-offering. But the meal offering of jealousy, since it is written concerning it \"עון\"/wrongdoing [as in] (Numbers 5:15): “a grain-offering of remembrance which recalls wrongdoing,” the Rabbis compare it to the sin-offering. And the meal-offering of the Omer, even though it is not a sinner’s meal-offering and is not the meal offering of jealousy, if a handful was taken not for its sake/name, it is invalidated from being offered up as incense, and none of its residue is consumed, since it came to permit the new [grain] crop [that ripened before Passover], and it did not permit it. But all of the meal-offerings that were grasped [from the grain] not for its sake/name are kosher, as is taught in our Mishnah, we are speaking especially with meal-offerings that don’t have a fixed time, but not of the meal-offering of the Omer that [the Torah] established a fixed time for it.",
+                "או שלא לשמן ולשמן – that you should not say for their sakes/name and not for their sakes/name that it is invalidated, for the latter language takes effect, but [both] not for their sakes/name and for their sakes/name are kosher/fit, this is what it comes to tell us."
+            ],
+            [
+                "זר ואונן וטבול יום כו' – all of them are explained in the Second Chapter of [Tractate] Zevakhim [Mishnah 1], and we prove them from Scriptural verses that their Divine Service is invalid.",
+                "ערל – a Kohen whose brother died on account of ritual circumcision.",
+                "יושב – that we require to stand to minister/serve [before God].",
+                "על גבי כלים כו' – that we require that there will not be anything that divides/cuts off between him and the floor.",
+                "בן בתירא אומר יחזיר – the handful of the meal-offering which the priest takes to be put on the altar into the meal-offering.",
+                "ויחזיר ויקמוץ בימין – and same law applies to all of these invalidates that are considered in our Mishnah, Ben Beteyra holds that if someone transgressed one of them and took a fistful, he should return the handful of the meal-offering to its place and a kosher/fit Kohen should take a handful of the meal-offering to be put on the altar into the meal offering. But the Halakha is not according to Ben Beteyra.",
+                "עלה בידו צרור – it was found that the handful of meal-offering which the Kohen takes to put on the altar was missing the place of the stone or a grain of salt or a particle of frankincense, for prior to taking a fistful of meal-offering he singles out all of the frankincense to one side and takes a handful of meal-offering and afterwards collects it and places with the handful of meal-offering and burns everything. But if he happens upon a grain of salt or a particle of frankincense, the handful of meal-offering is missing according to the place of the particle [of frankincense].",
+                "מבורץ – full and overflowing.",
+                "שקמצו בראשי אצבעותיו – he did not stretch them over the entire palm of his hand.",
+                "פושט את אצבעותיו על פס ידו – the sides of his fingers enter into the flour and he brings in the flour into his hand and smooths it with his small finger so that the flour will not go outside of the fistful and he he smooths it with his thumb that the flour would not leave outside of his finger. And this he had to do with meal-offerings prepared in a pan (i.e., fried in a flat pan) or [a meal-offering] prepared in a deep pan (i.e., fried in a container full of oil) that their creations are baked and after they their baking, he crumbles it and takes a fistful. But it is impossible to crumble it so much into thin pieces, for they would not go forth from the fistful, therefore, he smooths them with his thumb from above and with the small finger (i.e., pinky) from below. And these were of the most difficult [acts] of Divine service that were in the Temple. That in this great difficulty one is able to compare that he would not be missing or have too much. And Maimonides wrote, that the words of the one of said that this is a difficult [act] of Divine Service were set aside, and he explains and he takes a fistful of the meal-offering as people would take fistfuls that is mentioned in the Gemara [i.e., Tractate Menahot 11a], that he fills his palm from it in the manner that people fill their hands from what they take in their hands. But I say, that that the explanation is not as how people take a fistful [of meal-offering] but rather, causes the sides of his fingers to enter into the flour that he brings in the flour with the sides of his fingers into his hand, but he doesn’t take the flour but rather fills three of his fingers until the palm of his hand and not further, in order that it will be cutting through from end to end and burst forth and come out, he smooths it from below with his small finger (i.e., pinky) and from above with a thumb. And that the words of the one who said that this is a difficult act from the difficult acts of Divine Service that is in the Temple are not set aside and the method of the Gemara is like m words. And such all of my teachers have explained it."
+            ],
+            [
+                "ריבה שמנה – for the measurement of [olive] oil is a LOG (i.e., the equivalent of six eggs’ bulk) for every Issaron (i.e., Omer = one-tenth of an Ephah). But if he put in too much, that he gave two LOG or more for an Issaron which appears as two meal-offerings, he has disqualified it.",
+                "חיסר שמנה – less than a LOG of [olive] oil for an Issaron of sifted fine-flour.",
+                "חיסר לבונתה – that he didn’t put in it other than a grain/particle/drop of frankincense. But if it has in it two grains, it is fit/kosher, as it is written (Leviticus 6:8): “with all the frankincense that is on the grain offering,” implying even one drop of frankincense, for [the word] \"כל\"/all [from the verse in Leviticus 6:8:\"את כל הלבונה אשר על המנחה\" ] implies a little bit, as it is written (2 Kings 4:2): “”Your maidservant has nothing at all, [except for a jug of oil].” [The word] \"את\" includes another grain/particle/drop of frankincense, that makes two, whereas if he increased its frankincense, this is not taught [in the Mishnah] , and he did not disqualify/invalidate it other than when he increased it more than two handfuls [of meal-offering] for then he increased it too much.",
+                "לאכול שייריה בחוץ – outside of the Temple courtyard.",
+                "או להקטיר קומצה בחוץ – for thought/plan disqualifies whether that he though about the eating of a person whether he thought about the consumption by the altar, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten/אם אכל יאכל מבשר זבח שלמיו ,” Scripture is speaking about two consumptions: one is for that which a person consumes and another is that which the altar consumes, and this Biblical verse speaks of thought/intention, as it is written (Leviticus 7:18): ‘it shall not count for him who offered it/המקריב אתו לא יחשב לו,” and he did not disqualify it other than when he thought about it to consume it on the third day (i.e., see Leviticus 7:18: \"ביום השלישי לא ירצה\" /”[is eaten] on the third day, it shall not be acceptable”).",
+                "פסולה – that the intention/plan outside of its [proper] place invalidates the taking a handful of the meal-offering as it invalidates in the ritual slaughter of the animal offering. And just as one disqualifies an animal offering with ritual slaughter, the receiving of the blood, bring it [to the altar], and sprinkling the blood, one disqualifies the meal-offering through taking a handful, putting it in sacred vessels, and bringing for burning the handful [of meal-offering] and the frankincense on the altar, four [sacred] acts corresponding/parallel to four [sacred acts]. For the taking of a fistful [of grain] and the frankincense themselves are considered concerning the meal-offering like the blood and the sections that are offered on the altar regarding he animal offering. And the residue/remnants of the meal-offering are consumed. And in Chapter two of [Tractate] Zevakhim [the entire chapter] all of these disqualifying factors are explained and there we derive all of them from Scriptural verses.",
+                "לאכול דבר שדרכו לאכול – such as the residue/remnants.",
+                "דבר שדרכו להקטיר – such as the priest taking a handful of meal-offering to place on the altar. But, if he intended/thought to eat the handful of meal-offering or to offer the residue as incense on the altar outside of its appropriate time, he did not disqualify it, for his thought was disqualified regarding all other people.",
+                "ובלבד שיקרב המתיר – the handful of the meal-offering כהלכתו – as if it was kosher, for there was no disqualification other than the offering disqualified because of inappropriate intention alone. But if there is another disqualification, it is no longer considered disqualified because of an inappropriate intention, and there is no extirpation.",
+                "בשתיקה – that he did not think any thought at the time of taking a handful of the meal offering.",
+                "ונתן והלך והקטיר חוץ לזמנו – that is to say, that in these three acts of Divine service, he thought about consuming the residue outside of the appropriate time [for this act]."
+            ],
+            [
+                "קמץ חוץ למקומו – he intended/thought at the time of taking a handful of the meal-offering to consume the residue/remnants outside of the Temple courtyard.",
+                "נתן בכלי הילך והקטיר חוץ לזמנו – and in one of these three acts of Divine service, he intended to consume the residue/remnants outside of the [proper] time period.",
+                "מנחת חוטא וקנאות – there is in them one other invalidation that removes them from being פיגול /an offering disqualified by having an improper intention, such as not for its own sake/name, as we stated at the beginning of our chapter (i.e., Mishnah 1), that invalid [meal] offerings, if he took a handful of the meal-offering not for its own sake, and he thought/intended regarding the three other acts of Divine service (i.e., the taking of a handful of the meal-offering to consume its residue outside of the Temple courtyard, and to offer it up at the altar at an inappropriate time and to consume it at an inappropriate time) that they would be performed outside of their [proper] time, or even the first [of the three] outside of its appropriate time, and the rest that were not done for their own sake, he removed it from being an offering disqualified by having an improper intention [and being subject to extirpation].",
+                "או קמץ או נתן בכלי או הוליך או הקטיר שלא לשמן – that is to say, whichever of these that he did not for its own sake and the remainder in order to consume the residue/remnants outside of the [appropriate] time , he did not offer that which is permitted in accord with its requirement, but there is no extirpation with its residue/remnants.",
+                "כזית בחוץ כזית למחר – he intended/thought with one of the acts of Divine service that two intentions would be done outside of the [appropriate] time period and outside of its [appropriate] place (i.e., the Temple courtyard. But until now, we have been speaking about two acts of Divine service that he intended with one of them outside of its [appropriate] time period and with another outside of its proper place, but now we are speaking about [the case] where he intended both of them with one act of Divine service. But for Rabbi Yehuda, it is necessary, that one does not say that Rabbi Yehuda disputes on two [acts] of Divine service, for we follow after the first [act]. But with one [act] of Divine service, he agrees, but it comes to tell us [that this is not the case].",
+                "זית למחר וכזית בחוץ – even though that he intended first [to perform the act] outside of the [appropriate] time period, his second act of taking it outside [the Temple courtyard] makes him [liable] for extirpation.",
+                "אמר רבי יהודה זה הכלל כו' – Rabbi Yehuda disputes with the first Tanna/teacher, whether with one [act] of Divine service or whether with two [acts] of Divine service. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "הקומץ את המנחה. מודה ר' יוסי שהוא פגול (Rabbi Yossi’s statement is equivalent to what is found in Tractate Menahot, Chapter 1, Mishnah 3) – because it is necessary to teach the ending clause: “to burn its frankincense on the morrow, Rabbi Yossi states that it is invalid, but there is no extirpation,” you might have thought that the reason of Rabbi Yossi is because that he holds that he does not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7) with the half which fits the sacrifices for eating, that is to say, that if he thought to perform the act of Divine service on the morrow that the act of Divine service of half permits it, he did not have an inappropriate intention, and this frankincense is one-half makes the object permissible for enjoyment, for whether it is the burning on the altar of the handful of meal-offering and the frankincense which permit the residue, but even the first clause of the Mishnah, when he thought with the burning on the altar of the handful of meal-offering is an act of Divine service which is half permissible, and Rabbi Yossi disputes, this comes to teach us that in this he agrees. For the reason is not because of this, but rather because that which permits does not invalidate by inappropriate intention that which is permitted.",
+                "מה שנה זו מן הזבח – that he ritually slaughters it in order to offer up those parts of the sacrifice on the altar on the morrow, it is an offering disqualified by inappropriate intention.",
+                "אינה מן המנחה – it is not from the species of the meal-offering like the taking of a fistful of meal-offering, and even though it is from those that permit the meal-offering. For Rabbi Yossi holds that what makes an object permitted for eating cannot unfit another act of the same nature (i.e., if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable – see Talmud Menahot 13b, for the act of Divine service with that which is permitted which is the taking of a handful of the meal-offering have any effect to invalidate by inappropriate intention something else that is permitted which is the frankincense, which is a thought on the frankincense while performing the act of taking the handful of meal-offering. But the Rabbis say to him: just as we state , that what makes an object permitted for eating cannot unit an other act of the same nature, where he did not establish with one of them, as for example, the two lambs for Atzeret/Shavuot, where both of them permit the bread, but if he ritually slaughtered one of them in order to eat its companion on the morrow, both of them are kosher, but where he established with one of them, such as the handful of the meal-offering and the frankincense in one utensil, his thought-process [to eat one of them at a different time] of one act which fits the sacrifice for eating makes unfit by inappropriate intention another act of the same nature. And the Halakha is according to the Sages."
+            ],
+            [
+                "שחט שני כבשים – of Atzeret/Shavuot, as it is written regarding them (Leviticus 23:19): “[You shall also offer one as a he-goat as a purification offering] and two yearling lambs as a sacrifice of well-being,” and those yearling lambs permit and sanctify the two loaves, for the bread is not holy other than with the slaughtering of the two yearling lambs, since they were needed with it in waving. But the rest of the lambs of Atzeret/Shavuot, are of the Musaf [sacrifice].",
+                "לאכול אחת מן החלות למחר – for the time for the eating of the loaves is none other than during that day and night, like the law of the meal-offering, where it states concerning it (Leviticus 7:7): “The reparation offering/כחטאת is like the purification offering/כאשם. [The same rule applies to both: it shall belong to the priest who makes expiation thereby].”",
+                "הקטיר שני בזיכים – for two piles of wood on the altar in the Temple of the shewbread , as it is written (Leviticus 24:6): “Place them on the pure table before the LORD in two rows, six to a row,” there was on each pile of wood one spoon which has in it frankincense, as it is written (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be the a token offering for the bread, as a gift to the LORD].” And these two spoons which in them is placed the frankincense are called the two censers/vessels. And the frankincense is burned as it is written (Leviticus 24:7): “which is to be token offering for the bread, And the bread is consumed, and the time for its consumption is only all of that week that they remove it from the table. But if at the time when the two censers of frankincense are offered, he thought of one of the other piles of wood on the altar of bread to eat it on the morrow, that is to say, not at its appropriate time.",
+                "אותה חלה – of the two loaves of Atzeret/Shavuot.",
+                "ואותו הסדר – of the shewbread.",
+                "זה וזה פגול – for all of them are considered as one body.",
+                "נטמאת אחת מן החלות – and specifically when one of the two loaves are defiled before the sprinkling of the blood of the lambs, or one from the rows prior to the burning of [on the altar] of the dishes/censers, is what Rabbi Yehuda and the Rabbis disagree upon. But if it was defiled after the sprinkling of the blood or after the burning of the dishes/censers, everyone agrees that what is defiled remains in its defiled state and that which is pure can be eaten.",
+                "שאין קרבן צבור חלוק – in the Gemara (Tractate Menahot 15a) it reaches a definite conclusion that Rabbi Yehuda stated that this matter is not from a Scriptural verse nor from logic, but rather it is an accepted teaching in the mouth of Rabbi Yehuda, and such it was received from his Rabbis/teachers that an offering of the congregation may not be divided, and if half of it was disqualified, all of it is disqualified."
+            ],
+            [
+                "התודה מפגלת את הלחם – that the bread (i.e., loaves) comes for the thanksgiving offering and it is of secondary import to it, but the thanksgiving offering is not of secondary import to the bead. And similarly, the two lambs of Atzeret/Shavuot, the two loaves that come with them are of secondary import to the lambs but the lambs are not of secondary import to the bread, but the principal [item(s)] make the sacrifice rejectable through improper mental disposal but that of secondary import do not make the sacrifice rejectable through improper mental disposal. But if it was necessary for the Tanna/teacher to teach this law regarding the thanksgiving offering but it was not necessary [to teach this law with regard] to the lams of Atzeret/Shavuot, I would think that it is there that the when the bread makes the sacrifice rejectable through improper mental disposal, the thanksgiving-offering does not make the sacrifice rejectable through improper mental disposal because it was not dependent upon the waving with the loaves, but the lambs [for Atzeret/Shavuot] which were dependent upon the waving with the loaves, as it is written (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread [of first fruits as an elevation offering before the LORD],”I would say that the bread makes the sacrifice rejectable through improper mental disposal to also make the lambs rejectable through improper mental disposal. But if the Tanna/teacher taught [only] the lambs, I would state there that when the lambs make the sacrifice rejectable through improper mental disposal, it makes the bread rejectable through improper mental disposal because they were dependent upon each other in waving, but the thanksgiving-offering which were not dependent, I would state that when the thanksgiving offering makes the sacrifice rejectable through improper mental disposal, it does not make the loaves rejectable through improper mental disposal, hence, they are both necessary."
+            ],
+            [
+                "הזבח מפגל את הנכסים – and a person who drinks from them is punished with extirpation.",
+                "משקדשו בכלי – after they placed them in the sacred vessels, for the vessel sanctifies them with an eternal holiness, and furthermore they don’t have any redemption.",
+                "דברי ר' מאיר – for Rabbi Meir holds that the libations make the sacrifice rejectable, because the blood of the offering is what makes it appropriate and permits them for the altar. And since they have something that makes it permitted, it becomes rejectable through an intention/thought outside of its proper time. But the Sages dispute him in the Tractate Zevakhim in the chapter “The School of Shammai” (Chapter 4, Mishnah 3 – Talmud Zevakhim) [44a] and they (i.e., the Sages] state that the libations do not have that which makes them permissible [for consumption], therefore they do not become rejectable. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "פיגל בקומץ – in the burning on the altar of the handful of meal-offering, he thought about the eating the residue/remnants not at their appropriate time.",
+                "עד שיפגל בכל המתיר – for the burning on the altar of one of them is half of what makes an object permitted for enjoyment, for there is also the burning on the altar of its partner, for the residue of the meal-offering is not permitted for consumption by a Kohen until he burns on the altar the handful of the meal-offering and the frankincense.",
+                "במנחת חוטא ובמנחת קנאות – which do not have frankincense, and the handful of meal-offering alone is what is permitted [for consumption].",
+                "שחט אחד מן הכבשים – [he slaughtered one] of the lambs of Atzeret/Shavuot. But the bread is not permitted other than after both of them (i.e., the lambs) have been ritually slaughtered.",
+                "הקטיר אחד מן הבזיכין – for behold it does not permit the bread other than through the burning of both of them on the altar.",
+                "ר' מאיר אומר פגול – for he holds that half of what is permitted also makes improper intention. But the Halakha is not according to Rabbi Meir."
+            ]
+        ],
+        [
+            [
+                "הקומץ את המנחה לאכול – outside of its appropriate time period.",
+                "דבר שאין דרכו לאכול – as for example, the handful of meal-offering and the frankincense.",
+                "ולהקטיר – outside of its appropriate time period.",
+                "דבר שאין דרכו להקטיר – the residue/remnants are accustomed to be consumed but are not accustomed to be offered as incense upon the altar.",
+                "כשר – that this is not considered thought/intention, for he has rescinded his thought regarding all people.",
+                "רבי אליעזר פוסל – as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten [on the third day, it shall not be acceptable],” Scripture speaks of two consumptions (i.e., האכל יאכל), one is the consumption of a human being and one is the consumption of the altar, to tell you that just as the consumption of a human being invalidates it for a person, as for example, residue/remnants if a person thought of consuming them outside of the appropriate time, and the consumption of the altar for the altar, as for example, a handful of meal-offering, if he considered/intended to offer it up on the altar not at its appropriate time, such his intention/thought invalidates the consumption of a human being if he thought about them regarding the altar to offer them up outside of their appropriate time, since the All-Merciful excluded both of them in the language of “eating,” we learn from this that they are the same, and we account from this one (i.e., food from sacrifices) to that one (i.e., “food” for the altar). But the Rabbis hold, that for thus, the All-Merciful excluded for burning on the altar in the language of “consuming/eating”, to tell you that just as eating is an olive’s bulk, so also consideration of burning on the altar is an olive’s bulk. But always, “eating” is in its manner is implied, the taking of a handful of meal-offering to the altar and the residue/remnants is for a person [for consumption]. And the Halakha is according to the Sages."
+            ],
+            [
+                "לא יצק – the order of the meal-offering; at the beginning he places the oil in a utensil and after that places the fine-flour, and after that he returns and pours the oil and stirs it and this is explained in the chapter [seven in Tractate Menahot], \"אלו המנחות נקמצות\" /These meal-offerings are grabbed” [75a",
+                "לא יצק ולא בלל כשר – as for example, he put all of the oil that was in the Log in the first gift which is prior to performing it. But if he was missing its oil, we stated in the first chapter [Tractate Menahot 11a – see Mishnah 3 in Chapter 1] that it is invalid. And in the Gemara in our chapter [18b], it proves that pouring is indispensable (i.e., it invalidates the act by its omission), and it explains [the phrase] “that he didn’t pour,” that a Kohen didn’t pour, but rather a non-Kohen (i.e., literally, “a foreigner”), that from the grabbing of a handful of meal-offering is the command for the priesthood, but pouring and stirring/kneading are appropriate for a foreigner (i.e., non-Kohen), but it teaches, that he didn’t stir, by force it means that he didn’t mix/stir at all, for mixing/stirring definitely is not indispensable and our Mishnah should be read as follows: “if a Kohen did not pour but rather [it was done] by a foreigner, or he didn’t stir/mix at all, it is appropriate/kosher.",
+                "לא פתת (didn’t break the meal-offering into small pieces) – as it is written (Leviticus 2:6): “Break it into bits [and pour oil on it; it is a grain offering].” Even though it is written regarding a meal offering fried on a flat pan alone, the same law applies for all the meal-offerings that are baked first, such as for example, meal-offerings prepared in a flat pan and meal-offerings prepared in a deep pan, fried in a container filled with oil and that which is baked, it is commandmen to crumble all of them and afterwards take a handful of the meal-offering. And in a case wherehe did not crumble other than in order to take a fistful",
+                "לא מלח –[he did not salt] the entire meal-offering, but rather [only] that he took a handful of for a meal offering. But whereas, the salting of the handful is indispensable (i.e., it invalidates an act by omission).",
+                "לא הניף – in the sinner’s meal-offering and the meal-offering of jealousy (i.e., for a husband suspecting his wife of infidelity) requires waving.",
+                "לא הגיש – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar.” For the Kohen brings it to the altar and brings it near/offers it in the southwestern corner [of the altar] opposite the point of the corner (see Tractate Menahot, Chapter 5, Mishnayot 5-6).",
+                "פתיתים מרובות – much larger than the expressed law for the meal-offering of an Israelite , doubling one into two [pieces] and two into four [pieces] and divides them (see Talmud Menahot 18b and Tractate Memahot, Chapter 6, Mishnah 4) . And it is necessary to inform/teach us about large broken pieces and even though they inforom us that if he did not break them into small pieces, it is kosher/fit. For o might think I would say that there, where is the the law of loaves upon them, but here where there isn’t the law of loaves , and there are no [small] broken pieces, I would say, no, there it comes to teach us that the opposite is true (i.e., that this is not the case).",
+                "ולא משחן (see Mishnah Menahot, Chapter 6, Mishnah 3) – the wafters require anointing [with oil], as it is written (Exodus 29:2): “and unleavened wafers spread with oil,” after their baking we anoint them with oil over and over until he depletes all the oil in the LOG (i.e., a LOG equals the amount displaced by six eggs).",
+                "במנחת כהנים כשרה – that all of them are burned entirely like it",
+                "כמנחת כהן המשיח ובמנחת נסכים פסולה (see Tractate Menahot, Chapter 6, Mishnah 2) – because the mixture of the handful of meal-offering of an Israelite is thick. One LOG of oil er an Issaron of fine flour, and the meal-offering accompanying libations [of wine] and that of the anointed priest, their mixture is soft, three LOGS for an Issaron (= 10 Ephah) , as it is written for the meal offering accompanying libations (Numbers 15:4): “[the person who presents a gift to the LORD shall bring as a grain offering:] a tenth of a measure of choice flour with a quarter of a HIN mixed in, and in the meal-offering of the anointed priest, it states (Leviticus 6:13): “a tenth of an ephah of choice flour as a regular grain offering, [half of it in the morning and half of it in the evening].” Behold it is for you like the meal-offering of the daily offering with is an Issaron of fine flour in a quarter-log of a Hin.",
+                "והן בולעות זו מזו (each absorbs from the other) – the handful of meal-offering absorbs from the meal-offering accompanying libations and from the meal-offering of the anointed priest, and the oil of these meal-offerings is greater than the handful of the meal-offering and nullifies it, and it is a meal-offering whose handful of meal-offering was not offered as incense and that which was gathered in the handful is disqualified. But the meal-offering accompanying libations is fit/kosher, for there wasn’t like its oil had been increased, since it wasn’t intentionally that the oil was mixed when it absorbs it is nullified regarding it, and it is as if it doesn’t exist. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.",
+                "לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.",
+                "ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].",
+                "נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”",
+                "נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.",
+                "ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle]."
+            ],
+            [
+                "כמדת ר' אליעזר כשרה – on the knowledge of Rabbi Eliezer who stated in the chapter [seven of Tractate Pesahim 77a] “How do they roast [the Passover offering],” the blood even though there is no flesh/meat, that is so [regarding] the handful of meal-offering , even though there is no residue/remnant, it is appropriate/kosher to offer up the handful of meal-offering as incense.",
+                "כמדת ר' יהושע – who stated that if there is no flesh, there is no blood, that is so [regarding the meal-offering] that it is also invalidated to offer up the handful of the meal-offering. And this is where there did not remain anything from the residue/remnants that was not defiled. And the Halakha is according to Rabbi Yehoshua.",
+                "שלא בכלי שרת – for the handful of meal-offering was not sanctified in a sacred vessel. But at the beginning of the meal-offering no one disagrees that it requires a utensil, as we stated in the chapter [eleven of Tractate Menahot, Mishnah 4] “The Two Loaves.”",
+                "ורבי שמעון מכשיר – the reason of Rabbi Shimon is explained in the Gemara (Tractate Menahot 26a), because it states in Scripture (Leviticus 6:10): “it is most holy, like the purification offering and the reparation offering,” and since the All-Merciful made an analogy [between] the meal-offering to the sin-offering in his (i.e., the Kohen’s) service with a gift with his actual finger, we learn from it that the taking of a handful of the meal-offering also, if he wanted, he performs it with his hand without a utensil. And as long as he performs the service with his right hand, similar to the sin-offering where it is stated in regard to it, “finger,” as it is written concerning it (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification (i.e., sin) offering [and put it on the horns of the altar of burnt offering],” and every place where it states “finger” and “priesthood” is not other than with the right-hand. But the Halakha is not according to Rabbi Shimon.",
+                "הקטיר קומצה פעמים – half of a handful of meal-offering at one time, and half of the handful of the meal-offering at another time. And specifically, that [the Mishnah] used the term “twice,” and not more/further, for no handful of meal-offering can be less than two olives’ bulk and when he disputes the two “occasions” , it is found that the offering up as incense is not less than an olive’s bulk, and therefore it is kosher/appropriate, but if he had divided it into three or four times that he would have made the burning on the altar with less than an olive’s bulk, it would be invalid."
+            ],
+            [
+                "מיעוטו מעכב את רובו – that if it was missing even a little bit, it is invalid, as the All-Merciful states (Leviticus 2:2 and 5:12): “[and present it to Aaron’s sons, the priests. The priest shall scoop out of it] a handful of its choice flour and oil.”",
+                "העשרון – a meal-offering that is less than an Issaron (i.e., one-tenth of an Ephah), even a bit, is invalid.",
+                "היין – half of a Hin (a Hin is 12 LOGS or 72 eggs’ volume) for a bull, and one-third of a Hin for a ram, and a fourth of a Hin for a lamb. And similarly, the oil, whether for the meal-offering libations which is like the measurement for the wine, whether for a meal-offering of a free-will offering which is one LOG of oil.",
+                "הסולת והשמן – of the meal-offering",
+                "מעכבים זה את זה – as it is written (Leviticus 2:16): “[And the priest shall turn a token portion of it into smoke:] some of the grits and oil, [with all of the frankincense, as a gift to the LORD].”",
+                "הקומץ והלבונה מעכבים זה את זה – as it is written (Leviticus 6:8): “A handful of the choice flour and the oil of the grain-offering shall be taken from it, with all the frankincense that is on the grain offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].”"
+            ],
+            [
+                "שני שעירי יום הכיפורים – “the goat designated by lot for the LORD” (Leviticus 16:9) and “the goat designated by lot [to be sent] to Azazel” (Leviticus 16:10).",
+                "שני כבשי עצת – the two yearling-lambs of peace-offerings that come as an obligation on the two loaves (see Leviticus 23:19-20).",
+                "שתי חלות – the two loaves of Arzeret/Shavuot.",
+                "ושני סדרים – two arrangements [of piles of wood on the altar] of the shewbread, six loaves for each arrangement.",
+                "שני בזיכין – two pans in which there is frankincense, which are placed on the arrangements.",
+                "הפדרים והבזיכין מעכבין זה את זה – for if the arrangements of the bread are not on the table, he should not place in it the pans/vessels of frankincense. But if there are no pans/vessels, he should not place the bread.",
+                "שני מינים שבנזיר – (see Numbers 6:15) – unleavened cakes and unleavened wafers.",
+                "ושלשה שבפרה אדומה – (see Numbers 19:6) – cedar wood, hyssop and crimson stuff.",
+                "ארבעה שבתודה – four species of the bread that they bring on the sacrifice of well-being/thanksgiving (see Leviticus 7:12-13) – leavened cakes [with oil mixed in], unleavened wafers [spread with oil] and cakes of choice flour [with oil mixed in, well soaked and cakes of leavened bread.",
+                "ארבעה שבלולה – Lulav/palm branches and Etrog/citron fruit, myrtle and willow (see Leviticus 23:40). If he takes all four of them on each day completely, even though he takes one of them in the morning and one of them at eventide, he fulfilled his religious obligation, for we hold that the Lulav does not require binding. But if one of these species is missing and he took all the [other] three, he has not fulfilled the Mitzvah at all.",
+                "ארבעה שבמצורע – (see Leviticus 14:6) cedar wood, the crimson stuff and the hyssop, together with the live bird.",
+                "שבע הזיות שבפרה – [the seven sprinklings that are connected with the] red heifer , as it is written (Numbers 19:4): “[Eleazar the priest shall take some of the blood with his finger] and sprinkle it seven times towards the front of the Tent of Meeting.”",
+                "שבע הזיות של בין הבדים – on Yom Kippur. As it is written (Leviticus 16:14): “and in front of the cover he shall sprinkle some of he blood with his finger seven times.”",
+                "ושעל הפרוכת ושעל מזבח הזהב – (see also Tractate Zevakhim, Chapter 5, Mishnayot 1-2) on Yom Kippur with the bullock of the anointed priest and with the bull for an unwitting communal sin and the goats for idolatrous worship, all of these require sprinkling on the curtain and on the golden altar like it is explained in the Torah portion of Vayikra and in Aharei Mot, and the goats of idolatrous worship, we increase them from Scripture as it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering.” “With this bull” – this is the bullock of the anointed priest. “The purification/sin offering” – these are the goats of idolatrous worship. And the four gifts that are on the four corners that are on the golden altar also are indispensable one for another, even though they are not mentioned in the Mishnah."
+            ],
+            [
+                "שבעת קני מנורה – as it is written (Exodus 25:32): “Six branches shall issue from its sides,” and the biddle branc, makes seven branches of the Menorah.",
+                "שתי פרשיות שבמזוזה – the Shema/”Hear [O Israel]” (i.e., Deuteronomy 6:4-9) and V’Haya Im Shamoah/”If you will surely hearken “(i.e., Deuteronomy 11:13-21).",
+                "ואפילו כתב אחד מעכבן – even one letter which is attached to its neighbor and is not surround by a certain kind of parchment according to the legal requirement is invalid in a Mezuzah and in Tefillin/phylacteries and in a Torah scroll.",
+                "ארבע פרשיות שבתפילין –“Kadesh”/”Sancify/Consecrate to Me” (Exodus 13:1-10), “V’Haya Kee Yeviakha”/”And when [the LORD] has brought you”(Exodus 13:11-16), “Shema”/Hear [O Israel] (Deuteronomy 6:4-9) and “V’haya Im Shamoah”/”If you will surely hearken” (Deuteronomy 11:13-21).",
+                "מעכבות זו את זו – whether in the Tefillin/phylactery of the head where they write each individual portion in a self-contained piece of superior split parchment, or whether in the Tefillin/phylactery of the hand where all four [of the portions] are written on one piece of superior parchment.",
+                "ארבעתן ארבע מצות – but they are not indispensable to each other, but the Halakha is not according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "התכלת אינה מעכבת את הלבן – although it is a Mitzvah to place two threads of Tekhelet/blue and two threads of white or one thread of Tekhelet and three threads of white, nevertheless, this does not impair/invalidate by omission the other, and if he placed all four of them with Tekhelet or all four of them with white [threads], he has fulfilled his religious obligation.",
+                "תפלה של יד אינה מעכבת של ראש – Maimonides wrote, specifically that both (i.e., the Tefillin of the hand and the Tefillin of the head) are found with him. But only one of them is found with him, he should not put on the one until he has found the other since we make a decree lest he error and rely always on the one [only]. But this is not according to the Halakha, for the one who says this in the Gemara (Tractate Menahot 44a) retracted based upon the strength of what he was questioned but rather one who does not have [in order to fulfill] the two commandments, he should not even observe the one commandment, is to be read as a question [in astonishment]! But the Halakha is that whether both (i.e., the Tefillin of the arm and Tefillin of the head are found with him or whether they are not found with him, they do not impair/invalidate by omission the other, and so have admitted all of my teachers/Rabbis that this is the Halakhic practice.",
+                "הסולת והשמן – of the libations of the meal-offering.",
+                "אין מעכבין את היין – of the libations that if they brought the wine without the fine flour and the oil, he offers as a libation.",
+                "המתנות של מזבח החיצון – as, for example, the four gifts of the sin-offering.",
+                "אין מעכבות זו את זו – that if he did not give other than one [of them], he has atoned, as it is written (Deuteronomy 12:27): “the blood shall be poured out [on the altar of the LORD your God],” that one pouring/spilling is implied."
+            ],
+            [
+                "הפרים והאילים והכבשים – those that are written in the Torah portion of “Speak to the Priests” (Leviticus 23:18): “With the bread you shall present, as burnt offerings to the LORD, seven yearling lambs without blemish, one bull of the herd, and two rams” that come with the two loaves of Atzeret/Shavuot. אינם מעכבים (do not impair the validity of one another) – the two bulls and the one ram and the seven lambs of the Musaf/Additional offerings of Atzeret/Shavuot that are written in the Torah portion of Pinhas (Numbers 28:27). For [two] bulls of the Musaf/Additional offerings do not impair the bull of the two loaves, neither does the bull of the two loaves impair the two bulls of the Musaf/Additional offerings. And similarly the two rams of the two loaves do not impair the one ram of the Musaf/Additional offerings, nor the one ram of the Musaf/Additional offerings impairs the two rams of the two loaves. And similarly, the lambs do not impair neither these nor those.",
+                "רבן שמעון אומר אם היו להם פרים מרובין – that is to say, money in order to purchase bulls by the way for their needs, and they did not have money to purchase libations, they should bring one bull and its libations. And they derive it from Scripture, as it is written (Ezekiel 46:7): “And he shall provide a meal offering of an ephah for the bull, an ephah for the ram, and as much as he can afford for the lambs [with a hin of oil to every ephah],” can it really be that the measure of bulls and rams is one, but isn’t the meal-offering of the bulls is three Issaron and the meal offering of the rams two issaron, but rather to inform you hat it is better to bring one bull, one ram with his ephah, the measure that is appropriate for him, than to bring many bulls and many rams without their meal-offerings. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הפר ואילים הכבשים והשעיר – that come on account of the loaf [of bread]. And all of them are burnt-offerings except for the goat which is a sin-offering.",
+                "אין מעכבין את הלחם – that if they brought the two loaves of Atzeret/Shavuot without these sacrifices, they are sanctified.",
+                "הלחם מעכב את הכבשים – these lambs are the two lambs of the peace-offerings that were required for waving with the loaves.",
+                "והכבשים אין מעכבים את הלחם – if lambs were not found, they bring the two loaves and they are holy as if they had brought them with the lambs.",
+                "קרבו כבשים בלא לחם – for they didn’t have bread in the wilderness other than Manna.",
+                "הלכה כדברי בן ננס – that the lambs impair the [loaves of] bread.",
+                "אבל אין הטעם כדבריו – for he says that in the wilderness that they offered up the lambs of peace-offerings and this is not the case.",
+                "שכל האמור בחומש הפקודים – in the Book of Numbers, as for example, the Musaf/Additional sacrifices that are mentioned in the Torah portion of Pinhas (Numbers 28:16-29:39), they offered up in the wilderness.",
+                "וכל האמור בת\"כ – that is in the Book of Leviticus. They did not offer them up in the wilderness. And these lambs that are mentioned in “Speak to the Kohanim” (the Torah portion of Emor) such as the seven lambs and the bull and the rams of the burnt offering that are upon the [loaves of] bread and the two lambs of the peace offerings they did not offer up in the wilderness (see Leviticus 23:18).",
+                "ויש בלא כבשים אין לו מי יתירנו – that the [loaves of] bread is not permitted to be consumed for the Kohanim until they offer up the lambs. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "התמידים אינן מעכבין את המוספין – In the Gemara (Tractate Menahot 49a) it explains that concerning the matter of precedence it is stated, and they do not impair each other. For if he requires daily whole offerings, he offers them first and if he requires Musaf/Additional offerings, he offers them first, but even though it is written (Leviticus 6:5): “[every morning the priest shall feed wood to it,] lay out the burnt offering on it [and turn into smoke the fat parts of the offerings of well-being],” and this implies that the burnt-offering, that is, the burnt-offering of the daily whole offering will be the first of all of the sacrifice, but this is not other than a mere commandment but it does not impair [the others].",
+                "אמר רבי שמעון אימתי כו' – In the Gemara (Tractate Menahot 50a) it explains that the Mishnah is deficient and it should be read as follows: if they did not offer up a lamb in the morning, he should not offer it up at eventide. When is this said? When the altar was not dedicated, but if the altar was dedicated, he can offer it up at eventide. Rabbi Shimon stated: Under what circumstances? When they subject to constraint or in error, but if they deliberately did not offer a lamb in the morning, they should not offer it at eventide. And this is its explanation: if they did not offer the daily whole offering of the morning, they should not offer the daily whole offering of the eventide, and this is a rabbinic expounding of Scripture, if (Numbers 28:4): “you shall offer one lamb in the morning, [and the other lamb you shall offer at twilight],” the second was pronounced fit to be offered at eventide, but if not, you don’t. Under what circumstances? When the altar was not dedicated, for this Biblical verse is written concerning the dedication of the altar in the Torah portion of “You (i.e., Moses) shall command”/Tetzaveh, as it is written above it (Exodus 29:38): “Now this is what you shall offer upon the altar: [two yearling lambs each day, regularly],” But if the altar was dedicated, that he had already offered upon it sacrifices, even if he did not offer the daily whole offering of the morning, he may offer the daily whole offering of the eventide, as it is written in the Torah portion of Pinhas (Numbers 28:8): “The other lamb you shall offer at twilight, preparing the same grain offering and libation as in the morning,” but in this Biblical verse, it is not written (see Numbers 28:4): “you shall offer one lamb in the morning,” and it is taught in [Midrash] Sifrei [B’midbar]: this verse, why is it mentioned? Wasn’t it already mentioned above in the portion (verse 4): “and the other lamb you shall offer it [at twilight]?” Because it states with it, “you shall offer one lamb in the morning,” behold that he did not offer up the one for the morning, I hear that he did not offer it up at twilight, the inference teaches us the latter verse (Numbers 28:8): “The other lamb you shall offer at twilight,” but if they deliberately [did not offer the lamb in the morning], he should not offer it at twilight, those who act deliberately, but other Kohanim are able to offer it.",
+                "לא הקטירו קטורת בבוקר יקטירו בין הערבים – that the incense is not found/on hand with one person, he should offer up the incense many times like that of a burnt offering, as we stated in [Tractate] Yoma [26a], that a person who did not ever engage with it repeatedly because it makes a person wealthy, as it is written (Deuteronomy 33:10): “They shall offer You incense to savor [and whole-offerings on Your altar],” and near it (verse 11), “Bless, O LORD, his substance,” therefore, we don’t fine them, since it is beloved for them and they do not willfully sin regarding it, and it is not found that those who sin deliberately will leave",
+                "שאין מחנכים את מזבח הזהב אלא בקטורת הסמים – at twilight/eventide, as it is written (Exodus 30:7): “he shall burn it every morning when he tends the lamps,” meaning to say, that when he cleans the Menorah from the ashes that are there from the kindling of the candles. But if he did not do the candle lighting in the evening, why does he need to repair it in the morning, so we see that the dedication of the Menorah is at twilight. And since the Menorah was dedicated in the evening, the incense is also dedicated in the evening, as it is written (Exodus 30:8): “And Aaron shall burn it at twilight when he lights the lamps, [- a regular incense offering before the LORD throughout the ages].”"
+            ],
+            [
+                "חביתי כהן גדול – the meal-offering of the High Priest that he brings every day, on account that it is written concerning it (Leviticus 6:14): “Shall be prepared with oil on a griddle,” because of this, it is called, griddle-cakes.",
+                "לא היו באות חצאין – that he should not bring from his house one-half of an Issaron/tenth in the morning and half an Issaron/tenth in the evening.",
+                "ולא חצי עשרונו של ראשון – [the one-half] that remained from the complete Issaron/tenth first [Kohen Gadol] who died had brought [in the morning] for he had not offered anything other than the [first] half.",
+                "ושני חציין אובדים – half of the Issaron/tenth of the first [High Priest] who died and half of the Issaron/tenth of this one who stood [in his place].",
+                "משל צבור – as it is written (Leviticus 6:15): “[And so shall the priest, anointed from among his sons to succeed him, prepare it; it is the LORD’s] – a law for all time – [to be turned entirely into smoke],” this law will be from that which shall be forever, meaning to say, from the community from the collection of the money stored in the chamber [in the Temple complex].",
+                "רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his sons,” and it implies the following, that the anointed priest who dies, from those who succeed him (literally, “under him”), will perform it.",
+                "ושלימה היתה קריבה – whenever it comes from the community according to Rabbi Shimon or from the heirs [of the Kohen Gadol who died] according to Rabbi Yehuda, it should be offered whole, a complete Issaron and not one-half of an Issaron. Rabbi Shimon derives it from (Leviticus 6:15): “to be turned entirely into smoke/כליל תקטר,” that should not be turned into smoke in halves, but rather entirely when it comes from the community. But Rabbi Yehuda derives it from what is written (Leviticus 6:15): “from among his sons to [to succeed him] prepare it/מבניו יעשה אותה,” when one of his sons offers it up after his father died, that is the heirs, he should do it, but not half of it. And the Halakha is according to Rabbi Yehuda that it comes from the heirs."
+            ]
+        ],
+        [
+            [
+                "כל המנחות באות מצה חוץ מחמץ שבתודה – as it is written (Leviticus 7:13): “This offering with cakes of leavened bread added.”",
+                "ושתי הלחם – as it is written (Leviticus 23:15): “baked after leavening.”",
+                "שאור היה בודה להן מתוכן (leaven is set aside for them from their own [contents]) – from the Issaron/tenth of thanksgiving offering and the two loaves [of bread], he removes the yeast, that he would knead from the fine flour a little after it was measured and preserve it in fine-flour and it leavens on its own and from it the rest leavens, for from another place, he would not be able to ring it so that there wouldn’t be extra meal-offering.",
+                "והיא אינה מן המובחר – and it doesn’t leaven well, because it does not have yeast from the good vinegar.",
+                "אלא מביא שאור – that is from good vinegar from within his house, and places it it within the Issaron and adds and fills it in with fine flour.",
+                "אף היא היתה חסרה או יתירה – as for example, the yeast was thick and kneads with difficulty with a little water, it doesn’t hold a large volume as if it were flour and it is found that the Issaron is greater, for if the yeast/leaven were kneaded its yeast/leaven would be greater than now. But if it is not kneaded well, that he placed in a lot of water, it is found that is volume is greater than if it were flour and it was found that the Issaron is less, for were it not for the water, it would not be full. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שנאמר כל המנחה אשר תקריבו לה' לא תעשה חמץ – it refers to the first clause [of the Mishnah] as it teaches that they are watched so that they do not become leavened, and it is speaking of prior to grabbing a handful . But the residue/remnants we derive from a different verse, as it is written (Leviticus 6:10): “It shall not be baked with leaven; [I have given it] as their portion [from My gifts],” even the portion of the priests which are the residue of the meal-offering that remained from the handful, even this shall not be baked with leaven, and with leaven, it is especially mentioned regarding the residue, but it is permitted to knead them with honey and to fry them with oil in it.",
+                "עריכתה (rolling it) – when he engages it with his hands after kneading, and they are liable for each and every one, for since it is says (Leviticus 2:11): “[No grain offering that you offer to the LORD] shall be made with leaven,” he is not able to be liable except for one [offering], the inference teaches us that “it should not be baked” (Leviticus 6:10), that baking was included and why was it excluded, to make an analogy of Biblical verses to it, just as baking is special that it is the action of an individual and one is liable for it on its own, even I include kneading it and rolling it and all individual actions regarding it, to include forming and smoothing the surface of the dough which is the action of an individual and we are liable for it on its own. And forming and smoothing the surface of the dough is smoothing its face in water and even though it does not appear so much as an action."
+            ],
+            [
+                "מנחת סולת – a person who vows a mere free-will meal-offering, brings fine flour and oil and frankincense and mixes it and takes a handful as it is prior to baking it. And for which it is written (Leviticus 2:1): “he shall pour oil upon it, lay frankincense on it,” all of these others we derive from the meal-offering of fine flour where it is written regarding the meal-offering of fine flour (Leviticus 2:1): “when a person,” that implies that all meal-offerings of an individual require oil and frankincense.",
+                "והחלות והרקיקין – a meal-offering of grain that is baked in an oven is called, the loaves [of bread] and the wafers. For if he requires loaves [of bread], he brings them and if he requires wafers, he brings wafers.",
+                "ומנחת כהנים – a Kohen who volunteers to donate one from these five meal-offerings.",
+                "מנחת כהן משיח – the meal-offering of unleavened cakes (see Tractate Menahot, Chapter 4, Mishnah 5).",
+                "גוי – [a heathen] who freely donates a meal-offering as we derive from \"איש איש\"/anyone (Leviticus 17:8 – “If any one of the house of Israel or of the strangers who reside among them offers a burnt-offering or a sacrifice”) which teaches that heathens bring votive offerings and free-will offerings like Israelites.",
+                "ומנחת נשים – a woman who vowed to donate a meal-offering.",
+                "ומנחת נסכים – which does not require frankincense, for oil is stated with it but not frankincense (see Numbers 15:4-5).",
+                "ולחם הפנים – it is written regarding it (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be a token offering for the read, as a gift to the LORD].” But oil is not written there.",
+                "שתי חלות – of Atzeret/Shavuot, but it is not mentioned on them neither oil nor frankincense (see Leviticus 5:11: “he shall not add oil to it or lay frankincense on it, [for it is a purification offering].”",
+                "מנחת חוטא ומנחת קנאות – it is written explicitly regarding them (Leviticus 5:11): “he shall not add oil to it or lay frankincense to it” (and Numbers 5:15: “No oil shall be poured upon it and no frankincense shall be laid upon it for it is a grain offering of jealousy.”)."
+            ],
+            [
+                "וחייב על השמן – if he placed upon the meal-offering for a sinner or on the meal/grain-offering of jealousy.",
+                "נתן כלי – which contains oil.",
+                "על גבי כלי – of the meal/grain-offering of the sinner.",
+                "לא פסלה – and we don’t say that behold he transgressed on what is written in the Torah (Leviticus 5:11): “he shall not add oil to it [or lay frankincense to it],” for the Torah did not warn other than that he should not place the oil into the fine-flour or into the flour."
+            ],
+            [
+                "טעונות הגשה – with regard to the thanksgiving offering of he southwestern corner [of the altar] as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering…it shall be brought to the priest] who shall take it up to the altar.”",
+                "והחלות והרקיקין – an offering of grain baked in the oven.",
+                "מנחת כהנים – that is completely burned.",
+                "וכל שאין בהם קמיצה – to permit the residue/remnants from the meal-offering for the Kohanim, and they don’t have bringing near [of the sacrifice]. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לוג ואשם מצורע – it is written with regard to them (Leviticus 14:12): “and he shall elevate [them as an elevation offering before the LORD].”",
+                "והבכורים כדברי ר' אליעזר בן יעקב – we have the reading, meaning to saying, that we prove from him who said plainly first-fruits require waving, and the Halakha is according to him.",
+                "ואימורי שלמי יחיד וחזה ושוק שלהם – it is explicitly written (Leviticus 10:15): “Together with the fat of fire offering, they must present the thigh of gift offering and the breast of elevation offering, which are to be elevated [as an elevation offering before the LORD].”",
+                "אחד שלמי אנשים ואחד שלמי נשים – that require elevation/waving.",
+                "בישראל אבל לא באחרים – it explains in the Gemara (Tractate Menahot 61b) that this is what he said: both those of Israelite men and women, their sacrifices require waving, and the waving itself is by an Israelite [male], but not by women, for it is stated in a Baraitha, that male Israelites wave, but the heathens do not wave; male Israelites wave but the daughters of Israel do not wave.",
+                "שתי הלחם וכבשי שלמים של עצרת – that come on account of the bread. It is written concerning them (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread of the first fruits as an elevation offering before the LORD,” not on them specifically, but rather near them, the lambs at the side of the bread, according to the words of Rabbi [Judah the Prince] in the Baraitha. And such is the Halakha.",
+                "שנאמר – [concerning the ordination of Aaron] (Exodus 29:27): “the breast that was offered as an elevation offering (i.e., waived) and the thigh that was offered as a gift offering (i.e., raised) [from the ram of ordination – from that which was Aaron’s and from that which was his sons’],” and from that which was offered as an elevation offering and that which was elevated as a gift offering, we derive the rest of the waiving done: the waiving - bringing them forward and backward; and the raising of them – upward and downward.",
+                "תנופה היתה במזרח – meaning to say, even in the east of he altar one is able to wave, and all the more so, on the west side which is closer to the Sanctuary.",
+                "ותנופות קודמות להגשות – first he waves/elevates and afterwards brings it near. But in the meal-offering of the Omer and the meal-offering of jealousy we are speaking s that they require elevation and bringing near, as it is written with regard to the meal-offering of jealousy (Numbers 5:25): “elevate the grain offering [of jealousy] before the LORD” and afterwards (ibid.,): “and present it on the altar.”"
+            ],
+            [
+                "שלשה מינין – the individual peace-offering, and the communal peace offering which are the lambs of Atzeret/Shavuot, and the guilt offering of the leper. These three kinds [of offerings] require between the three of them three rituals: laying of the hands [while the animal is yet alive, waving of the animal while alive and the waving of slaughtered animals.",
+                "שתים – rituals from these three are done with each kind, but the third is not done with them, because there are only two for each kind.",
+                "שלמי יחיד – it is written with them laying of the hands in [the Torah portion of] Vayikra (i.e., Leviticus 3:2: “He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting.”).",
+                "ותנופה שחוטים – regarding their breast and thigh, in [the Torah portion of] Tzav (i.e., “Command Aaron” – see Leviticus 7:31-32).",
+                "שלמי צבור – it is written with them waving while alive (Leviticus 23:20): “The priest shall elevate these – [the two lambs – together with the bread of the first fruits as an elevation offering before the LORD],” that is while they are alive, and the waving of those that are slaughtered, that the breast and thighs are theirs, as we derive from the individual’s peace offerings. But placing of the hands [on the head] is not required, for the Halakha was decided for it that there aren’t in all of the communal sacrifices other than two laying of the hands alone, the lay of the hands on the scapegoat [of Yom Kippur] (Leviticus 16:21) and [the laying of hands] on the bull for an unwitting communal sin (Leviticus 4:15).",
+                "אשם מצורע – it is written concerning it, a living waving (Leviticus 14:12): “And he shall elevate them [as an elevation offering before the LORD],” in [the Torah portion of]: “This shall be the ritual of the leper.” But laying of the hands, that it is impossible for an individual sacrifice that he should not lay his hands upon the head of his sacrifice.",
+                "אבל לא תנופה שחוט – that the All-Merciful excluded concerning the individual peace-offering, (Leviticus 7:30): “the breast to be elevated as an elevation offering before the LORD,” אותו/it – to exclude the guilt offering of the leper which does not require the elevation of something already slaughtered."
+            ],
+            [
+                "מרחשת עמוקה – as it is written (Leviticus 7:9): “and any that is prepared in a pan” implying within it, so we see that it has something inside/within.",
+                "ומעשיה רוחשין (and what is inside it moves/vibrates – like jelly – see Tractate Menahot 63a) – that the oil within moves about within it. The language of (Genesis 1:16): “that creep on the earth,” which we translate in Aramaic as moves/swarms. But there are those who have the reading that its contents are soft, that is to say, that is kneaded product/dough is soft.",
+                "ומחשבת צפה – as it is written (Leviticus 7:9): “or on a griddle,” implying on it but not within it. So we see, it has nothing inside/within.",
+                "צפה – it is not deep but rather its edges float near its rim/border of the vessel, like “floating on the top of the water.”",
+                "ומעשיה קשים – that the dough that fries in it that which was kneaded is hard in order that it not pour outside, for the utensil lacks a rim/border."
+            ],
+            [
+                "כופח (small stove, brazier)– in a place where broke one pot and sometimes they heat it and brake dough in it.",
+                "רעפים (hot tiles) – TULASH in the foreign tongue. Made from earthenware and they heat it in a kiln.",
+                "ויורות הערביין (fire places of the Arabs/a cavity in the ground laid out with clay – see Tractate Kelim, Chapter 5, Mishnah 10 and Tractate Menahot 63a) – a kind of indentation/hole made in the ground and they fastened with plaster and they burn fire inside it until it becomes white hot and they bake dough in it.",
+                "אם רצה יביא מעשה כופח – for the brazier is a small stove, but the Halakha is not according to Rabbi Yehuda.",
+                "מנחת מאפה – it is written regarding it loaves and wafers (see Tractate Menahot, Chapter 6, Mishnah 5).",
+                "לא יביא מחצה חלות – for all the meal-offerings come in groups of ten, and this he should not bring as five loaves and five wafers, but rather either all of them are loaves or all of them are wafers.",
+                "מפני שהוא קרבן אחד – for both of them are written in one-meal offerings, therefore he is able to bring half of this kind and half of another kind. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "אלו מנחות נקמצות – the meal-offering of fine flour, its dough is grabbed, and the meal-offering prepared/fried in a flat pan and the meal-offering prepared/fried in a deep pan, and the loaves and wafers, that is basked, they crumble them after their being baked. But the meal-offering of fine flour is written explicitly, קמיצה/a handful (Leviticus 2:2: “[and present it to Aaron’s sons, the priests.] The priest shall scoop out of it a handful/וקמץ משם מלא קמצו of its choice flour and oil, as well all of its frankincense,” and the others are written as אזכרה /a token portion (Leviticus 2:2: “and this token portion [he shall turn into smoke on the altar, as a gift of pleasing odor to the LORD],” and this אזכרה/token portion is the handful [of meal-offering].",
+                "מנחת גוים או נשים – who made a free-will offering of one of these.",
+                "מנחת העומר – אזכרה/this token portion is written regarding it (Leviticus 2:16: “And the priest shall turn a token portion of it into smoke: some of the grits and oil, with all of the frankincense, as a gift to the LORD.”).",
+                "מנחת חוטא וקנאות – it is written regarding them קמיצה/grabbing a handful (see Leviticus 5:12: “He shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion of it, and turn it into smoke on the altar.”).",
+                "מנחת חוטא של כהנים נקמצת – even though the meal-offering of the Kohen is burned entirely, as it is written (Leviticus 6:16): “So, too, every grain offering of a priest shall be a whole offering: it shall not be eaten,” nonetheless, it requires taking a handful.",
+                "והקומץ קרב לעצמו והשיריים קרבן לעצמן – but according to the first Tanna/teacher, the meal-offering of the Kohen is not taken in a handful, but rather is offered in smoke as it is, for he holds that all meal-offerings where the residue/remnants are consumed is taken in a handful but its residue/remnants which are consumed are not taken in a handful. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "בזה יפה כח המזבח – it was not necessary to teach this, for we see that in this, the power of the altar is greater, and it is a simple matter. But rather to include the individual who gives a freewill offering of wine to altar without a sacrifice, so that you should not say that he drips it over the burnt-offerings on the fire, and it is completely burned and the power of the altar is not greater in this, it comes to teach us that this is not the case, but rather, he offers the libation like other libations and goes down to the pit by the side of the altar into which the remainder of the libations were poured, that is like two perforations/incisions that were in the altar and they would go down below until the foundation, in order that the power of the altar would be greater.",
+                "ובזה יפה כח הכהנים – to include the two [loaves of] bread of Atzeret/Shavuot, if he brought them by themselves with out the lambs, that you should not say that they stand for burning but not for consumption since the lambs were not offered up as sacrifices that permit them, it comes to teach us that in this way, the power of he Kohanim was greater forever, for they stood for consumption and not for burning (see Tractate Menahot 74b)."
+            ],
+            [
+                "הנעשות בכלי – as for example, the meal-offering prepared in a deep pan [in a container full of oil] and a meal-offering prepared by frying on a flat pan which are made in a utensil.",
+                "טעונות שלש מתנות שמן – to exclude that meal-offering which is baked in an oven that does not require pouring [of oil].",
+                "ומתן שמן בכלי קודם לעשייתן – first he places the oil in a service/sacred vessel and places fine flour on top of it, as it is written regarding the meal-offering prepared in a deep pan (Leviticus 2:7): “[If your offering is a grain offering in a pan,] it shall be made of choice flour in oil,” that is to say, that it shall be placed, so we see that it requires the placing of oil prior to its being made, and regarding the meal-offering prepared by frying on a flat pan, it is written (Leviticus 2:5-6): “[If your offering is a grain offering on a griddle,] it shall be of choice flour with oil mixed in, unleavened. Break it into bits and pour oil on it;” mixing and pouring is written, but putting oil in a utensil first is not written regarding it, but with a meal-offering prepared in a deep pan [in a container full of oil], that oil is placed in it but pouring and mixing/stirring is not written, and we learn this from that, it is stated, קרבנך/your offering (Leviticus 2:7) with the meal-offering prepared in a deep pan [in a container full of oil] and it is stated קרבנך/your offering (Leviticus 2:5) with the meal-offering prepared by frying on a flat pan/griddle , and how does he make it? He places oil first in the sacred vessel and places upon it the choice flour, [and he returns] and puts upon it oil and mixes/stirs it, behold there is the placing of oil in a utensil and mixing/stirring, and he kneads it with water and bakes it in an oven and crumbles it and pours oil upon it after crumbling/breaking it into pieces, and this is the pouring of the oil, behold three of them, and he grabs a handful and offers up the handful in smoke and the rest is consumed by the Kohanim.",
+                "והחלות בוללן דברי רבי – now we are speaking of the meal-offerings baked in an oven which produces loaves or wafers, and it is written concerning it (Leviticus 2:4): “[When you present an offering of grain baked in the oven] it shall be of choice flour: unleavened cakes with oil mixed in,[or unleavened wafers spread with oil].” Rabbi [Judah the Prince] holds that loaves mixed with oil is written, and he mixes them when they are loaves. But the Rabbis hold that mixed/stirred choice flour is written, teaching us that it is mixed/stirred when it is choice flour. And the Halakha is according to the Sages.",
+                "חלות טעונות בלילה והרקיקים משוחים – as it is written (Leviticus 2:4): “unleavened cakes with oil mixed in,” but wafers do not have it (i.e., oil) mixed in. wafters are spread with oil, but unleavened cakes are not spread with oil.",
+                "כיצד מושחן כמין כי – Greek (in the form of an X) – our letter ט' – like the separation of the thumb [of the left hand] from the fingers [like this C]."
+            ],
+            [
+                "כל המנחות הנעשות בכלי – here it does not come to include the meal-offering that is baked in an oven, as it is written (Leviticus 2:6): “Break it into bits and pour oil on it; it is a grain offering,” but to include all the meal offerings for breaking into bits, but rather to exclude the two loaves and the shewbread which do not require breaking into bits/crumbling.",
+                "כופל אחת לשנים – as it is written (Leviticus 2:6): “Break it into bits,” breaking them (i.e., plural) which is two, for since it was broken, that is two pieces, “bits,” we extend the scope that each piece is broken into two, which is four. It is possible that he can make them crumbs, the inference teaches us, “into bits,” but not its bits into bits. And all of them are broken pieces like olives, that the concluding clause of the Mishnah is not Rabbi Shimon who states, but rather the words of all, for after he made the broken pieces like olives, he folds each olive into two and two into four.",
+                "מכפלה – he does not fold them up into four, but rather only into two, for it is not written concerning it other than the meal-offering of broken pieces but not [whole] pieces.",
+                "רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "שיפה – he rubs the wheat between his hand and the utensil in order that it be pleasant to remove its husk.",
+                "בעיטה – that he strikes with the thickness of his fist or the thickness of the palm of his hand. And he would rub once and beat twice, [or] rub twice and strike three times, and he goes back and does it according to this order until he completes five hundred beatings to three hundred rubbings.",
+                "ה\"ג ר' יוסי אומר בבצק – that is to say, rubbing and eating he dough but not the wheat. But the Halakha is not according to Rabbi Yehuda.",
+                "עשר עשר חלות – and the meal-offering of choice flour also even though that prior to baking a handful is taken, nevertheless, ten loaves are brought.",
+                "לחם הפנים – it is explicitly written regarding them twelve loaves (Leviticus 24:5: “You shall take choice flour and bake of it twelve loaves/שתים עשרה חלות, two-tenths of a measure for each loaf”).",
+                "וחביתי כהן גדול – it is stated regarding the shew bread, it is stated, “a due for all time/חק עולם” (Leviticus 24:9) and it is stated regarding the baked cakes of the High Priest (Leviticus 6:15): “חק עולם/a law for all time,” just as there (i.e., with the shew bread) there are twelve loaves, so here too there are twelve loaves, and we offer up six loaves in the morning and six loaves in the evening.",
+                "חוץ מחלות תודה שהן באות עשר (see Tractate Menahot, Chapter 7, Mishnah 1) – that we require to state the reason further on tin that chapter. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "העומר היה בא עשרון משלש סאין – the meal-offering of the Omer that we bring on the morrow of [the first day of] Passover, they would reap three Seah which is an Ephah of barley, and grind it and wave it in a sieve thirteen times until they produce its fine flour of an Issaron which is the tenth of an Ephah. And the reason that they require an Issaron of Omer of three Seah of barley, since that it comes from new grain and it is of barley, , they have in it much coarse bran and a small amount of choice flour, and one doesn’t bring his choice Issaron other than from three Seah.",
+                "שתי הלחם שני עשרונים משלש סאים – for since they come from wheat, even though that it comes from new gain, for on Atzeret/Shavuot it is the new grain of wheat, nevertheless two choice tenths of an Ephah come from three Seah.",
+                "לחם הפנים עשרים וארבעים עשרונים – and thus it is written (Leviticus 24:5): “[You shall take choice flour] and bake of it twelve loaves, two-tenths of a measure for each loaf.”",
+                "מעשרים וארבע סאים – since they come from wheat and from old grain, we remove one choice Issaron from the Seah."
+            ],
+            [
+                "היה מנופה בשלש עשרה נפה – one above the other. And all of this is for the commandment, but it does not indispensable, for if he brought Omer Issaron from four Seah or he brought from two Seah, he did not invalidate it.",
+                "רבי שמעון אומר לא היה לה קצבה – and even ab initio the Sages did not give a limit from how many Seah of wheat or barely they bring the Omer or the two loaves or the shew bread, but rather we see in the choice flour that it was sifted according to its needs and it was sufficient. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "התודה חמש סאין ירושלמיות שהן שש מדבריות – five Seah of Jerusalem [measure] which are six from those that were in the wilderness during the days of Moses. That they added a sixth on the measure that was in the days of Moses. For we hold that we add on the measurements but we don’t add more than one-sixth. But that one-sixth is one-sixth externally/from the outside.",
+                "שתי איפות – that is to say, these six Seah which are two Ephahs, which are twenty Issaron/tenths of an Ephah, for in each Ephah are ten Issarons/tenths.",
+                "עשרה לחמץ – ten Issarons for ten unleavened loaves that are in the thanksgiving offering.",
+                "רבוכה – a paste made by stirring flour in hot water which is called רבוכה/pulp of flour mixed with hot water and oil (see Rashi) . But Maimonides (see the Laws of Maaseh HaKorbanot, Chapter 9, Halakha 19) explained that his pulp of flour mixed with hot water and oil has a lot of oil and it is roasted/parched in it, because there was oil in it corresponding to the loaves and the wafers.",
+                "נמצאו שלשה עשרונות ושליש לכל מין ומין – that is in the Matzah/unleavened bread.",
+                "שלש חלות לעשרון – they would have ten loaves for three Esronot and a third.",
+                "במדה ירושלמית – they did not have in them Esronot but rather Kabim, that these five Seah would be thirty Kabim. For the Seah is six Kabim. But in the Gemara (Tractate Menahot 77a) in a Baraita, it brings from an analogy that each and every species from the four kinds that are in the thanksgiving offering, and they stated, it is stated here (Leviticus 7:14): “Out of this he shall offer one of each kind as a gift to the LORD; [it shall go to the priest who dashes the blood of the offering of well-being],” and it is stated regarding the tenth of the tenth (Numbers 15:21): “You shall set aside a gift to the LORD from the first yield of your baking, [throughout the ages].” Just as there it is one out of ten, so even here it is one out of ten. And we learned that one kind is of leavened [flour] was ten Issarons corresponding to the three species of Matzah, from what is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, [he shall offer along with his thanksgiving sacrifice of well-being],” the Torah stated corresponding to the leavened that comes the unleavened."
+            ],
+            [
+                "המלואים – that were in the days of Moses when Aaron and his sons were inaugurated/dedicated into the priesthood.",
+                "היו באים כמצה שבתודה חלות ורקיקים ורבוכה – as it is written in the inauguration (Leviticus 8:26): “From the basket of unleavened bread that was before the LORD, he took one cake of unleavened bread, one cake of oil bread, and one wafer, [and placed them on the fat parts and on the right thigh],” one cake of unleavened bread – these are the loaves, and the one cake of oil bread – this is the pulp of flour mixed with hot water and oil that they add into it oil corresponding to the loaves and the wafers. And the wafer is the wafter.",
+                "נזירות – the loaves of the Nazirite, as it is stated (Numbers 6:15): “a basked of unleavened cakes of choice flour with oil mixed in, and unleavened wafters spread with oil; [and the proper grain offerings and libations],” but the pulp of flour mixed with oil and water is not mentioned there.",
+                "שתי ידות – two parts of kinds of unleavened bread that are in the thanksgiving offering they were in the Nazirite offering, as it is explained further on.",
+                "נמצאו – for the Nazirite.",
+                "עשר קבין – that behold with the three kinds of unleavened bread that were associated with the thanksgiving offering, they were fifteen Kab, and they were ten [Kab] which were two thirds of the fifteen [for the Nazirite’s offering].",
+                "שהן שש עשרונות ועדוין – that is to say, more that was added to them, for there were three Issarons and one-third of each kind, as it was stated above concerning the unleavened bread that is in the thanksgiving offering, it is found that two kinds are six Issarons and two-thirds of an Issaron, which are as we state six Issaron and something left over.",
+                "ומכולן – from all of the four kinds that are in the thanksgiving offering, the Kohanim would take one from ten as a heave-offering.",
+                "שלא יטול פרוס – broken and cut into.",
+                "שיהיה כל הקרבנות שוין – the kinds will be equivalent, ten loaves for each kind [of animal].",
+                "שלא יטול תרומה מקרבן על חבירו – that if there was five [loaves] from this kind [of animal] and fifteen [loaves] from that kind of animal, it is found that he would separate from this one for that one."
+            ],
+            [
+                "השוחט את התודה בפנים – inside from the Temple courtyard.",
+                "ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] \"על\"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.",
+                "עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].",
+                "שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.",
+                "שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).",
+                "שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.",
+                "שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.",
+                "וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual."
+            ],
+            [
+                "נסכים שקדשו בכלי – not exactly in a utensil. For the libations are not sanctified to be defiled by going out [of the Temple] or by being kept overnight, even though they were sanctified in a vessel, other than through the ritual slaughtering of the sacrifice, as it is written (Leviticus 23:37): “[Those are the set times of the LORD that you shall celebrate as sacred occasions, bringing gifts to the LORD – burnt offerings, grain offerings,] sacrifices and libations, [on each day what is proper to it],” the libations are dependent upon the sacrifices.",
+                "ונמצא הזבח פסול – that it was disqualified through the sprinkling [of the blood], for had it become disqualified through ritual slaughter, the libations would not be sanctified.",
+                "אם יש שם זבח אחר יקרבו עמו – we establish it in our Mishnah with the libations of the community, because the heart of the Jewish court makes a condition upon them, if they were needed for this sacrifice, they were needed, but if not, they would be for another sacrifice. But regarding the libation of an individual [offering], they are not appropriate/fit for another offering. But even the libations of the communal [offering] are not offered with another sacrifice unless it was the same sacrifice that was offered when the first sacrifice was disqualified, but if it was not offered at the time when the first sacrifice was disqualified, it is not offered with another sacrifice. But our Mishnah is deficient and should be read as follows: it should be sacrificed with it. When is this said? That the sacrifice was offered at the same time, but if the sacrifice was not offered at the same time, it becomes like it was disqualified by staying overnight and they are disqualified. And this is how our Mishnah is explained in the Gemara (see Tractate Menahot 79b). And all the time that the libations were not sanctified in a utensil, even though the sacrifice was ritually slaughtered, we are able to offer the libations even after several days, for we hold that a person brings his sacrifice today and his libation even after sevral days, whether it is the libations of an individual or whether it is the libations of the community. And similarly, the leper brings his guilt offering today and his Log of oil after several days.",
+                "ולד תודה – he separated out a pregnant thanksgiving offering and its young.",
+                "וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם – the first [bread] if it (i.e., the first sacrifice) was found after the offering up of the second. And similarly, the second, if the first was found prior to its being offered up and he offered up the first, the second no longer requires bread.",
+                "חליפתה – that is that he separates a thanksgiving offering and it was lost and he separated out another one in its place.",
+                "תמורתה – as for example, that it stands clearly visible and he states, “this is in place of that”, and it is written (Leviticus 27:33): “then it and its substitute shall be holy: [it cannot be redeemed].”"
+            ],
+            [
+                "יביא הוא ולחמה מן החולין – but not from [Second] Tithe. For since he said, “I pledge myself/הרי עלי,” this is for him a matter that is of liability, and every matter that is of a liability does not come other than from that that which is unconsecrated.",
+                "ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולם – for the bread is dragged (i.e., attached) to the thanksgiving offering, for since he said, “I pledge myself [to bring] a thank-offering from that which is unconsecrated, he is forced to become liable for the bread, therefore, that which he repeats and states that its bread is from the [Second] Tithe is nothing.",
+                "תודה מן המעשר ולחמה מן החולין יביא – that is to say, he shall bring according to what he vowed. But it is not a requirement, for all the more so, if he would bring both from that which is unconsecrated, he acted well. But if he wants to bring like he vowed, he can bring.",
+                "ולא יביא הלחם מחטי מעשר שני עצמו – for we require bead that is similar to peace-offerings. Just as peace-offerings come from Second Tithe monies and not from Second Tithe itself, so too, the bread."
+            ],
+            [
+                "מה פסח שהוא בא בחובה אינו בא אלא מן החולין – that the Passover offering of Egypt did not come other than from unconsecrated [animals], for they did not yet have any Second Tithe grain for there was no tithe until they entered into the Land [of Israel], and just as the Passover offering of Egypt did not come other than from unconsecrated [animals] even the Passover offering for the generations did not come other than from unconsecrated [animals], for it states (Exodus 13:5): “You shall observe in this month the following practice,” that all the Divine service of this month would be like that of Egypt.",
+                "אף כל דבר שבחובה נמי כו' - therefore, the person who states, “I pledge myself [to bring] a thank offering or a peace offering” for since they come as an obligation, as it states, “I pledge myself [to bring}, he should not bring anything other than from that which is unconsecrated.",
+                "והנסכים – even if he said, “I pledge myself to bring them from [Second] Tithe, he should not bring them other than from unconsecrated [animals]. For when the All-Merciful permits to include peace-offerings from [Second] Tithe, these words of the peace-offerings themselves, are those things that are consumed, but the libations are burned entirely [on the altar] , he should not bring them from the [Second] Tithe."
+            ]
+        ],
+        [
+            [
+                "כל קרבנות. מן החדש ומן הישן – it is speaking of meal-offerings.",
+                "שאינן באים אלא מן החדש – regarding the Omer, it is written (Leviticus 23:16): “an offering of new grain,” and in regard to the two loaves of bread, it is written (Exodus 34:22): “of the first fruits of the wheat harvest.”",
+                "ומן הארץ – in regard to the Omer, it is written (Leviticus 23:10): “When you enter the Land [that I am giving you and you reap its harvest,” and with the two loaves [of bread] it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].”",
+                "מכמס וזוניחה – these are names of places (see Ezra 2:27 and Joshua 15:35, 56).",
+                "אלפא לסלת – their choice flour is first and chosen to all the choice/fine flour. Like this Aleph, it is the first of all the letters.",
+                "אלפא – this is Aleph in the Greek language.",
+                "שנייה להן – its choice flour is close to being praiseworthy like the choice flour of Michmas and Zonicha.",
+                "חפרים בבקעה – these are two Chafarayim -one in the mountains and one in the valley, and the one that is in the valley that its choice flour is praiseworthy.",
+                "כל הארצות – of the Land of Israel they were kosher/fit, but from here (i.e., the places mentioned in the Mishnah) they would bring them."
+            ],
+            [
+                "אין מביאין – the Omer nor the two loaves [of bread].",
+                "לא מבית הזבלים – from a field that needs to be manured, for perhaps it was not manured all of its need and it was found that its fruits were lean/weak. Alternatively, since the manure deteriorates and causes the loss of taste of the fruit.",
+                "ולא מבית השלחים – a land that is thirsty for water that its fruits are lean/week.",
+                "ולא מבית האילן – from grain that is among the trees, that the trees that grow there suck the ground and weaken the seeds.",
+                "נרה – ploughs. It is the language of (Jeremiah 4:3): “Break up the untilled ground,[and do not sow among thorns].”",
+                "ובשניה זורעה – In the Gemara (Tractate Menahot 84b) it reaches the definite conclusion that in the first year, he breaks up all of it and seeds half of it and leaves half of it as newly broken land, and similarly in the second year he ploughs all of it and seeds the half hat he didn’t seed in the previous year, and the half that he seeded in the previous year, he leaves it as broken land, and similarly in every year he seeds that which was broken in the previous year.",
+                "כיצד בודק – the choice flour if it is winnowed/sifted all that it needs to be or not.",
+                "עלה בידו אבק – thin flour and it is inferior.",
+                "עד שיניפנה – with a winnow to remove the thin dust that remains in it.",
+                "ואם התליעה – the choice flour or the wheat.",
+                "פסולה – and its majority had become maggoty/wormy. And we derive it further on at the end of the chapter (see Mishnah 7) from what is written (Numbers 28:19-20): “see that are without blemish. The grain offering with them,” (Numbers 28:31): “You shall present them – see that they are without blemish with their libations,” that the meal-offerings and the libations will be pure."
+            ],
+            [
+                "תקועה – a city whose name is Tekoa, as it is written (II Samuel 14:2): “So Joab sent to Tekoa [and bought a clever woman from there].”",
+                "אלפא לשמן – its oil is first-rate and choice of the oils. As this Aleph is the first of the letters.",
+                "אנפיקנון – oil that is made from olives that did not bring one-third of their ripening and it is very bitter.",
+                "שנשרו במים – that the water ruins the oil."
+            ],
+            [
+                "שלשה זיתים – three times during the year they harvest/prepare the olives. And in them there are three oils, and each time there are three kinds of oil.",
+                "הזית הראשון – the first time that they harvest/prepare [the olives].",
+                "מגרגרו בראש הזית – he harvests the berries that are at the top of the olive/tree, for they ripen first because the sun shines upon them and ripens them.",
+                "לתוך הסל – he refines them and [the oil] comes up and there is a utensil underneath the basked to receive the oil.",
+                "רבי יהודה אומר סביבות דופני הסל – he places the olives and the oil flows through the walls and falls into the rim of the basket and from there he refines it and goes up and it is found to be refined . For the refuse that remains is attached on to the walls of the basket. But he soul dot place them on the rim at the bottom of the basket, because they get combined with the oil and the sediment/lees and it is found that the oil is turbid. But the oil that flows from itself without any assistance rendered in loading up is called the first oil of the first olive.",
+                "טען בקורה – the olives that are in the basket.",
+                "רבי יהודה אומר באבנים – but not with a beam, for the beam is heaven and it removes the sediment/lees.",
+                "חזר וטחן – with a millstone, those olives that are under the beam and the beam presses them.",
+                "הראשון למנורה – that we require pure olive oil (see Leviticus 24:2).",
+                "והשאר כשר למנחות – for it is not written with them that it is pure [olive oil].",
+                "הזית השני – the second time when he harvests that which is found that are ripened now.",
+                "מגרגרו בראש הגג – he harvests the berries that are near the roof, for their olives were near their rooves, and those ripen second.",
+                "הראשון – that went out prior to the pressing [of the beam] are fit/appropriate for the Menorah.",
+                "הזית השלישי – when he harvests the third time, they don’t ripen sufficiently all the way, for they are branches that are under the roof where the sun does not reach them.",
+                "עוטנו (packs in an a vat preparatory to crushing) – the language of vat or pit where olives ar e packed until they form a viscid mass, and it is the indentation/hole where they place the olives in order that they can grow moldy/decay there, and the language is Biblical (Job 21:24): “His pails are full of milk; [the marrow of his bones is juicy].”",
+                "שילקה – that it will grow moldy/decay.",
+                "ומנגבו בראש הגג – because it is collected/piled up and gathered in one place for four or five days, it (i.e., the oil) flows on its own, there is a thin secretion and it is not pleasant, therefore it is necessary to dry them off."
+            ],
+            [],
+            [
+                "קרותים והטולים – they are the names of places (in Judea; in the actual Talmud text of Talmud Menahot 86b, they are called קרוחים ועטולין and some have a reading of חטולין for the second location).",
+                "אליוסטן – sweet wine on account of the sun, for the grapes were suspended in the sun to sweeten them. Sun in the Greek language is יוסטן/Yostan [but in the Mishnah itself, it is called אליסטון ; in the Talmud (ibid.), it is called הליסטיון].",
+                "יין ישן – that twelve months have passed upon it, its redness/reddish color passes, and in Sceripture it states (Proverbs 23:31): “Do not ogle that red wine [as it lends its color to the cup],” so we see, at the time that it is reddish, it is choice [wine].",
+                "לא מתוק – when it is sweet on account of itself, for if it were on account of the sun, the first clause [of the Mishnah] would teach that if he brought אליוסטן /Elyostan, it would be kosher/fit (whereas it is only the de facto position where it is kosher according to the earlier passage in the Mishnah). Another explanation: wine that did not pass over it forty days, but the first [explanation] is essential.",
+                "מן הדליות (from branches of the vine trained to an espalier) – from the grape-vines that are suspended on top of beams of the loom and reeds that are high off the ground.",
+                "אלא מן הרגליות (grapes growing in a row on isolated vines) – from grape-vines that lie on the ground between the feet of people that are not trained to an espalier.",
+                "העבודים – that are tended to twice a year. That they did around the grape-vines to turn over the ground soil that are in their roots and make indentations/holes there to water them, and this is their being tended to."
+            ],
+            [
+                "בחצבים גדולים (large stone pitchers/earthenware jugs) – that these large utensils damage the flavor of the wine.",
+                "כדי שיהא ריחו נודף – when the wine jug/vessel is full, the smell/odor goes outside and does not spread.",
+                "קמחין – like small, thin, white berries that ascend over the face of the wine that are similar to flour.",
+                "ומאמצעה – he places a bung in the middle of the (earthen) wine jug .",
+                "קנה – the cubit of measurement was regularly in the hand of the treasurer.",
+                "זרק את הגיד והקיש בקנה – that is to say, when he tossed the wine, the froth of the sediment when the sediment begins to leave, the treasurer struck with a reed that was in his hand and pushed up away that he should not enter with a utensil that has wine in it. But my Rabbis/teachers explained that he struck with the reed that was in his hand to hint to the one pulling the wine from the (earthen) wine jug, that he should close the jug with a bung, and he would not say to him, ‘close it,” because the speech was difficult (i.e., injurious/bad) for the wine. And this is what it explains in the Gemara (Tractate Menahot 87a).",
+                "רבי יוסי בר' יהודה אומר יין שעלו בו קמחין פסול – But the Halakha is not according to Rabbi Yosi b’Rabbi Yehuda. And all of those that we have stated in our Mishnah that are invalid, whether with choice flour, whether with oil or whether with wine, if he transgressed and sanctified them, we flog him with the floggings of rebelliousness according to the Rabbis, for it is like the law of someone who sanctifies [an animal] with a blemish to the altar, for he is flogged according to the Torah, as it is written regarding something with a blemish (Leviticus 22:20): “You shall not offer any that has a defect, [for it will not be accepted in your favor],” and they (i.e., the Rabbis) stated in the Sifra, that the words, לא תקריבו/you shall not offer, means nothing other than do not sanctify. And just as they would bring the choice flour and the wine and the oil from known choice places, as it is taught in our Mishnah, so they would bring the sacrifices from known places, rams from Moab, lambs from Hebron, calves from Sharon, and pigeons, that is turtle-doves and young pigeons from the Mount of the King."
+            ]
+        ],
+        [
+            [
+                "שתי מידות. עשרון עשרון וחצי עשרון (see Tractate Menahot, Chapter 9, Mishnah 5) – there were two measures of an Issaron/Omer (1/10th of an Ephah), one we measure it heaped/overflowing, that it was small and would not support anything other than an Issaron when it was heaped/overflowing, like the size/limit of its neighbor when it smooth/level. For Rabbi Meir learned it from Scripture as it is written (Numbers 28:29): “and one-tenth for each [of the seven lambs]/עשרון עשרון לכבש האחד [לשבעת הכבשים],” for there were two Issarons there, and if both of them were equivalent, it would be for them one measure. But one is smooth/level and the other is heaped/overflowing. That which is heaped/overflowing in it, he would measure for all of the meal-offerings, that which is smoothed/leveled in it, he would measure for the cakes of the High Priest, but the Sages state that there wasn’t there other than one Issaron, as it is written (Numbers 29:4): “and one-tenth for each of the seven lambsועשרון אחד לכבש האחד [לשבעת הכבשים] ,” and that this particular Issaron was smooth/level, and through it they would measure all of the meal-offerings. And the Halakha is according to the Sages.",
+                "לא בשל שלשה לפר – for the meal-offerings of libations of the bull as it is written concerning it (Numbers 28:12): “[As grain offering] for each bull: three-tenths of a measure [of choice flour with oil mixed in],” (and also Numbers 28:28 – though the text does not have ושלשה עשרנים but rather (שלשה עשרנים, they would not measure them with one measure for it holds three Esronim, for there was not a measure there that was larger than an Issaron.",
+                "אלא מודדן עשרונות each and every Issaron on its own.",
+                "הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול – and this is the explanation, for the baked cakes of the High Priest, he brings from his home a complete Issaron and they split it with half on half of an Issaron that is in the Temple, and he kneads each half-Issaron on its own, and makes from each half-Issaron six Hallot/loaves, which are for the two halves of the Issaron, twelve Hallot/loaves, and he bakes all of them together and afterwards he divides each Hallah/loaf in half and sacrifices twelve halves in the morning and twelve halves in the evening, but prior to his offering them, he crumbles them to olive-size piece, and doubles each crumble to two, and doesn’t separate them. But the opening of all of the rest of the meal-offerings even though their small pieces are like an olive, he doubles them into two and two into four and separates them as it is taught in the Mishnah (Tractate Menahot) chapter Six (Mishnah 4 – see also Chapter 4, Mishnah 5)."
+            ],
+            [
+                "שנתות היו בהין (notches/teeth-like marks – the Hin (12 logs or 72 egg-bulks) measure in the Temple had marks – see Tractate Menahot 87b) – there wasn’t there anything but a Hin, and in it there were signs of nails or notches.",
+                "עד כאן לפר – one-half of a Hin.",
+                "עד כאן לאיל – one-third of a Hin.",
+                "ועד כאן לכבש – one-quarter of a Hin. But the Halakha is not according to Rabbi Eliezer.",
+                "וכי מה היה ההין משמש – that there wasn’t in the Temple a thing that required a complete Hin, for after all, they had no need for the Hin other than for the anointing oil (see Exodus 30:24) in the days of Moses and that kind of oil still exists, and if so, they had no need for a Hin [measurement].",
+                "אלא מדה יתירה (but there was a further measure) – it was there to complete the seven measurements.",
+                "למנחת כהן גדול – there were for it three LOG of oil, a LOG and a half in the morning and a LOG and a half in the evening."
+            ],
+            [
+                "רביעית מים למצורע – as it is written (Leviticus 14:5): “[The priest shall order] one of the birds slaughtered over fresh water in an earthen vessel,” into water that the blood of the bird shall be seen in them, and the Sages estimated one-quarter of a LOG.",
+                "רביעית שמן לנזיר – for the bread of the Nazirite [when he completes his period of Naziriteship]. But the one-quarter [of a LOG] he diodes not sanctify to be in a service vessel because of the one-quarter [of a LOG] of water of the leper, for this is outside [the Temple courtyard]. But not because of the bread of the Nazirite, for there bread of a Nazirite is not holy other than with the slaughter of the sacrifice. But, because in he would measure for the baked cakes of the High Priest a quarter [of a LOG] of oil for each and every Hallah [loaf], which are twelve Hallah loaves and their libations are three LOG of oil (see also Tractate Menahot, Chapter 7, Mishnah 2).",
+                "חצי לוג מים לסוטה – as it is written (Numbers 5:17): “The priest shall take sacral water in an earthen vessel,” half a LOT of mater he would fill from the basin (i.e., the laver for the priests in the Temple court).",
+                "חצי לוג שמן לתודה – It is a traditional interpretation of a written law, and similarly, a quarter [of a LOG] of the Nazirite. And the one-half LOG is also not because of the one-half LOG of water of the Sotah (i.e., suspected adulterous woman) and one-half of a LOG of oil of the thanksgiving offering is holy to be in the service utensils, but rather because that in it he separates one-half LOG of oil for each and every candle of the Menorah.",
+                "אין לה אלא לוגה – one LOG for every sixty Issarons. But the Halakah is not according to Rabbi Eliezer ben Yaakov (see also Tractate Menahot, Chapter 12, Mishnah 4).",
+                "ששה לוגים לפר – that is one-half of a Hin, as it is written (Numbers 15:9): “[three-tenths of a measure of choice flour] with half of a hin of oil mixed in.” And four Issaron for the ram, that is one-third of a Hin. And three Issaron for the lamb, that is one-quarter of a Hin, for the Hin is twelve LOG.",
+                "מחצי לוג לכל נר – that he must put in it its measure that it would continue burning from evening until morning, and the Sages estimated one and one-half LOG oil for the lengthy nights of the season of Tevet. And similarly, he would place in each candle on each night. But if it went out, that wick and the oil became disqualified from lighting with them further, but rather, he removes them and puts in another LOG of oil and a new wick and he kindles it."
+            ],
+            [
+                "מערבין נסכי פרים – the meal-offering of libations of the bull with the meal-offering of the libations of the ram. Because the mixing of both of them is equivalent, two LOGS for an Issaron, for it is taught in the Mishnah (Chapter 9, Mishnah 3 of Tractate Menahot): “six LOG for the bullock,” and choice flour of three Esronim that would be for them as it is written (Numbers 15:9): “there shall be offered as a grain offering along with the animal: three-tenths of a measure of choice flour with half a hin of oil mixed in,” which is six LOG. And for the ram, four LOGIM and choice flour of two Esronim.",
+                "נכסי כבשים – three LOGS for the Issaron, as it is written (Numbers 29:4): “and one-tenth for each [of the seven lambs],” and it is written (Exodus 29:40): “[there shall be a tenth of a measure of choice flour] with a quarter of a hin of beaten oil mixed in,” which are three LOGS.",
+                "ושל היום בשל אמש – if he brought yesterday’s sacrifice without libations. For we hold that a person who brings his sacrifice today and his libations from now until ten days hence. But if he brought today one sacrifice and two libations with him, one for himself and one for yesterday, they mixed them together if the sacrifices are equivalent, that both were lambs or rams [or bulls] or a bull and a ram.",
+                "אבל אין מערבים נסכי כבשים בנסכי פרים ואילים – because the meal-offering of the bull and the ram is dried up/destroyed in connection with the lambs and it absorbs from it, and it is found that the lamb is less and that one is greater.",
+                "ואם בללן – that already the commandment of their oil has gone.",
+                "כשרות – according to the Rabbis who dispute with Rabbi Yehuda in the chapter, the Great Handful in Tractate Menahot (Chapter 3, Mishnah 2) and they state that what is burned that became mixed with that which is became combined with something mixed can be sacrificed.",
+                "ואם עד שלא בללן – when they were combined.",
+                "פסולות – for we require that wherever [from the proportions and properties of the mixture a perfect fusion is possible/appropriate, but it is lacking, for it is missing that of the extra lamb and ram.",
+                "אע\"פ שמנחתו כפולה – as it is written in [the Torah portion of] “Speak to the Kohanim”/Emor (Leviticus 23:13): “The grain offering with it shall be two-tenths of a measure of choice flour with oil mixed in.”"
+            ],
+            [
+                "שהיה גודשה בתוכה – when there was an instrument for levelling a measure of grain/ a strike, it would hold like the rest a heaped up Issaron. But our Mishnah is according to Rabbi Meir who stated at the beginning of the chapter (Mishnah 1) that was an Issaron and an Issaron (i.e., two different forms of the Issaron) in the Temple, one that was leveled and one that was heaped. But the Halakha is not according to him.",
+                "בירוציהן – their heaping, for the moist also has a bit of a heaping.",
+                "מדות הלח בירוציהן קדש ומדות היבש בירוציהן חול – in the Gemara (Tractate Menahot 90a) it explains that this Tanna held that the measurements of that which is liquid were anointed whether from the inside or from the outside, therefore the rim of the utensil sanctifies them to be heaped up. The measurements of that which is dry were anointed from inside, but were not anointed from the outside, therefore their heaping did not touch from the inside in the place of their measurement it was not sanctified.",
+                "ר\"ע אומר מדת הלח קודש – since he holds that the liquid measurements are anointed whether from the inside or whether from the outside.",
+                "מדות היבש חול – they were not anointed at all. However, what they measured of them was sanctified by the sanctify of the mouth (i.e., through the speech of mankind), but what did a person need anointing by mouth? When heaped up, he did not sanctify them for they did not require it.",
+                "רבי יוסי אומר לא משום זה – Rabbi Yosi held that both these and those (i.e., dry and liquid) were anointed from the inside but they were not anointed from the outside. But here is the reason, because the liquid is stirred up, that which is on the rim at the bottom of the vessel when they add to it is stirred and combined and mixed and goes up from above, and it is found that that which is heaped has already been sanctified within the utensil.",
+                "והיבש אינו נעכר – but rather it stands in its place, therefore, what is inside is holy and that which is outside is not holy."
+            ],
+            [
+                "חוץ מן הבכור והמעשר והפסח והחטאת והאשם – because it is written in the [Torah] portion of the libations (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock, be it a burnt-offering or sacrifice,] in fulfillment of a vow explicitly uttered, or as a freewill offering,” when it comes in the form of a vow or a freewill offering it requires libations, excluding the firstling and the tithe and the Passover offering and the sin-offering and guilt-offering that come as an obligation, not for a freewill offering, for they don’t require libations. One is even able [to bring] obligatory offerings that come on account of the Festival - on the Festival, as for example, the burnt offerings of appearance in the Temple/pilgrimage and the peace-offerings of the Festival do they would not require libations, the inference teaches us “or at your fixed occasions” (Numbers 15:3), anyone who comes on your fixed occasions is required to bring libations. But the goats of sin-offerings that come as a requirement for the Festival do not require libations, as it is written in the [Torah] portion of libations (Numbers 15:8): “And if it is an animal from the herd that you offer to the LORD as a burnt offering or as a sacrifice,” an animal from the herd was included, within the rule of (Numbers 15:3): “and would present an offering by fire to the LORD from the herd or from the flock,” that implies that all offerings by fire require libations except for [fire-offerings] that he (i.e., God) excluded, and why was it excluded? To make an analogy to it, that just as an animal from the herd is unique that comes as a vow or as a freewill offering, so also everything that comes as a vow or as a freewill offering, excluding the goats of the Festivals that come as sin-offerings, for the sin-offering does not come as a vow or as a freewill offering, for they don’t require libations (see Tractate Menahot 90b).",
+                "חטאתו ואשמו של מצורע טעונים נסכים – because they do not come for a sin-offering like other sin-offerings and guilt-offerings. For the sin-offering of a Nazirite does not require libations because the Nazirite [himself] is a sinner, as it is written (Numbers 6:11): “and make expiation for the guilt on his behalf for the guilt he incurred/מאשר חטא על –הנפש” – because he denied/restrained himself from the enjoyment of wine."
+            ],
+            [
+                "פר הבא על כל המצות – on one of all of the commandments, as for example, the Jewish court/Bet Din errantly ruled that forbidden fat is permitted, and this is bull brought for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin], that is in Scripture, and placing of the hands [on the head of the animal] is written concerning it (Leviticus 4:15): “The elders of the community shall lay their hands upon the head of the bull” and three from the elders of the Jewish court would lay their hands [upon the head of the bull].",
+                "ושעיר המשתלח – to Azazel, as it is written concerning it (Leviticus 16:21): “Aaron shall lay both his hands upon the head of the live goat [and confess over it all the iniquities and transgressions of the Israelites].”",
+                "שעירי עבודה זרה – as it is written in the [Torah] portion of Shelah Lekha (Numbers 15:22): “If you unwittingly fail [to observe any one of the commandments that the LORD has declared to Moses.” But the Halakha is not according to Rabbi Shimon.",
+                "כל קרבנות היחיד טעונים סמיכה – for the essence of the laying of the hands [on the head] of an individual sacrifice is written (Leviticus 3:2): “He shall lay his hand upon the head of his offering [and slaughter it at the entrance of the Tent of Meeting].”",
+                "היורש סומך – if his father had offered a freewill offering with a sacrifice of a burnt offering or a peace-offering and died, his son places his hands upon it.",
+                "ומביא נסכים – of he sacrifice.",
+                "וממיר – if he made a substitution of another animal, his exchange takes effect upon it and both of them are holy, it is as if his father substituted it."
+            ],
+            [
+                "חוץ מחרש שוטה וקטן – because they lack knowledge.",
+                "סומא – as it is written regarding the bull for an unwitting communal sin (Leviticus 4:15): “The elders of the community shall lay their hands [upon the head of the bull],” and they are the Great Sanhedrin, but in the Sanhedrin there was not among them anyone who was blind, as it is proved in Tractate Sanhedrin [36b], and the same law applies for the rest of the laying of the hands that a blind person is not able is not able to lay his hands [upon the head of the bull].",
+                "ונכרי – as it is written (Leviticus 1:2): “Speak to the Israelite people,” the Israelite people lay their hands, but the heathens do not lay their hands [upon the head of a sacrifice].",
+                "והעבד והשליח – as it is written (Leviticus 1:4): “He shall lay his hand [upon the head of the burnt offering, that it may be acceptable in his behalf], but not the hand of his servant and not the hand of his agent.",
+                "והאשה – the children (i.e., male) of Israel lay their hands [upon the head of the sacrifice], but the daughters of Israel do not lay their hands [upon the head of the sacrifice].",
+                "וסמיכה שיירי מצוה – that it is not indispensable for atonement, but however, Scripture considers it for him as if he did not attain expiation.",
+                "בשתי ידים – as it is written concerning the scapegoat (Leviticus 16:21): “Aaron shall lay both his hands [upon the head of the live goat],” and this is an analogy for all the laying of the hands that it shall be with both (i.e., the two) hands.",
+                "ובמקום שסומכים שוחטים – that if he lay his hands [upon the head of the sacrifice] outside of the Temple courtyard and he returns and lays his hands in the Temple courtyard in the place of the ritual slaughter.",
+                "ותיכף לסמיכה שחיטה – as it is written (Leviticus 1:4-5): “He shall lay his hand upon the head of the burnt offering….the bull shall be slaughtered before the LORD.”"
+            ],
+            [
+                "שאחד מניף לכל החברים – that associated together to make one freewill sacrifice. For all of he the freewill sacrifices one can bring in partnerships, and one waves on behalf of everyone, but all of them together are not able to wave for that would be an interposition/obstruction between the hand of this one and the sacrifice. But the Kohen places his hand underneath the owners and waves and hand of the owners would be an obstruction/interposition, it does not matter to us, for the essence of the waving is by the owners.",
+                "בקרבנות היחיד – as for example, the breast and the thigh of peace-offerings.",
+                "ובקרבנות צבור – the lambs of Atzeret/Shavuot which require waving while alive and when slaughtered.",
+                "בדבר שיש בו רוח חיים – the sacrifice of an animal.",
+                "ובדבר שאין בו רוח חיים – as for example, the bread of thanksgiving offerings and the Nazirite offering."
+            ]
+        ],
+        [
+            [
+                "רבי ישמעאל אומר העומר היה בא בשבת – when the sixteenth of Nisan occurs on the Sabbath, the Omer supersedes the Sabbath, for any sacrifice whose time is fixed supersedes the Sabbath and ritual impurity. The Omer comes from three Seah, that they would reap three Seah of barley and wave it in a sieve until he places them upon on choice Issaron/tenth.",
+                "",
+                "בשלשה בני אדם ובשלש קופות ובשלש מגלות – to publicize the matter that the reaping of the Omer occurs on the aftermath of the fifteenth day of Nisan. Because the Sadducees would say that the Omer does not come other than on Sunday (i.e., the first day of the week)."
+            ],
+            [
+                "מצות העומר לבוא מן הקרוב – from a place that is close to Jerusalem because they do forego the occasion for performing a religious commandment, therefore, when they go out from Jerusalem to search for the Omer, that grain that he finds first he takes it.",
+                "לא ביכר – it didn’t ripen all of the way.",
+                "מעשה שבא מגגות צריפין ועין סוכר – greatly distant from Jerusalem, because the ravaging [Roman] troos destroyed all the grain that was surrounding Jerusalem."
+            ],
+            [
+                "כריכות – they wrap up and tie the tops of the spikes/ears of corn as large as a fist.",
+                "מתכנסות לשם – at the conclusion of the Holy Day when they cut it.",
+                "כדי נקצר בעסק גדול – with the great sound. That the Sadducees will know that the conclusion of the first Holy Day [of Passover] they reap it, because they did not admit to this, as will be seen further on.",
+                "אמר להן – the reaper , to the people of the villages that are standing upon him: Did the sun set? And they respond to him: “Yes.”",
+                "מגל זה – meaning to say, shall I reap the grain with this scythe?",
+                "קופה זו – shall I put the grain into this basket?",
+                "שבת זו – shall I reap on this Sabbath? And they said to him: “Yes.”",
+                "שלש פעמים – he asks them about each and every matter.",
+                "וכל כך – that he would ask. Why?",
+                "מפני הצדוקים והביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב – other than on Saturday night (i.e., after the Sabbath day), as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering -] the day after the sabbath – you shall count off [seven weeks].” From the first day after the Sabbath of creation is implied, and it is a tradition in our hands that from the day after the sabbath which is the conclusion of the first Holy Day of Passover, whether it occurs on a weekday or whether it occurs on a Sabbath. And similarly, we found in the Book of Joshua (5:11): “On the day after the Passover offering, on that very day, they ate of the produce of the country, unleavened bread and parched grain,” for behold it states in the Torah (Leviticus 23:14): “Until that very day, [until you have brought the offering of your God], you shall eat no bread or parched grain or fresh ears,” but from after that it held in suspense the permission of the new grain on the aftermath [of the first day] of Passover, the matter was clear that the aftermath of [the first day of] Passover is what permits the new grain and on it, they reap the Omer whether the first Holy Day of Passover occurs on a weekday or whether it occurs on the Sabbath. And therefore, the reapers raise their voices in order that the Boethusians will hear it and to remove it (i.e., the practice of waiting until the Saturday night after the holiday) from their hearts. And they reap the Omer at night and not during the day, as it is written (Leviticus 23:15): “And from the day on which you bring the sheaf of elevation offering – the day after the sabbath – you shall count off seven weeks. They must be complete,” and it is impossible to be “complete” unless one begins to count from the beginning of the nighttime, for the nighttime is the beginning of the day, and behold it states (Deuteronomy 16:9): “start to count the seven weeks when the sickle is first put to the standing grain,” so we see that the reaping is at night at the time when they begin to count."
+            ],
+            [
+                "מהבהבין אותו באור (they parch it in fire) – while it is still in the ears, in order to fulfill through it the Mitzvah of parched ears , as it is written (Leviticus 2:14): “[If you bring a grain offering of first fruits to the LORD,] you shall bring near ears parched with fire, and Scripture is speaking of the meal-offering of the Omer.",
+                "וחכמים אומרים – first they knock upon the ears [to thresh the grain out], and not in the manner of dry grain that they beat it with a staff, but rather with moist reeds.",
+                "ובקליחות – with stalks of cabbage, in order that it would not be crushed.",
+                "נתנוהו לאבוב – for the Rabbis hold that if they parch it with actual fire, it is not called “parched ears,” but rather through another thing, which is through a utensil, that they place it in the iron tube for roasting grain, and this is a perforated utensil of copper/bronze that sellers of parched ears parch it. And the Halakha is according to the Sages.",
+                "ברחיים של גרוסות (grist grinders’ mills) – that they don’t mill/grind it thin, but rather thick, for if they grind it well, the coarse bran flour of the husks will pass through in the winnow with the choice flour. And [the word] גרוסות/grist is the language of a dish of grounded beans and as such it is called grist of early ripened and tender barley (see Tractate Menahot 68b).",
+                "וחייב בחלה – that the obligation [to separate] Hallah which is the rolling of this started dough that is in the hand of the lay person/commoner after it is redeemed.",
+                "ופטור מן המעשרות – that its being evenly shaped is in the hands of that which is dedicated to Temple property, and the giving of a pile of grain an even shape that is dedicated to Temple property is exempt from the tithes.",
+                "ר\"ע מחייב – this flour that remains from the Issaron of the Omer.",
+                "בחלה ובמעשרות – because they did not give money to consecrated property, therefore, the giving of a pile of grain an even shape is not consecrated property , for it is not sacred. But the Halakah is not according to Rabbi Akiva.",
+                "בא לו לעשרון – he puts in its oil first and its frankincense prior to giving the choice flour.",
+                "יצק ובלל – after putting in the choice flour in the manner of all the meal-offerings that they put oil into a utensil firs and afterwards put in the choice flour and he goes back and pours upon it oil and mingles it.",
+                "הניף והגיש – the meal-offering of the Omer requires waving and bringing it near, as we stated in [Tractate Menahot] Chapter [Five], “All the Meal-Offerings” [Mishnah 6]."
+            ],
+            [
+                "שלא ברצון חכמים – that he decreed that lest one eats from the new crop (i.e., grain that ripened before Passover. The Torah prohibits harvesting and eating this produce until after the Omer offering on the 16th of Nisan) when they reap prior to offering up the Omer sacrifice, and this is already certain flour that has been harvested prior to the Omer.",
+                "ר' יהודה אומר ברצון חכמים – that they did not decree lest he eats when he harvests/reaps. And the Halakha is according to Rabbi Yehuda.",
+                "והרחוקים – that do not know if the Omer was yet offered.",
+                "מותרים מחצו היום ולהלן – as its reason will be taught further on.",
+                "שיהא יום הנף – the sixteenth of Nisan that on it they would wave the Omer (see also Tractate Rosh Hashanah, Chapter Four, Mishnah Three and also Tractate Sukkah, Chapter 3, Mishnah 12).",
+                "כולו אסור – to eat on it the new crop.",
+                "אמר ר' יהודה – to the Tanna of our Mishnah, for Rabban Yohanan [ben Zakkai] ordained/established the practice.",
+                "והלא מן התורה אסור – at the time [of the Torah], when the Temple didn’t exist. For two Biblical verses are written, one verse states (Leviticus 23:14): “Until that very day/עד עצם היום הזה, [until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” that it implies that the essence of [that] entire day it is prohibited, up to and including, and the other verse states (Leviticus 23:14): “until you have brought the offering of your God,” that implies that after [bringing] the sacrifice of the Omer it is permitted. How so? Here (i.e., in the second part of the verse just quoted), at the time when the Temple exists; there (i.e., the first part of the verse), at the time when the Temple does not exist. Hence, we see that at the time when the Temple does not exist, the Omer is not offered, it is that the day of waving is completely forbidden (and see the parallel Mishnah mentioned above from Tractate Rosh Hashanah, Chapter 4, Mishnah 3). But the Gemara (Tractate Menahot 68b) responds that what is taught in the Mishnah: “Rabban Yohanan ben Zakkai ordained that the day of waving [of the Omer, the Second Day of Passover] should be wholly prohibited [in respect to new produce],” you should not say, that he ordained, but rather that he expounded and ordained, that is to say, he expounded on these Biblical verses in public and informed them that this is the law, that the day of waving [of the Omer] should be wholly prohibited from the Torah from when the Temple was destroyed. But there are those who expound upon the Gemara (see also Tractate Menahot 68a), that the new crop is not prohibited from the Torah on the sixteenth day of Nisan at the time when there is no Temple but rather only until the eastern horizon is broken through/filled with light in the morning of the sixteenth day [of Nisan], as it is written (Leviticus 23:14): “Until that very day,” up to, but not including, and Rabban Yohanan ben Zakkai ordained that the day of waving would be wholly prohibited, because speedily the Temple should be rebuilt and people would say last year, did we not consume it (i.e., the new crop) from when the eastern horizon is broken through/filled with light, that now also we will eat, but they did not known that at the time of the Temple (i.e., when it existed), it was forbidden to eat new crops until the Omer was offered, as it is written (Leviticus 23:14): “until you have brought the offering of your God. And this we explained in the chapter [of Tractate Sukkah], “The Stolen Lulav” [Chapter 3, Mishnah 12]."
+            ],
+            [
+                "העומר היה מתיר במדינה – to eat the new crop in all places.",
+                "ושתי הלחם במקדש – that prior to [bringing of] the two loaves, they don’t bring a meal-offering from the new grain, as it is written in regard to the two loaves (Numbers 28:26): “[On the day of first fruits, your Feast of Weeks,] when you bring an offering of new grain [to the LORD,” that it will be new for all of he meal-offerings.",
+                "ומנחת בהמה – the meal-offering of libations of the cattle.",
+                "ואם הביא – prior to the [offering of the] Omer sacrifice.",
+                "פסול – for the new crop was not permitted by implication even with regard to the lay person/commoner. But prior to the [sacrifice of] the two loaves, he should not bring.",
+                "ואם ההביא כשר – for it was already permitted by implication with regard to the lay person/commoner."
+            ],
+            [
+                "ומצטרפין זה עם זה – to complete the measure of the started dough that is liable for [separating out] Hallah [for the Kohen] (see Tractate Hallah, Chapter 1, Mishnah 1 and Chapter 2, Mishnah 6). But they don’t require all of them together for one type mixed with another do not combine, but rather the wheat combines with he spelt alone because they are a species of wheat (see Tractate Pesahim 35a), but the barley combines with all except for the wheat. And even though that spelt is a kind of wheat, it is not exactly the special of wheat, but rather a type of barley and even a type of wheat, and they combine with the wheat and the barley. But however, in the Jerusalem Talmud it implies that if they were kneaded together, they combine, even one type mixed with another type. But if they were not kneaded together, but rather afterwards the started dough would become affixed to each other, one type with a similar type combine, but [one type] mixed with another type do not combine.",
+                "ואסורים בחדש – as it is written (Leviticus 23:14): “Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” and we learn/derive [through an analogy of] \"לחם\"\\\"לחם\" – from Passover. Just as there, from the five species, also here from the five species.",
+                "ומלקצור מלפני הפסח – that it is forbidden to harvest from the five species prior to the harvesting of the Omer. It is written with regard to the Omer (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” that the beginning of all that is harvest, it comes (i.e., it is derived) [as an a fortiori/Kal VaHomer] \"ראשית\"\\\"ראשית\" from Hallah, it is written there (Numbers 15:20): “as the first yield of our baking,” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” just as there it is from the five species, so here too it is from the five species.",
+                "ואם השרישו – one of these five species prior to the reaping of the Omer.",
+                "העומר מתירן – and it is permitted to harvest them after the harvesting of the Omer. As it is written (Exodus 23:16): “[and the Feast of the Harvest, of the first fruits of your work,] of what you sow in the field,” from the time that it is sown and takes root in the field.",
+                "ואם לאו – they did not take root other than after the reaping of the Omer.",
+                "אסורים שיבוא העומר הבא – of the coming year."
+            ],
+            [
+                "קוצרים בית השלחים שבעמקים – that their grain is bad and we don’t bring the Omer from there. And it is taught in a Baraitha (Tractate Menahot 71a), one verse states (Leviticus 23:10): “and you repeat its harvest and you shall bring the… sheaf,” that implies that you are able to reap prior to bring the Omer, and another verse (ibid.,) states: “the first sheaf of your harvest,” which implies that it will be the first of all the reaping, how is this possible? From a place that you are able to bring the Omer you do not reap prior to the Omer, [and] from a place that you cannot bring, as for example, the dry arid land in need of irrigation and the valleys where they don’t bring Omer from them because they are poor [quality], one reaps prior to [bringing] the Omer.",
+                "אבל לא גודשין – to make a heap. For whatever It is possible to change, we change.",
+                "אנשי יריחו – they had dry, arid lands requiring irrigation.",
+                "קוצר שחת – it is permissible to reap corn in its earliest stage [used instead of grass] prior to [the reaping of] the Omer and feed it to his cattle.",
+                "אימתי בזמן שהתחיל – to reap it for the needs of his cattle until it did not bring up the final third of the completion of its ripening, he reaps even after it brought up the third.",
+                "ר' שמעון אומר אף יקצור ויאכיל – he will begin to reap and feed it to his cattle when it brings forth a third [of its full growth], and all of the corn in its earliest stage [used instead of grass] is not reaping. But the Halakha is according to Rabbi Yehuda who comes to explain the words of the first Tanna/teacher."
+            ],
+            [
+                "קוצרים – prior to the Omer.",
+                "מפני בנטיעות – that they will lose them. Because that grain is not appropriate for the Omer, as we stated in the chapter “All of the Sacrifices/כל הקרבנות” (Tractate Menahot, Chapter 8, Mishnah 2), we do not bring either from an arid irrigated field nor from a field containing at least three tees within a distance of a Seah, and above we stated (quoting from Tractate Menahot 71a), that from a place that you don’t bring [the Omer] you reap. Another explanation: “Because of the seedlings/מפני הנטיעות,” because of mixed seeds, because sometimes a person sows grain and there are no seedlings there, and after a time seedlings rise up there on their own between them, and one must reap he seeds because of mixed seeds/Kilyaim.",
+                "מפני בית האבל – that they lack the free space rto sit and to recite the blessing of comfort that we say in the House of Mourning.",
+                "ומפני בית המדרש – for there is no place for the students to sit. And the reason of all of these, is because reaping is a Commandment, and the Scriptural verse states (Leviticus 23:10): “the first sheaf of your harvest,” that the Omer will be the fist of your optional harvest and not the first of the command of reaping.",
+                "כריכות – bound large sheaves.",
+                "צבתים – bundles without tying. Another interpretation: bundles of bound large sheaves, heaps are small bundles",
+                "מן הקמח – that he would reap for its sake.",
+                "לא מצא – that everything was already reaped.",
+                "מן הלח – as it is written (Leviticus 23:14): “You shall eat no [bread or parched grain] or fresh ears,” that it is soft and brittle (see Tractate Menahot 66b).",
+                "לקצור בלילה – that we derived at the beginning of the chapter (see Tractate Menahot, Chapter 10, Mishnah 3), as it is written (Deuteronomy 16:9): “when the sickle is first put to the standing grain,” from the time that you count you reap, for the counting must be at night, as it is written (Leviticus 23:15): “you shall count off seven weeks. They must be complete.” (see also Tractate Megillah, Chapter 2, Mishnah 6)."
+            ]
+        ],
+        [
+            [
+                "שתי הלחם. לחם הפנים נילוש אחת אחת – as it is written concerning it (Leviticus 24:5): “[You shall take choice flour and bake of it twelve loaves,] two-tenths of a measure for each loaf,” which teaches that they are kneaded one by one. And from where [do we learn] that their baking is two at a time? The inference teaches us (Leviticus 24:6): “Place them/ושמת אותם [on the pure table before the LORD in two rows, six to a row].” The first placement that you do from them, that is in the oven, will be in the [plural] language of “them/אותם”, that implies that he would place two in two molds/frames together in the oven. It is possible that even the two loaves are like this, as the inference teaches us (ibid.,): “Place them,” that you should have said, “place them” [regarding the shewbread/לחם הפנים ], what does the inference each us – those – you place two by two in the oven, but you do not place the two loaves – two by two, but rather one at a time.",
+                "ובטפוס – like דפוס/mold or frame – PURMA in the foreign tongue, like a sort of box that you take its cover and its two walls one opposite the other, so also the bread, you would have two walls and wide rims at the bottom of the vessel and you prepare the dough within the mold that it is made like a kind of mold.",
+                "וכשהוא רודה –[removes/detaches bread from where it sticks] from the oven.",
+                "נותנן בדפוס. כדי שלא יתקלקלו – and break. It is found that there are three molds: one when it is dough and one when it was in the oven when it is baking, and one when he detaches bread from where it sticks from the oven and places it in a mold in order that it not be spoiled (see Tractate Menahot 94a)."
+            ],
+            [
+                "לישתן ועריכתן בחוץ ואפייתן בפנים – but the reason for this matter is not explained in the Gemara, why their kneading and their rolling is outside [the Temple courtyard] but their baking is inside [the Temple courtyard].",
+                "ואינן דוחות את השבת – their baking.",
+                "וכשרות בבית פאגי – Maimonides states that it is a place close to the Temple Mount from outside (see Tractate Menahot, Chapter 7, Mishnah 3 – as a special place for the baking of meal-offerings) that they would bake the meal-offerings thee. From the language of (Daniel 1:12-13): “[Please test your servants for ten days, giving us legumes to eat and water to drink. Then compare our appearance with that of the youths] who eat of the king’s food, [and do with your servants as you see fit].” But the Halakha is onot other than according to the words of the first Tanna/teacher."
+            ],
+            [
+                "חביתי כהן גדול לישתן ועריכתן בפנים – according to the words of everyone. For that one-half Issaron that they divide its Issaron of the High Priest who is anointed and sanctified and sanctifies the meal offering (see also Tractate Menahot, Chapter 4, Mishnah 5 and Chapter 6, Mishnah 5).",
+                "ודוחות את השבת – because it is impossible to perform its kneading and its rolling and its baking from the day before, for since it is sanctified in a vessel, it becomes defiled staying overnight [This principle is also taught in Tractate Shabbat, Chapter 19, Mishnah 1 with regard to ritual circumcision and in Tractate Pesahim, Chapter 6, Mishnah 2 with regard to the Passover offering]."
+            ],
+            [
+                "יש בהן מעשה כלי בפנים – in their work which is performed with them inside [the Temple courtyard] requires a [consecrated] utensil.. To exclude on top of a board. But their work (i.e., preparation) is done outside [the Temple courtyard], as for example the kneading and rolling of the shewbread, which does not require a [consecrated] utensil.",
+                "וקרנותיה – on which he fastens/pastes dough for each board, like horns. And the length of each horn/projection extends four fingers.",
+                "רבי יהודה אומר שלא תטעה – whether the two loaves to the shewbread, whether in the measurement of the length and the width, or whether in the measurement of the horns/projections. The two loaves, its length is seven [handbreadths] and its width is four [handbreadths] and its horns/projections are four finger lengths. And your sign/pneumonic is זד\"ד/seven, four, four. The shewbread, its length is ten [handbreadths] and its width is five [handbreadths] and its horns/projections is seven fingers length. And your symbol/pneumonic is יה\"ז/ten, five and seven. And the methodology of Rabbi Yehuda is to give signs/pneumonic like דצ\"ך עד\"ש באח\"ב (i.e., the abbreviations for the Ten Plagues found in the Passover Haggadah).",
+                "שיהא לו פנים – walls [that it would have corners/angles] and these are the horns."
+            ],
+            [
+                "ארכו עשרה ורחבו חמשה – as it is written (Exodus 25:23): “[You shall make a table of acacia wood.] two cubits long, one cubit wide.” Rabbi Yehuda according to his reasoning that he stated of utensils that are five handbreadths [in width] (see also Tractate Kelim, Chapter 17, Mishnah 10).",
+                "נותן ארכו (one sets it lengthwise against the breadth of the table) – of the showbread corresponding to the width of the table.",
+                "וכופל – the bread, two-and-one-half handbreadths above at its height from here and there, and they are its horns/corners. But they were found equally bent at the rim of the table.",
+                "ונמצא ארכו ממלא רחבו של השלחן – and its width holds/contains half of the length of the table, and when he would set up another near it, it is found that the entire table is full.",
+                "ארכו שנים עשר – Rabbi Meir, according to his reasoning who stated that each cubit is six handbreadths, except for the Golden Altar and the horn of the outer altar and the gallery around the altar for the priest to walk on and the base of the altar. And the Halakha is according to Rabbi Meir.",
+                "לחם הפנים ארכו עשרה – in this Rabbi Meir agrees (see Tractate Menahot, Chapter 11, Mishnah 4).",
+                "וטפחיים ריוח באמצע – between the two rows [of bread in the center]. For the width of the bread is not other than five [handbreadths], the two rows [of bread] sustain the ten handbreadths of the table to its length, subtract the two handbreadths of space between each row [of bread], so that the wind blows on them so that they don’t grow moldy.",
+                "אבא שאול אומר שם – in that space between each row/pile they place the dishes/vessels.",
+                "והלא כבר נאמר ונתת על המערכת – and on, actually by implication.",
+                "ועליו מטה מנשה – and that is near to it. Here also on nearby. And the Halakha is according to Abba Shaul."
+            ],
+            [
+                "מפוצלין – to give the heads of the branches the staves between the cakes of the shewbread heads shaped into forked branches [at the top], that as the number of the staves, so too the number of the forked branches.",
+                "ארבעה עשר לסדר זה – six loaves that were in the order of the arrangement on the pile of wood on the altar in the Temple. For four of them, each of them had three branches, there were twelve staves, but for the uppermost it only needed two because there is no burden upon it, hence [there are] fourteen. The lowest loaf did not need anything, because it was placed immediately on the golden table (see Tractate Menahot 97a).",
+                "לא סדור קנים – in a new pile of wood on the altar.",
+                "לא נטילתן – from the old [pile] supersedes the Sabbath.",
+                "נכנס מערב שבת ושומטן – from between each and every loaf, and he places them on the length of the table. And on the next day, he arranges the bread, and on Saturday night (i.e., after the Sabbath), he places the reeds between each bread according to the statute.",
+                "ארכן לארכו של הבית – from east to west they would be placed by their length, except for the Ark whose length is according to the width of the Temple, for the staves/poles that were in the Ark would protrude and press/squeeze the curtain and they are similar a woman’s two breasts, as it states (I Kings 8:8): “The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine,” and the poles were placed according to the width of the Ark, for had they been according to the length of the Ark, there would not have been each pole other than the measurement of the width of the Ark which is a one-and-one-half cubits, and two men carry the Ark with two poles, two from one side and two from the other, and they would not be able to enter between each pole, it certainly was placed in their width, and they wee from east to west that they would press the curtain, so it is found that the Ark was according to the width of the Temple."
+            ],
+            [
+                "על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.",
+                "ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.",
+                "המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.",
+                "אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.",
+                "אפילו אלו נוטלין – and these themselves lay them down after they took them [off].",
+                "אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).",
+                "והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.",
+                "חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].",
+                "",
+                "השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.",
+                "לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.",
+                "הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.",
+                "היו אוכלין אותו חי – when Yom Kippur fell on Friday.",
+                "מפני דעתן יפה – they did not detest eating the meat when it was raw."
+            ],
+            [
+                "ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.",
+                "והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.",
+                "ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.",
+                "ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.",
+                "וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.",
+                "יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.",
+                "שאפילו היה על שלחן ימים רבים – prior to the Sabbath.",
+                "אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath."
+            ],
+            [
+                "אין פחות משנים – from two days from when they were baked.",
+                "נאכל לשלשה – that he baked them on Friday/the Eve of the Sabbath, because their baking does not supersede neither the Sabbath nor a Festival.",
+                "לתשעה – on the second Sabbath, which is nine [days] from its being baked.",
+                "לעשרה – that they wee baked on a Thursday.",
+                "שני ימים טובים של ראש השנה – prior to Shabbat. It was baked on Wednesday and consumed on the second Sabbath, that is eleven [days], but if you say that they are twelve days, for that Sabbath is Yom Kippur, and the bread is not eaten until Saturday night. This is not difficult = for regarding the matter of consuming the Holy Things, the night follows after the day that passed, therefore, it is called eleven [days].",
+                "ואינו דוחה לא את השבת ולא את יום טוב – because they don’t bake or cook on the Festival other than what one eats on that day alone.",
+                "רבן שמעון בן גמליאל אומר וכו' – but the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ]
+        ],
+        [
+            [
+                "המנחות והנכסים. עד שלא קדשו בכלי – they are not sanctified as an object which is consecrated as such (i.e., irredeemable), but rather that which is consecrated for its value (i.e., redeemable), that one must redeem them and the monies are holy. And especially, when they were impure, they have redemption, before one has consecrated them in a [consecrated] utensil, but if they were defiled even though they had not been consecrated in a [consecrated] utensil, we don’t redeem them.",
+                "העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון – for redemption that is not stated with an object which is consecrated as such (i.e., irredeemable) other than with a animal having a blemish, as it is written (Leviticus 27:11-12): “If [the vow concerns] any impure animal that may not be brought as an offering to the LORD…and the priest shall assess it.” And the Scriptural verse is speaking about animals with blemishes that had been redeemed, for if it was an actual impure animal, when it (i.e., the Biblical verse) states (Leviticus 27:27): “But if it is of impure animals, it may be ransomed as its assessment, [with one-fifth added; if it is not redeemed, it shall be sold at its assessment],” behold, it is stated regarding an impure animal, and our Mishnah comes to inform us that even though we find with something holy an object which is consecrated as such (i.e., irredeemable) and a blemish befell it we redeem it, whereas the birds and the wood and the frankincense and the utensils of service that are sanctified as objects consecrated as such (i.e., irredeemable) and are made impure, we don’t redeem them."
+            ],
+            [
+                "מה שהביא הביא (see also Tractate Menahot, Chapter 5, Mishnah 8) – for we state that it was not for the purpose of his vow that the brought, but rather It is a different free-will offering/donation.",
+                "זו להביא במחבת – for there was an Issaron/one-tenth of an Ephah of choice four placed before him, and he said, [Lo, I pledge myself to bring this choice flour as a meal-offering prepared] in a pan/frying pan, etc.",
+                "הרי זו פסולה – for he appointed it for the utensil that he mentioned and he is not able to change it to t",
+                "אלו להביא בכלי אחד – these that were placed/lying before him.",
+                "הרי אלו פסולים – for where he made a vow for one utensil and brought in two utensils, he sets aside/dedicates from it two handfuls, but he did not vow other than one handful. And further, that the meal -offering is lacking in each and every utensil. But where he vowed for two utensils, but brought [only] for one utensil, it would be an extra meal-offering but where he diminished/reduced the handfuls, for he sifted/selected for it two handfuls, but only took one handful.",
+                "אמרו לו בכלי אחד נדרת – but he was not troubled by their words and he offered it in two utensils, it is invalid, but even though that he did not state that these would be brought in one utensil. Because that now, one cannot say that I have brought another free-will offering, for since they said to him that he made a votive offering in one utensil, he could have said to them: “I because of another vow bring this.”",
+                "כשתי מנחות שנתערבו – for we said in the chapter of the “The One Who Takes a Handful”/הקומץ (Chapter 3, Mishnah 3 of Tractate Menahot)that if he is able to take a handful from this one on its own and from that one on its own, they are kosher/fit, but if not they are invalid. But that which is taught above [in our Mishnah]: “these which are to be brought in two utensils but he brought them in one utensil, they are invalid,” speaks, as for example, that he was not able to take a handful from each one of them on its own."
+            ],
+            [
+                "הרי עלי מנחה מן השעורים יביא מן החטים – for the free-will offerings of meal offerings do not come other than from wheat, and as for example that he said, “Had I known that we don’t bring a meal-offering from barley, I would not have made a votive offering other than from wheat.” But if he said, “I would not vow anything,” he is not liable for anything.",
+                "יביא סלת – as it is written (Leviticus 2:1): “[When a person presents an offering of grain to the LORD,] his offering shall be of choice flour.”",
+                "ר' שמעון פוטר – Rabbi Shimon holds that a person is made responsible for the his concluding words, for since he concluded his words not in accordance with the law of the meal-offering, he is not liable for anything. But the Halakha is not according to Rabbi Shimon (see Talmud Menahot 103b)."
+            ],
+            [
+                "שמן צבור מביאים וכו' – three Esronim (i.e., three-tenths of an Omer) for a bull, for thirteen bulls they are thirty-nine Esronim, and an Issaron (i.e., one-tenth of an Omer) for a lamb; for fourteen lambs they are fourteen Esronim, and two Esronim; for two rams they are four Esronim, that is fifty seven, and for the two daily offerings/Tamidim, two, and for the two lambs for the Musaf/additional offering for Shabbat is two, this is sixty one. But Rabbi Shimon said to them: But were all of them for that self-same day in one utensil, but weren’t these for bulls and these for rams and lambs, for if he mixed/combined them, he invalidated them, for the meal-offering of bulls – their mixture was thick, two LOG (i.e., a LOG equals the volume of six eggs bulk) for an Issaron, one-half of a Hin for thee Esronim, but for the meal offering of lambs, their mixture was thin, one-quarter of a Hin for an Issaron, which is three LOG, and they absorb one from another , and it is found that this one is less and that one has more. But for what reason does an individual not bring sixty-one Esronim in one utensil, for up to sixty, one can thoroughly mix in one LOG. But this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated in the chapter [nine, Mishnah three of Tractate Menahot] “Two Measures”/שתי מדות – even a meal offering of sixty Esronim, it does not have any ought one Log. But even though it was all mixed, since it was appropriate to be mixed, the mixing does not make it indispensable., for such we hold that everything wherever from the proportions and properties of the mixture a perfect fusion is possible, the real act of mixing thoroughly is not indispensable (see Talmud Hullin 83b), but that which is not appropriate for a thorough mixture, the thorough mixture makes it indispensable.",
+                "וששים ואחד אין נבללים – in astonishment!",
+                "קרטוב (1/64th of a LOG or 3/32 of an egg-bulk) – a fourth of a fourth of a LOG.",
+                "אין מתנדבים לוג – wine for libations. For we have not found a meal-offering of libations of one LOG and not of two nor of five [of wine].",
+                "אבל מתנדבים ג' לוגים – that are appropriate for a lamb. And four [LOG] that are appropriate for a ram. And six LOG which is one-half of Hin that are appropriate for a bull. But from six [LOG] and above, they volunteer as a free-will offering, for seven are appropriate for three of them for a lamb and four for a ram, and eight are appropriate for two rams, and nine are appropriate for a lamb and a bull, ten are appropriate for a ram and a bull, eleven are appropriate for two rams and a lamb. And similarly throughout."
+            ],
+            [
+                "מתנדבים יין – without choice flour and oil, and we offer it as a libation for sixty on its own.",
+                "ואין מתנדבים שמן – without choice flour and wine.",
+                "מתנדבין שמן – and he takes a fistful and offers up the handful [of the meal-offering] which is offered up as incense but the remnants are consumed.",
+                "שכן הוא קרב חובתו בפני עצמו – with his obligation it is offered on its own. Even though it comes as an obligation with the meal offering, it is not indispensable to the meal-offering.",
+                "תאמר בשמן כו' – for since we do not find it in it, for it is not in a utensil on its own, now also it is not brought.",
+                "אפילו פרידה אחת – one turtle-dove or one pigeon, we make a free-will offering among the two [of them]. And the Halakah is that we make free-will offerings of wine and oil on their own, and we make a free-will offering of a meal-offering of libations, whether the libations of a bull or whether the libations of a ram or a lamb. And all of the sacrifices come as a jointly owned free-will offering, except for the meal-offering, because it is stated regarding it \"נפש\"/an individual soul, as it is written (Leviticus 2:1): “When a person presents an offering of grain [to the LORD, his offering shall be of choice flour].”"
+            ]
+        ],
+        [
+            [
+                "הרי עלי עשרון. פירשתי – I will bring several Esronim but I don’t know how many I stated.",
+                "יביא ששים עשרונים – for if he vowed less than this, it does not matter to him, for it teaches [in the Mishnah] and he states: “What that I expressly said will be for my vow, and the rest will be for a free-will offering.” But more than this one does not have to supply, for one meal-offering is not larger than sixty Issarons (see Tractate Menahot, Chapter 12, Mishnah 4).",
+                "הרי עלי מנחה – a person who states, “I pledge myself to bring a mere grain-offering.”",
+                "יביא איזה שירצה – from the five meal offerings (explained in the Torah: choice flour, in a deep and covered pan, in a pan – without a lid, baked loaves and baked wafers).",
+                "מיוחדת – which is called a mere meal/grain-offering, but it does not have a differentiating epithet, for all of the rest of the meal/grain-offerings have a differentiating epithet, the meal offering of the pan-without a lid, the meal-offering of the deep covered pan, the meal-offering that is baked. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מנחה מין המנחה – he who says, “I pledge myself to bring a meal-offering,” or a kind of meal-offering.",
+                "יביא אחת – from the meal-offerings that are mentioned in the portion (i.e., choice flour, in a deep and covered pan, in a pan -without a lid, baked loaves and/or baked wafers).",
+                "מנחות – are upon me [as a pledge to bring] or that he states: “from a kind/species of the meal offerings are upon me,” he would bring two meal-offerings from one kind.",
+                "פירשתי – kids of meal-offerings that I would bring, but I don’t know how many kinds they are that I vowed to bring.",
+                "מביא חמשתן – a meal-offering of choice flour, a meal-offering in a deep and covered pan, a meal- offering in a pan-without a lid, a meal-offering of that which is baked in an oven and it comes from two kinds – loaves and wafers.",
+                " ... 6) Rebbi says: Since it says 'mincha [shel esronim],' it means he specified one [amount]. Perhaps he specified to bring a mincha of one issaron; if he brings 60 issaron in place of [lit. 'in the vessel of] one issaron, it could be an extraneous mincha. Rebbi is of the opinion that since he specified exaclt how big the mincha will be, [he must bring that exact one], therefore he must bring 60 menachot from 1 through 60, one of 1 issaron, one of two issarons, one of three, one of four, until 60. He will find himself bringing in total 1830 issaron of flour, and for certain one of them will fulfill his vow, and it is not a Nedava. The halacha is not according to Rebbi. [If you specified, and forget what you specified, you bring only a 60 issaron mincha.]",
+                "יביא ששים עשרון – for more than this he is not able to supply. But if he vowed less than this, if does not matter to us, for he makes a condition and states how many he specified will be for my vow and the rest will be a free-will offering (see also, Mishnah 8 in this chapter).",
+                "רבי אומר – since he said “a meal-offering,” that implies one, so we see, he established it in one utensil, but if he would bring sixty in one utensil, perhaps he vowed less than this, it would be an additional meal-offering, for Rabbi holds that the appointment of a portion is substantial, therefore, he should bring sixty meal-offerings from one until sixty, one of one Isaron, and one of two {Esronim] and one of three [Esronim] and one of four [Esronim] until sixty. That it is found that he brings among them all one thousand eight hundred and thirty Esronim, for certainly vowed one of them, but it is not a free-will offering. But the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "לא יפחות משני זגירין – two large logs, for the least of wood is two.",
+                "והמעלה את הקומץ בחוץ חייב – [is liable for] extirpation, for it is an offering on the altar. But with this general rule it is also offering up a handful inside for the burning on the altar is valid; therefore, five handfuls are considered and not any more, for the person who offers up a handful inside is not considered as a sixth handful.",
+                "ושני בזיכים – of shewbread."
+            ],
+            [
+                "לא יפחות מדינר זהב – and he that would state a gold coin. For if not, perhaps he states a piece of gold bar, that is a piece of gold.",
+                "נחושת לא יפחות ממעה כסף – that he should bring copper that is worth a Maah of silver (i.e., a Maah is a small silver coin worth thirty-two peruta or one-sixth of a dinar = the Biblical gerah).",
+                "פירשתי – such and such [an amount of] gold.",
+                "ואיני יודע כמה פירשתי – he should bring so much until that he would himself would know that he never intended for so much."
+            ],
+            [
+                "הרי עלי יין – for libations.",
+                "לא יפחות משלשה לוגין – for they are the least that are of the libations. A quarter of a Hin for a lamb are three Logs, for a Hin is twelve LOG.",
+                "שמן לא יפחות מלוג – that the least that is for a meal/grain-offering is an Issaron of choice flour, and it requires a LOG of oil.",
+                "רבי אומר שלשה לוגין – like the least that is in the meal/grain-offering is an Issaron for a lamb mixed with a quarter of Hin of oil. But the Halakha is not according to Rabbi [Judah the Prince].",
+                "כיום מרובה – like the First Day of the Festival of the Sukkot holiday when it falls on the Sabbath. For on that day, there is an abundance of libations for the obligatory sacrifices of the day from the rest of the days of the year. For there were thirteen bulls and fourteen lambs and four additional sacrifices – two for the Additional Sacrifices of the Sabbath and two for the Additional sacrifices of the Festival [of Sukkot], and two rams and one goat (see Numbers 29:12-16). And the libations required for all of them one-hundred and forty LOG."
+            ],
+            [
+                "הרי עלי עולה יביא כבש. ר' אלעזר בן עזריה אומר או תור או בן יונה – in the place of the first Tanna/teacher (i.e., anonymous teacher), he would not call a mere burnt offering anything other than a burnt offering of cattle, and the least that is of the burnt offering of cattle is a lamb, therefore he would bring a lamb. But in the place of Rabbi Eleazar ben Azariah they would call a mere burnt offering also for the burnt offering of birds, therefore, he would bring a turtle dove or a pigeon. And the [one] Master according to his place and the [other] Master according to his place.",
+                "יביא פר ועגל – male [bulls and calves] but not females, for a burnt offering is not furnished other than with males. But our Mishnah is [according to] Rabbi [Judah the Prince] who states further on (see the conclusion of Tractate Menahot, Chapter 12, Mishnah 8) that a person who vows a free-will offering of a small animal and he brings a large one has not fulfilled his religious obligation. But the Rabbis dispute him and state that one who vows a free-will offering and he brought a large one has fulfilled his religious obligation, for there is within the general category of that which is numerous that which is small in size. And the Halakha is according to the Sages.",
+                "פירשתי – one of the sacrifices of cattle.",
+                "ואיני יודע מאיזה מהן פירשתי – he should bring from all the kinds of male cattle, large and small, which are a bull, a calf, a ram, a goat, a kid and a lamb.",
+                "פירשתי – [I explicitly mentioned] the species. But I don’t know what I mentioned specifically. Whether it is a species of cattle or a species of bird."
+            ],
+            [
+                "תודה ושלמים – either a thanksgiving offering or a peace-offering.",
+                "יביא כבש – which is the least that is of the thanksgiving and peace-offerings.",
+                "יביא פר ופרה – for the thanksgiving offering and/or peace-offering can be furnished by [either] males or females.",
+                "ורחל – a female lamb/sheep which is two years old.",
+                "גדי – [a kid] which is one year old from the goats.",
+                "שעיר – a goat which is two years old.",
+                "טלה – a lamb which is one year old."
+            ],
+            [
+                "יביא הוא ונכסיו במנה – such is explained its law in the Oral Tradition that the value of a bullock with its libations is a Maneh (i.e., 100 denar).",
+                "עגל יביא הוא ונסכיו בחמש – [five] Selas (i.e., one Sela equals four Denars).",
+                "אמר הרי עלי שור במנה – he should bring it for a Maneh (i.e., a Maneh equals twenty-five Selas), except for its libations, for such is what they (i.e., the Rabbis) established.",
+                "שור במנה הביא שנים במנה לא יצא – for it was established that a bull is with a Maneh.",
+                "קטן והביא גדול יצא. רבי אומר לא יצא – because of this, it (i.e., the Mishnah) teaches the dispute of Rabbi [Judah the Prince] and the Rabbis here in the concluding clause, to explain, that the opening clause is not the opinions of all but rather that it is that of Rabbi [Judah the Prince] and not the Sages, and the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "ונסתאב – a blemish befell it, for a blemish is called impure, as it is written (Leviticus 27:11-12): “if [the vow concerns] any impure animal that may not be brought as an offering to the LORD, [the animal shall be presented to the priest. And the priest shall assess it whether high or low, whatever assessment is set by the priest shall stand],” and the Biblical verse speaks regarding [animals with] blemishes, as we explained in our chapter above (see the previous Mishnah).",
+                "ואם רצה יביא בדמיו שמים – but it is not similar to the first clause where we said that for a bull, one brings a Maneh (i.e., 100 denar) but if he brought two [bulls] for a Maneh, he did not fulfill his religious obligation, for there when he said, “I pledge myself [to bring] an ox for a Maneh [to the value of a Maneh], he is liable until he brings it, but here, with this bull that developed a blemish is different, for since he said I will sacrifice this bull as a burnt offering and it became blemished, his vow is gone, and he is not able to further fulfill it.",
+                "רבי אוסר – [Rabbi Judah the Prince forbids it] ab initio. But if he brought it, he has fulfilled his religious obligation. For since that he stated this, he is not liable for them (or property which may be resorted to in the event of non-payment). But the Halakha is not according to Rabbi [Judah the Prince].",
+                "הבינוני שבהם הקדש – even the middle-sized one of them is dedicated [to the Temple]. For if he has two, the large one is dedicated. For one who dedicates [to the Temple] dedicates generously, and for something undefined, the best of them is dedicated as it is written (Deuteronomy 12:11): “[then you must bring everything that I command you to the site where the LORD your God will choose to establish His name; your burnt offerings and other sacrifices, your tithes and contributions,] and all the choice votive offerings that you vow to the LORD.” And similarly, if he has three [lambs], we are concerning even for the middle-sized one , for we don’t know upon which of them occurs the dedication, if it is the large one which is done generally, or the middle-sized one which is generous [in comparison to] the small one. Therefore, both of them are forbidden. But however, if he did not make an offering to the altar of any other than one of them, and how do we act that he permits one of them and delays [the offering] of the middle-sized one until a blemish befalls it, and he redeems that one for the largest one. For whichever way you turn, if it is the middle-sized one upon which dedication occurs and not on the large one, indeed a blemish befell it and he redeemed it. But if it was on the large one upon which the dedication fell initially, and it is found that the middle-sized one was not consecrated from the outset.",
+                "פירשתי – [I explicitly expressed] which if them but I didn’t know which it is.",
+                "או שאמר לי אבא – [my father told me] at the time of his passing, one of my bulls I explicitly expressed for dedication but I don’t know on which of them he told me.",
+                "הגדול שבהן הקדש – for where that he stated that I explicitly expressed it there is no doubt that it is the largest one I expressed."
+            ],
+            [
+                "בבית חוניו – The Temple that Khonyo, the son of Shimon HaTzaddik built in Alexandria of Egypt. For when Shimon HaTzaddik (see Tractate Avot, Chapter 1, Mishnah 2 – one of the last of the generation of the Great Assembly who stated that the world stands on three “pillars”: Torah, Divine Service and Deeds of Loving Kindness) [was about] to die (see the Baraita in Tractate Menahot 109b), he said to them (i.e., his sons): Khonyo, my son will serve in my place, because he is an expert and familiar with the Divine Service more than Shimei his brother. But Khonyo did not accept upon himself to become the High Priest because Shimei his brother was two and half years older than him. And Shimei was appointed as High Priest in place of his father. Subsequently, Khonyo became jealous of Shimei his brother, he (i.e., Shimei) said to him: “Come and I will teach you the order/arrangement of the Divine Service. He dressed him in a thin, fine linen shirt/undercoat, that women wear upon their flesh and upon it a small, narrow belt/girdle and he placed him near the Altar; he went and said to his brethren the Kohanim: “See what this person vowed and fulfilled to his beloved,” that day when I will be appointed to be High Priest, I will wear your fine linen shirt and I will gird myself with your belt/girdle. His brethren the Priests desired to kill him, he recounted to him the entire event, they wished to kill Khonyo, he (i.e., Khonyo) ran from before them to the house of the King. And yet, everyone who sees him states that this is him, he went to Alexandria of Egypt where there were myriads of Jews and made there a Temple and built an altar and offered upon it in the name of God. And regarding that altar Isaiah prophesied (Isaiah 19:19): “In that day, there shall be an altar to the LORD inside the land of Egypt [and a pillar to the LORD at its border].” And this House (i.e., Temple) stood for close to two hundred years and is called “The House of Khonyo” in his name. And everyone agrees that the sacrifices that they would offer there were not a sacrifice. Therefore, whomever said, “May a burnt-offering sacrifice be upon me” – and he offered it there did not fulfill his vow. ",
+                "שאקריבנה בבית חוניו – it was made like one who says : “May a burnt-offering sacrifice be upon me on the condition that I will kill it and not be liable for it, therefore if he offered it in the House of Khonyo, he did not fulfill his vow, but he is liable for extirpation because he slaughters outside [the Temple courtyard], for he called upon it the designation of a burnt-offering.",
+                "רבי שמעון אומר אין זו עולה – and behold it is completely unconsecrated, for the designation of consecrated does not occur to it at all when he stated that I will offer it in the House of Khonyo. But the Halalkha is not according to Rabbi Shimon.",
+                "ואם גלח בבית חוניו לא יצא – but rather, he should return and shave [at the conclusion of his period of Naziriteship] in the Temple in Jerusalem, and there he should bring his sacrifices.",
+                "שאגלח בבית חוניו אם גלח בבית חוניו יצא – that this man who took the vow of becoming a Nazirite in order that he could shave in the House of Khonyo, he intended to cause himself suffering, but because he was close to the House of Khonyo and far from the land of Israel, he stated, “If I can [offer it] in the House of Khonyo, I will go to the trouble of doing so. More than that he is not able to cause himself suffering, but the designation of being a Nazirite does not fall upon him but he becomes like a person who took an oath that he would not drink wine until a certain time.",
+                "רבי שמעון אומר – He is not a Nazirite at all and is permitted to drink wine. But the Halakha is not according to Rabbi Shimon.",
+                "ואין צריך לומר לדבר אחר – if they served for idolatry, they would not serve [as priests] any longer in Jerusalem.",
+                "והרי הן כבעלי מומין (see Tractate Zevakhim, Chapter 12, Mishnah 1) – that they take their portions and eat Sacred Things [but do not offer sacrifices]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..ab9cd80e1bf8acc48a6083bb7f677ac21bb3d842
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/On Your Way.json	
@@ -0,0 +1,820 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Menachot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>כל המנחות שנקמצו שלא לשמן.</b> כגון שהתנדב מנחת מרחשת והביאה, וקמצה הכהן לשם מחבת:",
+                "<b>כשרות.</b> ומקטיר הקומץ ושייריה נאכלים. שקמיצת המנחה במקום שחיטת הקרבן עומדת, וכשם שכל הזבחים שנשחטו שלא לשמן כשרים כדילפינן מקרא בריש מסכת זבחים, הכי נמי כל המנחות שנקמצו שלא לשמן כשרות:",
+                "<b>אלא שלא עלו לבעלים לשם חובה.</b> הוה מצי למתני ולא עלו לבעלים לשם חובה, והא דקתני אלא דמשמע דכל דינם כמנחות כשרות אלא דבר זה, לאשמועינן דאסור לשנויי בה שינוי אחר, שאם עבר וקמצה שלא לשמה אסור לתת הקומץ בכלי שרת שלא לשמה:",
+                "<b>שלא עלו לבעלים לשם חובתו.</b> ולא יצא ידי נדרו וצריך להביא מנחה אחרת לשם מרחשת:",
+                "<b>חוץ ממנחת חוטא.</b> כגון מנחה הבאה על טומאת מקדש וקדשיו, אם לא תשיג ידו לשתי תורים:",
+                "<b>ומנחת קנאות.</b> של סוטה. שאם קמצן שלא לשמן, כגון לשם נדבה, או נתן בכלי שרת את הקומץ שלא לשמו, או הלך או הקטיר שלא לשמו, או חישב באחת מן העבודות הללו הריני עובד לשמן ושלא לשמן. אלו מנחות פסולות ואין שייריהן נאכלים. וטעמא הוי משום דמנחת חוטא חטאת קרייה רחמנא. ובחטאת כתיב ושחט אותה לחטאת, ולקח מדם החטאת, שתהא שחיטה ולקיחה דהיינו קבלת הדם לשם חטאת. ומנחת קנאות הואיל וכתיב בה עון דכתיב מנחת זכרון מזכרת עון, כחטאת שויוה רבנן. ומנחת העומר, אע״ג דלאו מנחת חוטא היא ולאו מנחת קנאות היא, קמצה שלא לשמה פסולה מהקטיר, ואין שייריה נאכלים, הואיל ובאה להתיר החדש ולא התירה. וכל המנחות שנקמצו שלא לשמן כשרות דתנן במתניתין, דוקא במנחות שאין להם זמן קבוע איירי, ולא במנחת העומר שקבע לה זמן:",
+                "<b>או שלא לשמן ולשמן.</b> דלא תימא לשמן ושלא לשמן הוא דפסולה, דתפוס לשון אחרון, אבל שלא לשמן ולשמן כשרות, קמ״ל:"
+            ],
+            [
+                "<b>זר ואונן וטבול יום כו׳</b> כולהו מפורשים בפרק ב׳ דזבחים. ומוכחינן להו מקראי דעבודתן פסולה:",
+                "<b>ערל.</b> כהן שמתו אחיו מחמת מילה:",
+                "<b>יושב.</b> דבעינן לעמוד לשרת. ",
+                "<b>על גבי כלים כו׳.</b> דבעינן שלא יהיה דבר חוצץ בינו ובין הרצפה:",
+                "<b>בן בתירא אומר יחזיר.</b> הקומץ לתוך המנחה:",
+                "<b>ויחזור ויקמוץ בימין.</b> והוא הדין לכל הנך פסולים דחשיב במתניתין סבירא ליה לבן בתירא שאם עבר אחד מהן וקמץ יחזיר הקומץ למקומו ויחזור כהן כשר ויקמוץ. ואין הלכה כבן בתירא:",
+                "<b>עלה בידו צרור.</b> נמצא קומץ חסר מקום הצרור או גרגיר מלח או קורט של לבונה. דקודם קמיצה בורר כל הלבונה לצד אחד וקומץ ואח״כ מלקט אותם ונותנה עם הקומץ ושורף הכל, ואם נזדמן בתוך הקומץ גרגיר מלח או קורט של לבונה הרי הקומץ חסר כדי מקום הקורט:",
+                "<b>מבורץ.</b> מלא וגדוש:",
+                "<b>שקמצו בראשי אצבעותיו.</b> שלא פשטן על כל פס ידו:",
+                "<b>פושט את אצבעותיו על פס ידו.</b> מכניס צדי אצבעותיו בקמח ומכניס הקמח לתוך ידו ומוחק באצבע קטנה שלא יצא הקמח חוץ לקמיצה ומוחק בגודל שלא יצא הקמח חוץ לאצבע. וזה היה צריך לעשות במנחת מחבת ומרחשת דמעשיהן אפויין ולאחר אפייתן פותתן וקומץ, ואי אפשר לפותתן דקות כל כך שלא יהיו יוצאות חוץ לקומץ, הלכך מוחק בגודל מלמעלה ובאצבע קטנה מלמטה. וזו היתה מעבודות קשות שבמקדש, דבקושי גדול יכול להשוות שלא יהא לא חסר ולא יתר. ורמב״ם כתב, שנדחו דברי האומר שזו עבודה קשה שבמקדש, והוא מפרש וקומץ כדקמצי אינשי האמור בגמרא [דף י״א], דהיינו שממלא כפו ממנו כדרך שבני אדם ממלאים ידיהם ממה שלוקחים בידם. ואני אומר, שאין פירוש כדקמצי אינשי אלא שמכניס צדי אצבעותיו בקמח ומכניס הקמח בצדי אצבעותיו לתוך ידו, אבל אינו נוטל קמח אלא מלא שלש אצבעותיו על פס ידו ולא יותר, וכדי שלא יהיה מבורץ ומבצבץ ויוצא, מוחק מלמטה באצבע קטנה ומלמעלה בגודל. ולא נדחו כלל דברי האומר שזו עבודה קשה מעבודות קשות שבמקדש ושיטת הגמרא כדברי. וכן פירשוה כל רבותי:"
+            ],
+            [
+                "<b>ריבה שמנה.</b> ששיעור השמן. לוג לכל עשרון. ואם ריבה, שנתן שני לוגין או יותר לעשרון דחזו לשתי מנחות, פסול:",
+                "<b>חיסר שמנה.</b> פחות מלוג שמן לעשרון סולת:",
+                "<b>חיסר לבונתה.</b> שלא נתן בה אלא קורט אחד של לבונה. אבל אם יש בה שני קרטין כשרה, דכתיב (ויקרא ו׳:ח׳) את כל הלבונה אשר על המנחה, כל, משמע אפילו קורט אחד, דכל משמע כל דהוא כדכתיב (מלכים ב ד׳:ב׳) אין לשפחתך כל בבית. את, לרבות עוד קורט אחד, הרי שנים. ואילו ריבה לבונתה לא קתני, דלא פסל אלא כשריבה יותר על שני קומצים דאז ריבה יותר מדאי:",
+                "<b>לאכול שייריה בחוץ.</b> חוץ לעזרה:",
+                "<b>או להקטיר קומצה בחוץ.</b> דמחשבה פוסלת בין שחשב על אכילת אדם בין שחשב על אכילת מזבח, דכתיב (ויקרא ז׳:י״ח) ואם האכל יאכל, בשתי אכילות הכתוב מדבר אחת לאכילת אדם ואחת לאכילת מזבח, וההוא קרא במחשבה מיירי דכתיב (שם) המקריב אותו לא יחשב, בשעת הקרבה הוא נפגל ואינו נפגל ביום השלישי, אלמא במחשבה מיירי שחשב עליו לאכלו ביום השלישי:",
+                "<b>פסולה.</b> דמחשבת חוץ למקומו פוסלת בקמיצת המנחה כמו שפוסלת בשחיטת הזבח. ומה שפוסל בזבח בשחיטה בקבלת הדם בהולכה בזריקת הדם, פוסל המנחה בקמיצה בנתינה בכלי שרת בהולכה בהקטרת הקומץ ולבונה, ארבעה כנגד ארבעה. והקומץ והלבונה עצמן חשובים גבי מנחה כמו הדם והאימורים אצל הזבח. ושיירי מנחה הנאכלים, כבשר הזבח הנאכל. ובפרק ב׳ דזבחים מפורשים כל הני פסולי והתם ילפינן להו כולהו מקראי:",
+                "<b>לאכול דבר שדרכו לאכול.</b> כגון שיריים:",
+                "<b>דבר שדרכו להקטיר.</b> כגון הקומץ. אבל אם חשב לאכול הקומץ או להקטיר השיריים חוץ לזמנו, לא פסל, דבטלה דעתו אצל כל אדם:",
+                "<b>ובלבד שיקרב המתיר.</b> הקומץ כהלכתו. כאילו היה כשר, שלא יהא שם שום פסול אלא הפגול בלבד. אבל אם יש בו פסול אחר אינו חשוב יותר פגול ואין בו כרת:",
+                "<b>קמץ בשתיקה.</b> שלא חשב שום מחשבת פסול בשעת קמיצה:",
+                "<b>ונתן בכלי והלך והקטיר חוץ לזמנו.</b> כלומר, שבשלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:"
+            ],
+            [
+                "<b>קמץ חוץ למקומו.</b> חשב בשעת קמיצה לאכול השיריים חוץ לעזרה:",
+                "<b>נתן בכלי הלך והקטיר חוץ לזמנו.</b> ובאחת משלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:",
+                "<b>מנחת חוטא וקנאות.</b> יש בהן עוד פסול אחר המוציאן מידי פגול, כגון שלא לשמן, דאמרינן בריש פרקין דפסולות אם קמצן שלא לשמן, ושלשת שאר העבודות חשב עליהן חוץ לזמנן, או אפילו הראשונה חוץ לזמנה והשאר שלא לשמן, הוציאו מידי פגול:",
+                "<b>או שקמץ או נתן בכלי או הוליך או הקטיר שלא לשמן.</b> כלומר אי זו מאלו שעשה שלא לשמן והשאר על מנת לאכול לשיריים חוץ לזמנו לא קרב המתיר כמצותו ואין בשיריים כרת:",
+                "<b>כזית בחוץ כזית למחר.</b> חשב באחת מן העבודות שתי מחשבות חוץ לזמנו וחוץ למקומו. ועד השתא איירינן בשתי עבודות שחשב באחת חוץ לזמנו ובאחרת חוץ למקומו, ועכשיו מיירי שחשב בשתיהן בעבודה אחת. ולרבי יהודה איצטריך, דלא תימא בשתי עבודות הוא דפליג רבי יהודה דבתר קמייתא אזלינן, אבל בחדא עבודה מודה, קמשמע לן:",
+                "<b>כזית למחר וכזית בחון.</b> אף על פי שחשב תחלה לחוץ לזמנו הוציאתו שניה מידי כרת:",
+                "<b>אמר רבי יהודה זה הכלל כו׳</b> ר׳ יהודה פליג אתנא קמא בין בעבודה אחת בין בשתי עבודות. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>הקומץ את המנחה.</b> מודה ר׳ יוסי שהוא פגול. משום דבעי למתני סיפא להקטיר לבונתה למחר ר׳ יוסי אומר פסול ואין בו כרת, מהו דתימא טעמא דר׳ יוסי משום דסבר אין מפגלין בחצי מתיר, כלומר שאם חשב לעבוד למחר עבודת חצי מתיר לא פיגל, והך לבונה חצי מתיר הוא, דבין הקטרת קומץ ולבונה מתירים השיריים, ואפילו רישא כי חשב בהקטרת קומץ עבודת חצי מתיר היא ופליג רבי יוסי, קא משמע לן דבהא מודה. דטעמא לאו משום הכי הוא, אלא משום דאין מתיר מפגל את המתיר:",
+                "<b>מה שנה זו מן הזבח.</b> שהשוחטו על מנת להקטיר אימורים למחר פגול:",
+                "<b>אינה מן המנחה.</b> אינה ממין המנחה כמו הקומץ, ואע״פ שהוא ממתירי המנחה. דקסבר רבי יוסי שאין מתיר מפגל את המתיר, שאין עבודת מתיר זה שהוא קומץ מועלת לפגל מתיר האחר שהיא הלבונה במחשבה שהוא מחשב על הלבונה בעבודת הקומץ. ורבנן אמרי ליה, כי אמרינן דאין מתיר מפגל את המתיר, היכא דלא אקבע בחד מנא, כגון שני כבשי עצרת דשניהם מתירים את הלחם, ואם שחט אחד מהם על מנת לאכול את חבירו למחר שניהם כשרים. אבל היכא דאקבעו בחד מנא, כגון קומץ ולבונה ששניהם בכלי אחד, מועלת מחשבת מתיר זה לפגל מתיר אחר. והלכה כחכמים:"
+            ],
+            [
+                "<b>שחט שני כבשים.</b> של עצרת, דכתיב בהו שני כבשים בני שנה לזבח שלמים, ואותן כבשים מתירין ומקדשין לשתי הלחם, שאין הלחם קדוש אלא בשחיטת שני כבשים, הואיל והוזקקו עמו בתנופה. ושאר כבשים של עצרת, דמוספים נינהו:",
+                "<b>לאכול אחת מן החלות למחר.</b> וזמן אכילת החלות אינו אלא ליום ולילה, כדין מנחה, שנאמר בה כחטאת וכאשם:",
+                "<b>הקטיר שתי בזיכין.</b> לשתי מערכות של לחם הפנים כדכתיב (ויקרא כ״ד:ו׳) ושמת אותם שתים מערכות, היתה על כל מערכת כף אחת שיש בו לבונה כדכתיב (שם) ונתת על המערכת לבונה זכה. ושתי הכפות הללו שבהם נתונה הלבונה נקראים שני בזיכים. והלבונה נקטרת כדכתיב (שם) והיתה ללחם לאזכרה. והלחם נאכל, וזמן אכילתו כל אותו שבת שמסירים אותו מן השלחן בלבד. ואם בשעה שהקטיר שני בזיכים של לבונה חשב על אחת מן המערכות של לחם לאכלו למחר, כלומר שלא בזמנו:",
+                "<b>אותה חלה.</b> של שתי הלחם של עצרת:",
+                "<b>ואותו הסדר.</b> של לחם הפנים:",
+                "<b>זה וזה פגול.</b> שכולן נחשבים גוף אחד:",
+                "<b>נטמאת אחת מן החלות.</b> דוקא כשנטמאת אחת משתי הלחם קודם זריקת דם הכבשים, או אחד מן הסדרים קודם הקטרת הבזיכים, הוא דאפליגו רבי יהודה ורבנן. אבל אם נטמא לאחר זריקת הדם או לאחר הקטרת הבזיכים, דברי הכל הטמא בטומאתו והטהור יאכל:",
+                "<b>שאין קרבן צבור חלוק.</b> בגמרא מסיק דלא מקרא ולא מסברא אמרה רבי יהודה למלתיה, אלא גמרא ערוך בידו. וכך היה מקובל מרבותיו שאין קרבן צבור חלוק ואם נפסל חציו נפסל כולו:"
+            ],
+            [
+                "<b>התודה מפגלת את הלחם.</b> שהלחם בא בשביל התודה והוא טפל לה, ואין התודה טפילה ללחם. וכן שני כבשים של עצרת, שתי הלחם הבאים עמהם הם טפלים לכבשים ואין הכבשים טפלים ללחם, והעיקר מפגל הטפל ואין הטפל מפגל העיקר. ואי אשמועינן תנא האי דינא בתודה ולא אשמועינן בכבשים של עצרת הוה אמינא התם הוא דכי מפגל לחם לא מפגלא תודה משום דלא הוזקקו בתנופה עם החלות, אבל כבשים דהוזקקו בתנופה עם החלות דכתיב (ויקרא כ״ג) והניף הכהן אותם על לחם, אימא כי מפגל לחם לפגלו נמי כבשים. ואי תנא כבשים, הוה אמינא התם כי מפגלי כבשים מפגל לחם משום דהוזקקו זה עם זה בתנופה, אבל תודה דלא הוזקקו אימא כי מפגל בתודה לא מפגלי בחלות, צריכא:"
+            ],
+            [
+                "<b>הזבח מפגל את הנמכים.</b> והשותה מהן ענוש כרת:",
+                "<b>משקדשו בכלי.</b> לאחר ששמו אותם בכלי שרת, שהכלי מקדשן קדושת עולם דשוב אין להם פדיון:",
+                "<b>דברי ר׳ מאיר.</b> דרבי מאיר סבר שנסכים מתפגלים, לפי שהדם של הזבח הוא שמכשיר ומתיר אותן למזבח, והואיל ויש להן מתיר, מתפגלים במחשבת חוץ לזמנו. וחכמים פליגי עליה בפרק בית שמאי במסכת זבחים [דף מ״ד] ואמרי שהנסכים אין להם מתיר, לפיכך אין מתפגלין. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>פיגל בקומץ.</b> בהקטרת הקומץ חשב על השיריים לאכלן שלא בזמנן:",
+                "<b>עד שיפגל בכל המתיר.</b> והקטרת אחד מהן חצי מתיר הוא, דאיכא נמי הקטרת חבירו, שאין שיירי המנחה מותרים באכילה לכהן עד שיקטירו הקומץ והלבונה:",
+                "<b>במנחת חוטא ובמנחת קנאות.</b> שאין בהן לבונה, והקומץ לבדו הוא המתיר:",
+                "<b>שחט אחד מן הכבשים.</b> של כבשי עצרת. ואין הלחם מותר אלא אחר שישחטו שניהן:",
+                "<b>הקטיר אחד מן הבזיכין.</b> והרי אין מתיר הלחם אלא הקטרת שניהם:",
+                "<b>ר׳ מאיר אומר פגול.</b> דסבר חצי מתיר נמי מפגל. ואין הלכה כרבי מאיר:"
+            ]
+        ],
+        [
+            [
+                "<b>הקומץ את המנחה לאכול.</b> חוץ לזמנו:",
+                "<b>דבר שאין דרכו לאכול.</b> כגון הקומץ והלבונה:",
+                "<b>ולהקטיר.</b> חוץ לזמנו:",
+                "<b>דבר שאין דרכו להקטיר.</b> השיריים שדרכן לאכול ואין דרכן להקטיר:",
+                "<b>כשר.</b> דאין זו חשובה מחשבה, דבטלה דעתו אצל כל אדם:",
+                "<b>רבי אליעזר פוסל.</b> דכתיב (ויקרא ז׳:י״ח) ואם האכול יאכל מבשר זבח שלמיו, בשתי אכילות הכתוב מדבר, אחת אכילת אדם ואחת אכילת מזבח, לומר לך כשם שפוסלת אכילת אדם לאדם כגון שיריים אם חשב עליהם לאדם לאכלם חוץ לזמנו, ואכילת מזבח למזבח כגון קומץ אם חשב עליו להקטירו שלא בזמנו, כך פוסלת מחשבת אכילת אדם כגון שיריים אם חשב עליהם למזבח להקטירן חוץ לזמנן, מדאפקינהו רחמנא לתרווייהו בלשון אכילה שמע מינה כי הדדי נינהו, ומחשבים מזו לזו. ורבנן סברי, להכי אפקה רחמנא להקטרה בלשון אכילה, לומר לך מה אכילה בכזית אף מחשבת הקטרה בכזית. ולעולם אכילה כאורחיה משמע, קומץ למזבח ושיריים לאדם. והלכה כחכמים:"
+            ],
+            [
+                "<b>לא יצק.</b> סדר המנחה, בתחלה נותן שמן בכלי, ואח״כ נותן את הסולת, ואח״כ חוזר ויוצק שמן ובולל והכי מפרש בפרק אלו המנחות נקמצות [דף ע״ה]:",
+                "<b>לא יצק ולא בלל כשר.</b> כגון שנתן כל השמן שבלוג במתן ראשון שהוא קודם לעשייתה. דאי חיסר שמנה אמרינן בפרק קמא [דף י״א] שהיא פסולה. ובגמרא בפרקין מוכח דיציקה מעכבת, ומפרש לא יצק, לא יצק כהן אלא זר, דמקמיצה ואילך מצות כהונה אבל יציקה ובלילה כשרים בזר. ולא בלל דקתני, על כרחך לא בלל כלל, דבלילה ודאי אינה מעכבת ומתניתין הכי קאמר, לא יצק כהן אלא. זר, או לא בלל כלל, כשר:",
+                "<b>לא פתת.</b> [כדכתיב] (ויקרא ב׳) פחות אותה פתים. אע״ג דבמנחת מחבת בלבד כתיב, הוא הדין לכל המנחות הנאפות תחלה, כגון מחבת ומרחשת ומאפה, מצוה לפותתן כולן ואח״כ קומץ. וזה אם לא פתת אלא כדי קמיצה, כשר:",
+                "<b>לא מלח.</b> כל המנחה כולה, אלא הקומץ. דאילו מליחת הקומץ מעכבת היא:",
+                "<b>לא הניף.</b> במנחת חוטא ומנחת קנאות דטעונות תנופה:",
+                "<b>לא הגיש.</b> כדכתיב (שם) והגישה אל המזבח. שהכהן מוליכה אצל המזבח ומגישה בקרן דרומית מערבית כנגד חודה של קרן:",
+                "<b>פתיתים מרובות.</b> גדולות יותר מהדין שמפורש בהן מנחת ישראל כופל אחת לשנים ושנים לארבע ומבדיל. ואיצטריך לאשמועינן פתיתים גדולות ואע״ג דאשמועינן דאי לא פתת כשרה. דסלקא דעתך אמינא דהתם הוא דאיכא תורת חלות עליהן, אבל הכא דלאו תורת חלות איכא ולא פתיתים איכא אימא לא, קמ״ל:",
+                "<b>ולא משחן.</b> הרקיקים הטעונים משיחה, כדכתיב (שמות כ״ט) ורקיקי מצות משוחים בשמן, אחר אפייתן מושחן וחוזר ומושחן עד שיכלה כל השמן שבלוג:",
+                "<b>במנחת כהנים כשרה.</b> שכולן כליל כמוהו:",
+                "<b>במנחת כהן המשיח ובמנחת נסכים פסולה.</b> לפי שהקומץ דמנחת ישראל בלילתו עבה. לוג אחד שמן לעשרון סלת, ומנחת נסכים ושל כהן משיח בלילתן רכה, שלשה לוגים לעשרון, כדכתיב במנחת נסכים (במדבר ט״ו) עשרון בלול ברביעית ההין שמן, ובמנחת כהן המשיח הוא אומר (ויקרא ו׳) סולת מנחה תמיד. הרי היא לך כמנחת התמיד שהיא עשרון סולת בלול ברביעית ההין:",
+                "<b>והן בולעות זו מזו.</b> הקומץ בולע ממנחת נסכים וממנחת כהן משיח, ורבה שמנן של מנחות הללו על הקומץ ומבטלות ליה, והוי מנחה שלא הוקטר קומצה ופסולה הנקמצת. אבל מנחת נסכים כשרה ולא הוי כריבה שמנה, כיון שלא מדעת עירבו השמן שבולעתו בטל לגבה וכמאן דליתיה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה.</b> שנפלה זו בצד זה של כלי וזו בצד זה ונשאר מהן כדי קומץ שלא נתערב, כשרות, ואם לאו, פסולות. דאמר בתורת כהנים מסלתה ולא מסולת חברתה:",
+                "<b>לא יקטיר.</b> ואפילו כל המעורבת, דאין הקטרה מצוה אלא בקומץ, ומקמץ נמי לא קמיץ שני קומצים דילמא בכל קומץ יש מזה שנתערב וליכא קומץ שלם מחד מנחה:",
+                "<b>ואם הקטיר.</b> כל המעורבת, היא לא עלתה לבעלים, דהא לא נקמצה ואין מנחת נדבה ניתרת בלא קמיצה:",
+                "<b>נתערב קומצה בשייריה.</b> לא יקטיר את כולה משום דהשיריים אסורים להקטיר דכתיב (ויקרא ב׳:י״א,) לא תקטירו ממנו אשה לה׳, כל שממנו לאישים הרי הוא בבל תקטירו:",
+                "<b>נטמא הקומץ והקריבו, הציץ מרצה.</b> דכתיב (שמות כ״ח:ל״ח) ונשא אהרן את עון הקדשים, אינו נושא אלא עון טומאה, שיש בה צד קל שהותרה מכללה בצבור, דכתיב בתמיד במועדו, ואפילו בטומאה:",
+                "<b>ואינו מרצה על היוצא.</b> ואע״ג דיש בו נמי צד קל שהותר מכללו בבמה, שנאסר יוצא במשכן והותר בבמה שבנוב וגבעון שלא היו שם קלעים, אעפ״כ אין הציץ מרצה ביוצא, דכתיב (שם) לרצון להם לפני ה׳, עון דלפני ה׳ אין, עון דיוצא לא:"
+            ],
+            [
+                "<b>כמדת ר׳ אליעזר כשרה.</b> על דעתו של ר׳ אליעזר דאמר בפרק כיצד צולין, דם אע״פ שאין בשר, הכי נמי קומץ אע״פ שאין שיריים כשר להקטיר קומץ:",
+                "<b>כמדת ר׳ יהושע.</b> דאמר אם אין בשר אין דם, הכי נמי פסול להקריב הקומץ. והוא שלא נשתייר דבר מן השיריים שלא נטמא. והלכה כרבי יהושע:",
+                "<b>שלא בכלי שרת.</b> שלא קידש הקומץ בכלי שרת. אבל בתחלת המנחה כולי עלמא לא פליגי דבעי כלי, כדאמרינן בפרק שתי הלחם:",
+                "<b>ורבי שמעון מכשיר.</b> טעמא דר״ש מפרש בגמרא, משום דאמר קרא (ויקרא ו׳:י׳) קודש קדשים היא כחטאת וכאשם, ומדאקיש רחמנא מנחה לחטאת דעבודתו במתנה באצבע ממש, שמע מינה דקומץ המנחה נמי אם רצה עובדה בידו בלא כלי. ובלבד שיעבוד בידו הימנית, דומיא דחטאת שנאמר בו אצבע דכתיב ביה (שם ד׳) ולקח הכהן מדם החטאת באצבעו, וכל מקום שנאמר אצבע וכהונה אינו אלא ימין. ואין הלכה כר״ש:",
+                "<b>הקטיר קומצה פעמים.</b> חצי קומץ בפעם אחת וחצי קומץ בפעם אחרת. ודוקא נקט פעמים ותו לא, דאין קומץ פחות משני זיתים וכי פליג ליה לשתי פעמים נמצא שאין הקטרה בפחות מכזית ולפיכך כשרה, אבל אם חילקה לשלש או לארבע פעמים, דעביד להו הקטרה פחותה מכזית, פסולה:"
+            ],
+            [
+                "<b>מיעוטו מעכב את רובו.</b> שאם חסר כל שהוא פסול, דאמר רחמנא מלא קומצו:",
+                "<b>העשרון.</b> מנחה שהיא פחותה מעשרון אפילו כל שהוא פסולה:",
+                "<b>היין.</b> חצי ההין לפר, ושלישית ההין לאיל, ורביעית ההין לכבש. וכן השמן בין למנחת נסכים שהוא כשיעור היין, בין למנחת נדבה שהוא לוג אחד שמן:",
+                "<b>הסולת והשמן.</b> של מנחה:",
+                "<b>מעכבים זה את זה.</b> דכתיב (שם ב׳) מגרשה ומשמנה:",
+                "<b>הקומץ והלבונה מעכבים זה את זה.</b> דכתיב (שם ו׳) והרים ממנו בקומצו וגו׳ על כל לבונתה:"
+            ],
+            [
+                "<b>שני שעירי יום הכיפורים.</b> השעיר אשר עלה עליו הגורל לה׳ ושעיר המשתלח לעזאזל:",
+                "<b>שני כבשי עצרת.</b> שני כבשי שלמים שבאים חובה על שתי הלחם:",
+                "<b>שתי חלות.</b> שתי הלחם של עצרת:",
+                "<b>ושני סדרים.</b> שתי מערכות של לחם הפנים, שש חלות לכל מערכת:",
+                "<b>שני בזיכין.</b> שתי כפות שבהן הלבונה, ונתונים על שתי המערכות:",
+                "<b>הסדרים והבזיכין מעכבין זה את זה.</b> שאם אין מערכות של לחם על השלחן לא יתן בו את הבזיכין של לבונה. ואם אין בזיכין לא יתן את הלחם:",
+                "<b>שני מינים שבנזיר.</b> חלות מצות ורקיקי מצות:",
+                "<b>ושלשה שבפרה אדומה.</b> עץ ארז ואזוב ושני תולעת:",
+                "<b>ארבעה שבתודה.</b> ארבעה מינים של לחם שמביאים על שלמי תודה, חלות מצות, ורקיקי מצות, וסולת מורבכת, וחלות לחם חמץ:",
+                "<b>ארבעה שבלולב.</b> לולב ואתרוג הדס וערבה. אם נוטל ארבעתן בכל היום כולו אע״פ שנוטל אחד מהן בשחרית ואחד בין הערבים יצא, דקיימא לן לולב אין צריך אגד. אבל אם חסר אחד מן המינים ונטל כל השלשה, לא קיים מצוה כלל:",
+                "<b>ארבעה שבמצורע.</b> עץ ארז ואזוב ושני תולעת והצפור החיה:",
+                "<b>שבע הזיות שבפרה.</b> אדומה. דכתיב (במדבר י״ט) והזה אל נוכח פני אוהל מועד מדמה שבע פעמים:",
+                "<b>שבע הזיות של בין הבדים.</b> ביום הכיפורים. דכתיב (ויקרא י״ז) ולפני הכפורת יזה שבע פעמים:",
+                "<b>ושעל הפרוכת ושעל מזבח הזהב.</b> ביום הכיפורים, ובפר כהן משיח, ובפר העלם דבר של צבור, ושעירי עובדה זרה. שכל אלו טעונים הזיה על הפרוכת ועל מזבח הזהב כמו שמפורש בפרשת ויקרא ובאחרי מות. ושעירי עבודה ורה מרבינן להו מקרא דכתיב (שם ד׳) ועשה לפר כאשר עשה לפר החטאת. לפר, זה פר כהן משיח. החטאת, אלו שעירי עובדה זרה. וארבע מתנות שעל ארבע קרנות שעל מזבח הזהב נמי מעכבות זו את זו, אף על פי שלא הוזכרו במשנה:  "
+            ],
+            [
+                "<b>שבעה קני מנורה.</b> כדכתיב (שמות כ״ה) וששה קנים יוצאים מצדיה, והקנה האמצעי, הרי שבעה קני מנורה:",
+                "<b>שתי פרשיות שבמזוזה.</b> שמע והיה אם שמוע:",
+                "<b>ואפילו כתב אחד מעכבן.</b> אפילו אות אחת שהיא דבוקה לחברתה ואינה מוקפת גויל כהלכתה פסול במזוזה ובתפילין ובספר תורה:",
+                "<b>ארבע פרשיות שבתפילין.</b> קדש והיה כי יביאך שמע והיה אם שמוע:",
+                "<b>מעכבות זו את זו.</b> בין בתפלה של ראש שכותבין כל פרשה ופרשה בקלף בפני עצמו, בין בתפלה של יד שכל ארבעתן כתובים בקלף אחד:",
+                "<b>ארבעתן ארבע מצות.</b> ואין מעכבות זו את זו ואין הלכה כרבי ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>התכלת אינה מעכבת את הלבן.</b> אע״ג דמצוה לתת שני חוטין של תכלת ושני חוטין של לבן, או חוט אחד של תכלת ושלשה חוטים של לבן, אפילו הכי אין זה מעכב את זה, ואם נתן ארבעתן [של תכלת או ארבעתן] של לבן, יצא:",
+                "<b>תפלה של יד אינה מעכבת של ראש.</b> רמב״ם כתב, דוקא ששתיהן מצויין אצלו, אבל אם אין מצויה אצלו אלא אחת מהן, לא יניח האחת עד שימצא האחרת, גזרינן שמא יטעה ויסמוך על אחת תמיד. וזה דלא כהלכתא, דמאן דאמר הכי בגמרא [מנחות מ״ד ע״א] הדר ביה מכח מה שהקשו לו ואלא מאן דלית ליה תרתי מצות חדא מצוה נמי לא לעביד, בתמיה. והלכה, בין ששניהן מצויין אצלו בין שאין מצויין אצלו אינן מעכבות זו את זו, וכן הורו כל רבותי הלכה למעשה:",
+                "<b>הסולת והשמן.</b> של מנחת נסכים:",
+                "<b>אין מעכבין את היין.</b> של נסכים שאם הביאו את היין בלא סולת ושמן מנסכו:",
+                "<b>המתנות של מזבח החיצון.</b> כגון ארבע מתנות של חטאת:",
+                "<b>אין מעכבות זו את זו.</b> שאם לא נתן אלא אחת כיפר. דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע:"
+            ],
+            [
+                "<b>הפרים והאילים והכבשים.</b> הנך דכתיבי בפרשת אמור אל הכהנים והקרבתם על הלחם שבעת כבשים תמימים בני שנה ופר בן בקר אחד ואילים שנים, הבאים עם שתי הלחם של עצרת, אינם מעכבים הפרים שנים ואיל אחד ושבעה כבשים של מוספים של עצרת הכתובים בפרשת פנחס. שאין [שני] פרים של מוספים מעכבין הפר של שתי הלחם, ולא הפר של שתי הלחם מעכב שני פרים של מוספים. וכן שני אילים של שתי הלחם אינן מעכבין האיל אחד של מוספים, ולא איל אחד של מוספים מעכב שני האילים של שתי הלחם. וכן הכבשים אין מעכבין אלו את אלו:",
+                "<b>רבי שמעון אומר אם היו להם פרים מרובין.</b> כלומר, דמים כדי לקנות פרים כדי צרכן, ולא היו להם דמים לקנות נסכים, יביאו פר אחד ונסכיו. ומפיק לה מקרא דכתיב (יחזקאל מ״ו:ז׳) איפה לפר ואיפה לאיל יעשה מנחה ולכבשים כאשר תשיג ידו, וכי מדת פרים ואילים אחת היא, והלא מנחת פרים שלשה עשרון ומנחת אילים שני עשרון, אלא להודיעך שמוטב להביא פר אחד איל אחד עם איפתו, מדה הראויה לו, מלהביא פרים מרובים ואילים מרובים בלא מנחתם. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הפר והאילים והכבשים והשעיר.</b> הבאים בגלל הלחם. וכולן עולות, חוץ מן השעיר שהוא חטאת:",
+                "<b>אין מעכבין את הלחם.</b> שאם הביאו שתי הלחם של עצרת בלא הקרבנות הללו, מקודשין:",
+                "<b>הלחם מעכב את הכבשים.</b> הנך כבשים הן שני כבשים דשלמים שהוזקקו לתנופה עם הלחם:",
+                "<b>והכבשים אין מעכבים את הלחם.</b> שאם לא נמצאו כבשים מביאים שתי הלחם והן קדושים כאילו הביאום עם הכבשים:",
+                "<b>קרבו כבשים בלא לחם.</b> שהרי לא היה להם לחם במדבר אלא המן:",
+                "<b>הלכה כדברי בן ננס.</b> דכבשים מעכבים את הלחם:",
+                "<b>אבל אין הטעם כדבריו.</b> דהוא אומר במדבר קרבו כבשים דשלמים ולא היא:",
+                "<b>שכל האמור בחומש הפקודים.</b> בספר במדבר. כגון קרבנות מוספים האמורים בפרשת פנחס, קרבו במדבר:",
+                "<b>וכל האמור בת״כ.</b> דהיינו בספר ויקרא. לא קרבו במדבר. והנך כבשים האמורים באמור אל הכהנים כגון הנך שבעה כבשים ופר ואילים דעולה דעל הלחם ושני כבשים דשלמים לא קרבו במדבר:",
+                "<b>לחם בלא כבשים אין לו מי יתירנו.</b> שאין הלחם מותר באכילה לכהנים עד שיקרבו כבשים. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>התמידים אינן מעכבין את המוספים.</b> בגמרא מפרש דלענין קדימה קאמר דאין מעכבין זה את זה, דאי בעי תמידין מקריב ברישא ואי בעי מוספין מקריב ברישא. ואע״ג דכתיב וערך עליה העולה, ומשמע העולה דהיינו עולת תמיד תהא ראשונה לכל הקרבנות, אין זה אלא למצוה בעלמא אבל לא לעכב:",
+                "<b>אמר רבי שמעון אימתי כו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, לא הקריבו כבש בבוקר לא יקריבו בין הערבים, במה דברים אמורים שלא נתחנך המזבח, אבל נתחנך המזבח יקריבו בין הערבים. אמר ר׳ שמעון אימתי בזמן שהיו אנוסים או שוגגים, אבל אם היו מזידים ולא הקריבו כבש בבוקר, לא יקריבו בין הערבים. והכי פירושו, לא הקריבו התמיד של שחר לא יקריבו התמיד של בין הערבים, דהכי מדרש קרא, אם את הכבש אחד תעשה בבוקר הוכשר שני ליקרב בין הערבים, ואי לא לא. במה דברים אמורים שלא נתחנך מזבח, דהאי קרא בחינוך כתיב בפרשת ואתה תצוה, דכתיב לעיל מיניה וזה אשר תעשה על המזבח. אבל נתחנך מזבח, שכבר הקריב עליו קרבנות, אפילו לא הקריב תמיד של שחר יקריב תמיד של בין הערבים, דכתיב בפרשת פנחס ואת הכבש השני תעשה בין הערבים כמנחת הבקר וכנסכו, ובההוא קרא לא כתיב את הכבש האחד תעשה בבוקר, ותניא בספרי האי קרא למה נאמר, והלא נאמר למעלה בפרשה ואת הכבש השני תעשה כו׳, לפי שנאמר עמו את הכבש אחד תעשה בבוקר, הרי שלא הקריבו של שחר שומע אני שלא יקריבו של בין הערבים, תלמוד לומר קרא בתרא ואת הכבש השני, מגיד לך שאם לא הקריב של שחר יקריב של בין הערבים. אבל אם מזידים כו׳ לא יקריבו בין הערבים, אותן המזידים, אבל כהנים אחרים יכולים להקריב:",
+                "<b>לא הקטירו קטורת בבוקר יקטירו בין הערבים.</b> דקטורת לא שכיחא בחד גברא שיקטיר קטורת פעמים רבות כמו בעולה, כדאמרינן ביומא [כ״ו ע״א] שלא שנה בה אדם מעולם מפני שהיא מעשרת דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וסמיך ליה ברך ה׳ חילו, הלכך לא קנסינן להו, שמתוך שהיא חביבה עליהם לא פשעי בה ואינו מצוי שיניחו אותה מזידין. ואין הלכה כר׳ שמעון בשתיהן:",
+                "<b>שאין מחנכים את מזבח הזהב אלא בקטורת הסמים.</b> של בין הערבים. דכתיב (שמות ל׳:ז׳) בבוקר בהטיבו את הנרות יקטירנה, כלומר כשמדשן את המנורה מן האפר שיש שם מהדלקת הנרות. ואי לאו דעבד הדלקה באורתא מאי בעי למתקן בצפרא, אלמא חינוך המנורה בין הערבים. וכיון דמנורה נתחנכה בערב, קטורת נמי נתחנכה בערב, דכתיב (שם) ובהעלות אהרן את הנרות בין הערבים יקטירנה:  "
+            ],
+            [
+                "<b>חביתי כהן גדול.</b> מנחת כהן גדול שמביא בכל יום. ועל שם דכתיב בה (ויקרא ו׳:י״ד) על מחבת בשמן תעשה, משום הכי קרי לה חביתין:",
+                "<b>לא היו באות חצאין.</b> שלא יביא מביתו חצי עשרון בבוקר וחצי עשרון בערב:",
+                "<b>ולא חצי עשרונו של ראשון.</b> שנשאר מן העשרון שלם שהביא הראשון שמת ולא קרב אלא חציו:",
+                "<b>ושני חציין אובדים.</b> חצי עשרונו של ראשון שמת וחצי עשרונו של זה שעמד:",
+                "<b>משל צבור.</b> דכתיב חק עולם, חק זה יהא משל עולם, כלומר משל צבור מתרומת הלשכה:",
+                "<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו. והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:",
+                "<b>ושלימה היתה קריבה.</b> כל זמן שהיא באה משל צבור לר׳ שמעון או משל יורשים לר׳ יהודה, שלימה היתה קריבה, עשרון שלם ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאים אלא כולה כשהיא באה משל צבור. ור׳ יהודה מפיק לה מדכתיב מבניו יעשה אותה, כשאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כר׳ יהודה שמשל יורשים היא באה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המנחות באות מצה חוץ מחמץ שבתודה.</b> דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ:",
+                "<b>ושתי הלחם.</b> דכתיב (שם כ״ג) חמץ תאפינה:",
+                "<b>שאור היה בודה להן מתוכן.</b> מתוך עשרון דתודה ושתי הלחם היה מוציא שאור, שהיה לש מן הסולת מעט לאחר שנמדד וטומנו בסולת ומתחמץ מאליו וממנו מחמץ השאר, שממקום אחר לא היה יכול להביא שלא תהא מנחה יתירה:",
+                "<b>היא אינה מן המובחר.</b> שאינה מחמצת יפה. לפי שאין לה שאור מחומץ יפה:",
+                "<b>אלא מביא שאור.</b> שמחומץ יפה מתוך ביתו, ונותן לתוך העשרון ומוסיף וממלא סולת:",
+                "<b>אף היא היתה חסרה או יתירה.</b> כגון אם השאור עבה ומגובל בקושי עם מעט מים, אינו מחזיק נפח גדול כאילו היה קמח ונמצא העשרון יותר, לפי שאם לא היה שאור מגובל היה נפחו גדול מעכשיו. ואם אינו מגובל יפה שנתן בו מים הרבה, נמצא נפחו גדול משאילו היה קמח ונמצא עשרון חסר, שאם לא בשביל המים לא יהיה מלא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שנאמר כל המנחה אשר תקריבו לה׳ לא תעשה חמץ.</b> ארישא קאי דקתני ומשתמרות שלא יחמיצו, וקודם קמיצה משתעי. ושייריה ילפינן מקרא אחרינא דכתיב (שם ו,) לא תאפה חמץ חלקם, אף חלקם של כהנים שהם שיירי המנחה שנשארו מן הקומץ, אף זו לא תאפה חמץ. ובחמץ דוקא הוזהרו על השיריים, אבל מותר ללוש אותם בדבש ולטגנן בו:",
+                "<b>עריכתה.</b> שמתעסק בה בידים אחר לישה. וחייבין על כל אחת ואחת, לפי שנאמר לא תעשה חמץ, יכול לא יהא חייב אלא אחת, תלמוד לומר לא תאפה, אפייה בכלל היתה ולמה יצאת להקיש אליה, מה אפייה מיוחדת שהיא מעשה יחידי וחייבין עליה בפני עצמה, אף אני אביא לישתה ועריכתה וכל מעשה יחידי שבה, לאתויי קיטוף שהוא מעשה יחידי וחייבין עליה בפני עצמה. וקיטוף הוא שמחליק פניה במים ואע״ג דלא מחזי כל כך מעשה:"
+            ],
+            [
+                "<b>מנחת סולת.</b> המתנדב מנחה סתם, מביא סולת ושמן ולבונה ובוללה וקומצה כמו שהיא קודם אפייה. ובדידה כתיב שמן ולבונה, וכל הני אחריני גמרי ממנחת סולת דכתיב בה נפש, דמשמע דכל מנחת יחיד טעונה שמן ולבונה:",
+                "<b>והחלות והרקיקין.</b> למנחת מאפה תנור קרי החלות והרקיקין. דאי בעי חלות מייתי ואי בעי רקיקין מייתי:",
+                "<b>ומנחת כהנים.</b> כהן שהתנדב אחת מחמשת מנחות הללו:",
+                "<b>מנחת כהן משיח.</b> מנחת חביתין:",
+                "<b>גוי.</b> מתנדב מנחה, כדילפינן מאיש איש, מלמד שהנכרים מביאין נדרים ונדבות כישראל:",
+                "<b>ומנחת נשים.</b> אשה שהתנדבה מנחה:",
+                "<b>ומנחת נסכים.</b> לא בעי לבונה, דשמן נאמר בה ולא לבונה:",
+                "<b>ולחם הפנים.</b> כתיב ביה (ויקרא כ״ד:ז׳) ונתת על המערכת לבונה זכה, ולא כתיב ביה שמן:",
+                "<b>שתי החלות.</b> של עצרת, לא הוזכר בהן לא שמן ולא לבונה:",
+                "<b>מנחת חוטא ומנחת קנאות.</b> בהדיא כתיב בהו (שם ה׳) לא ישים עליה שמן ולא יתן עליה לבונה:"
+            ],
+            [
+                "<b>וחייב על השמן.</b> אם נתנו על מנחת חוטא או על מנחת קנאות:",
+                "<b>נתן כלי.</b> שיש בו שמן:",
+                "<b>על גבי כלי.</b> של מנחת חוטא:",
+                "<b>לא פסלה.</b> ולא אמרינן הרי עבר על מה שכתוב בתורה לא ישים עליה שמן, שלא הזהירה תורה אלא שלא יתן השמן לתוך הסולת או לתוך הקמח:"
+            ],
+            [
+                "<b>טעונות הגשה.</b> בחודה של קרן דרומית מערבית, כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>והחלות והרקיקין.</b> מנחת מאפה תנור:",
+                "<b>מנחת כהנים.</b> שהיא כולה כליל:",
+                "<b>וכל שאין בהם קמיצה.</b> להתיר השיריים מן המנחה לכהנים, אין בהן הגשה. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>לוג ואשם מצורע.</b> כתיב בהו והניף:",
+                "<b>והבכורים כדברי ר׳ אליעזר בן יעקב.</b> גרסינן. כלומר, דשמעינן ליה בעלמא דאמר ביכורים טעונים תנופה והלכה כמותו:",
+                "<b>ואימורי שלמי יחיד וחזה ושוק שלהן.</b> בהדיא כתיב בהו (ויקרא י, טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף:",
+                "<b>אחד שלמי אנשים ואחד שלמי נשים.</b> טעונים תנופה:",
+                "<b>בישראל אבל לא באחרים.</b> מפרש בגמרא דהכי קאמר, אחד אנשים ואחד נשים קרבנן טעון תנופה, ותנופה עצמה בישראל, אבל לא בידי נשים, דהכי תניא, בני ישראל מניפין ואין הגוים מניפין, בני ישראל מניפין ולא בנות ישראל מניפות:",
+                "<b>שתי הלחם וכבשי שלמים של עצרת.</b> הבאים בגלל הלחם. כתיב בהו (שם כ״ג) והניף הכהן אותם על לחם הבכורים, ולא על ממש, אלא סמוך להם, כבשים בצד הלחם, כדברי רבי בברייתא. וכן הלכה:",
+                "<b>שנאמר.</b> [במילואים] אשר הונף ואשר הורם (שמות כ״ט כ״ז), ומהונף והורם דמילואים ילפינן שאר תנופות. תנופה, מוליך ומביא. תרומה, מעלה ומוריד:",
+                "<b>תנופה היתה במזרח.</b> כלומר, אף במזרח של מזבח יכול להניף, וכל שכן במערבו דקרוב יותר להיכל:",
+                "<b>ותנופות קודמות להגשות.</b> בתחלה מניף ואחר כך מגיש. ובמנחת העומר ובמנחת קנאות איירי דטעונות תנופה והגשה, וכתיב במנחת קנאות (במדבר ה׳:כ״ה) והניף את המנחה לפני ה׳, והדר והקריב אותה אל המזבח:  "
+            ],
+            [
+                "<b>שלשה מינין.</b> שלמי יחיד, ושלמי צבור שהם כבשי עצרת, ואשם מצורע. שלשה מינים הללו טעונים בין שלשתן שלש מצות, סמיכה, תנופה חיים, תנופה שחוטים:",
+                "<b>שתים.</b> מצות מן השלש יש בכל מין ומין, והשלישית אין בהם. דאין בכל מין אלא שתים:",
+                "<b>שלמי יחיד.</b> כתיב בהו סמיכה בויקרא:",
+                "<b>ותנופה שחוטים.</b> בחזה ושוק שלהן, בצו את אהרן:",
+                "<b>שלמי צבור.</b> כתיב בהו תנופה חיים, והניף הכהן אותם דהיינו חיים, ותנופה שחוטים, בחזה ושוק שלהן, דילפינן (מקדשי) [צ״ל משלמי] יחיד. אבל סמיכה לא בעו, דהלכתא גמירי לה דאין בכל קרבנות צבור אלא שתי סמיכות בלבד, סמיכה של שעיר המשתלח ושל פר העלם דבר של צבור:",
+                "<b>אשם מצורע.</b> כתיב ביה תנופה חי, כדכתיב והניף הכהן אותם, בפרשת זאת תהיה. וסמיכה, דאי אפשר לקרבן יחיד שלא יסמוך ידו על ראש קרבנו:",
+                "<b>אבל לא תנופה שחוט.</b> דמיעט רחמנא גבי שלמי יחיד, (ויקרא ז׳:ל׳) את החזה להניף אותו. אותו, למעוטי אשם של מצורע שאינו טעון תנופה שחוט:"
+            ],
+            [
+                "<b>מרחשת עמוקה.</b> דכתיב (ויקרא ז׳) וכל נעשה במרחשת, בתוכה משמע, אלמא יש לה תוך:",
+                "<b>ומעשיה רוחשין.</b> שהשמן נע ונד בתוכה. לשון הרומש על הארץ דמתרגמינן דרחיש. ויש שגורסין ומעשיה רכין, כלומר שלישתה רכה:",
+                "<b>ומחבת צפה.</b> דכתיב (שם) על מחבת, משמע עליה ולא בתוכה, אלמא אין לה תוך:",
+                "<b>צפה.</b> שאינה עמוקה אלא שוליה צפין אצל אוגניה. כמו צף על פני המים:",
+                "<b>ומעשיה קשים.</b> שהעיסה שמטגנים בה לישתה קשה כדי שלא תשפך לחוץ, שהרי הכלי אין לו שפה:"
+            ],
+            [
+                "<b>כופח.</b> מקום שפיתת קדירה אחת. ופעמים שמסיקים אותו ואופין בו עיסה:",
+                "<b>רעפים.</b> טוול״ש בלע״ז. עשויין מחרס ומסיקין אותן בכבשן:",
+                "<b>ויורות הערביין.</b> כמין גומא העשויה בקרקע וטוחה בטיט ומסיקין אש בתוכה עד שתתלבן ואופים בה עיסה:",
+                "<b>אם רצה יביא מעשה כופח.</b> דכופח מין תנור הוא. ואין הלכה כר׳ יהודה:",
+                "<b>מנחת מאפה.</b> כתיבי בה חלות ורקיקים:",
+                "<b>לא יביא מחצה חלות.</b> דכל מנחות באות עשר עשר, וזה לא יביא חמש חלות וחמש רקיקין, אלא או הכל חלות או הכל רקיקין:",
+                "<b>מפני שהוא קרבן אחד.</b> ששניהם כתובים במנחה אחת, הלכך יכול להביא מחצה ממין זה ומחצה ממין זה. ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מנחות נקמצות.</b> מנחת סולת נקמצת עיסה, ומנחת מחבת ומרחשת וחלות ורקיקים דהיינו מאפה, פותתן לאחר אפייתן. ובמנחת סולת כתיבה קמיצה בהדיא, ובאינך כתיב אזכרה, ואזכרה היינו קומץ:",
+                "<b>מנחת גוים או נשים.</b> שהתנדבו אחת מאלו:",
+                "<b>מנחת העומר.</b> אזכרה כתיב בה:",
+                "<b>מנחת חוטא וקנאות.</b> כתיב בהו קמיצה:",
+                "<b>מנחת חוטא של כהנים נקמצת.</b> אע״ג דמנחת כהן נשרפת כולה כדכתיב (ויקרא ו׳) וכל מנחת כהן כליל תהיה, מכל מקום בעיא קמיצה:",
+                "<b>והקומץ קרב לעצמו והשיריים קרבין לעצמן.</b> אבל לתנא קמא אין מנחת כהן נקמצת אלא נקטרת כמות שהיא, דסבר כל מנחה ששייריה נאכלים נקמצת ושאין שייריה נאכלים אינה נקמצת. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>בזה יפה כח המזבח.</b> לא הוי צריך למיתני, דהא חזינן דבזה יפה כח המזבח ומלתא דפשיטא היא. אלא לאתויי המתנדב יין למזבח בלא קרבן, דלא תימא מזלפו על האישים על האש והוא נשרף וכלה ואין כח מזבח יפה בזה, קמ״ל דלא, אלא מנסכו כשאר נסכים ויורד לשיתין דהיינו כמין שני נקבים שהיו במזבח ויורדים למטה עד היסוד, כדי שיהיה כח המזבח יפה:",
+                "<b>ובזה יפה כח הכהנים.</b> לאתויי שתי הלחם של עצרת אם הביאום בפני עצמן בלא כבשים, דלא תימא לשריפה עומדות ולא לאכילה כיון שלא קרבו כבשים שמתירים אותם, קמשמע לן דבזה יפה כח כהנים לעולם דלאכילה עומדות ולא לשריפה:"
+            ],
+            [
+                "<b>הנעשות בכלי.</b> כגון מנחת מרחשת ומחבת שהן נעשות בכלי:",
+                "<b>טעונות שלש מתנות שמן.</b> למעוטי מנחת מאפה תנור שאינה טעונה יציקה:",
+                "<b>ומתן שמן בכלי קודם לעשייתן.</b> תחלה נותן שמן בכלי שרת ונותן סולת עליו, דכתיב במנחת מרחשת (ויקרא ב׳) סולת בשמן תעשה, כלומר תנתן, אלמא דטעונה מתן שמן קודם לעשייתה, ובמנחת מחבת כתיב בלילה ויציקה ולא כתיב בה מתן שמן בכלי תחלה, ובמרחשת כתיב מתן שמן ולא כתיב בה יציקה ובלילה, וגמרינן הך מהך, נאמר קרבנך במרחשת ונאמר קרבנך במחבת, וכיצד הוא עושה נותן שמן תחלה בכלי שרת ונותן עליו את הסולת, [וחוזר] ונותן עליה שמן ובוללן, הרי מתן שמן בכלי ובלילה, ולשה במים ואופה בתנור ופותתה ויוצק עליה שמן אחר פתיתה, וזו היא יציקה, הרי שלשתן, וקומץ ומקטיר את הקומץ והשאר נאכל לכהנים:",
+                "<b>והחלות בוללן דברי רבי.</b> השתא מיירי במנחת מאפה תנור שהיא באה חלות או רקיקים, וכתיב בה (שם) סולת חלות מצות בלולות בשמן. רבי סבר חלות בלולות כתיב, שבוללן כשהן חלות. ורבנן סברי סולת בלולה כתיב מלמד שנבללת כשהיא סולת. והלכה כחכמים:",
+                "<b>חלות טעונות בלילה והרקיקים משוחים.</b> דכתיב חלות בלולות, ולא רקיקים בלולים. רקיקים משוחים, ולא חלות משוחות:",
+                "<b>כיצד מושחן כמין כי.</b> יונית, שהיא כמין ט׳ שלנו, כהפרשת גודל [של שמאל] מן האצבע [כזה C]:"
+            ],
+            [
+                "<b>כל המנחות הנעשות בכלי.</b> הכא לאו למעוטי מנחת מאפה תנור אתא, דכתיב (ויקרא ב׳:ו׳) פתות אותה פתים וגו׳ מנחה, לרבות כל המנחות לפתיתה. אלא למעוטי שתי הלחם ולחם הפנים שאין טעונים פתיתה:",
+                "<b>כופל אחת לשתים.</b> דכתיב פתות אותה פתים. פתות היינו שנים, דכיון דנשבר היינו שתי חתיכות, פתים מרבינן שתהא החתיכה לשתי חתיכות דהיינו ארבעה. יכול יעשנה פירורים, תלמוד לומר אותה פתים, ולא פתיתיה לפתיתים. וכולן פתיתין כזיתים, דסיפא דמתניתין לאו ר׳ שמעון קאמר ליה אלא דברי הכל היא, דלאחר שעשה פתיתין כזיתים כופל כל זית לשנים ושנים לארבעה:",
+                "<b>מכפלה.</b> לא היה מכפלה לארבעה, אלא לשנים. דלא כתיב בה אלא מנחת פתים ולא פתות:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שיפה.</b> שמשפשף החטה בין ידו לכלי כדי שתהא נוחה להשיר קליפתה:",
+                "<b>בעיטה.</b> שבועט בעובי אגרופו או בעובי פס ידו. והיה שף אחת ובועט שתים, שף שתים ובועט שלש, וחוזר ועושה כסדר הזה עד שגומר חמש מאות בעיטות לשלש מאות שיפות:",
+                "<b>ה״ג ר׳ יוסי אומר בבצק.</b> כלומר, שיפה ובעיטה בבצק ולא בחטין. ואין הלכה כר׳ יהודה:",
+                "<b>עשר עשר חלות.</b> ומנחת סולת נמי אע״ג דקודם אפייה נקמצת, אפילו הכי עשר חלות היא באה:",
+                "<b>לחם הפנים.</b> בהדיא כתיב ביה י״ב חלות:",
+                "<b>וחביתי כהן גדול.</b> נאמר בלחם הפנים חק עולם ונאמר בחביתי כהן גדול חק עולם, מה להלן י״ב חלות, אף כאן י״ב חלות, ומקריבין מהן שש חלות בבוקר ושש חלות בערב:",
+                "<b>חוץ מחלות תודה שהן באות עשר.</b> כדבעינן למימר טעמא לקמן באידך פרקין. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>העומר היה בא עשרון משלש סאין.</b> מנחת העומר שמביאין ממחרת הפסח היו קוצרין שלש סאין דהיינו איפה שעורים, וטוחנין אותו, ומניפין אותו בנפה י״ג פעמים עד שמעמידים סלתו על עשרון שהיא עשירית האיפה. וטעמא דבעי עשרון של עומר שלש סאים של שעורים, כיון דמתבואה חדשה הוא ושל שעורים יש בהן סובין הרבה וסולת מועט ולא אתי עשרונו מובחר אלא משלש סאין:",
+                "<b>שתי הלחם שני עשרונים משלש סאין.</b> כיון דמחטים קאתו. אף על גב דמתבואה חדשה אתיין, דבעצרת תבואה של חטין חדשה היא. אפ״ה שתי עשרונים מובחרים אתו משלש סאין:",
+                "<b>לחם הפנים עשרים וארבעה עשרונים.</b> דהכי כתיב (ויקרא כ״ד:ה׳) שתים עשרה חלות שני עשרונים יהיה החלה האחת:",
+                "<b>מעשרים וארבע סאים.</b> כיון דמחטין אתו ומתבואה ישנה, נפיק עשרון מובחר מסאה:"
+            ],
+            [
+                "<b>היה מנופה בשלש עשרה נפה.</b> זו למעלה מזו. וכל זה למצוה אבל לא לעכב, שאם הביא עומר עשרון מארבע סאין או שהביאו משני סאין, לא פסל:",
+                "<b>רבי שמעון אומר לא היה לה קצבה.</b> דאפילו לכתחלה לא נתנו חכמים קצבה מכמה סאין חטין או שעורין מביאין עומר ושתי הלחם ולחם הפנים, אלא רואין בסולת שתהא מנופה כל צרכה ודיו. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>התודה.</b> חמש סאין ירושלמיות שהן שש מדבריות. חמש סאין של ירושלים הן שש מאותן שהיו במדבר בימי משה. שהוסיפו על המדה שהיתה בימי. משה שתות. דקיימא לן מוסיפין על המדות ואין מוסיפין יותר משתות. ואותו שתות הוא שתות מלבר:",
+                "<b>שתי איפות.</b> כלומר, הנך שש סאין הם שתי איפות, שהם עשרים עשרון, שהרי בכל איפה עשרה עשרונות:",
+                "<b>עשרה, לחמץ.</b> עשרה עשרונים לעשר חלות חמץ שבתודה:",
+                "<b>רבוכה.</b> חלוטה במים רותחין קרויה רבוכה. ורמב״ם פירש, רבוכה מרובה בשמן וקלויה בו, לפי שהיה בה שמן כנגד החלות והרקיקין:",
+                "<b>נמצאו.</b> שלשה עשרונות ושליש לכל מין ומין. שבמצה:",
+                "<b>שלש חלות לעשרון.</b> דהוה להו עשר חלות לשלשה עשרונות ושליש:",
+                "<b>במדה ירושלמית.</b> שלא היו בה עשרונות אלא קבים, הוי הנך חמש סאין שלשים קבין. שהסאה ששה קבים. ובגמרא בברייתא מייתי מגזרה שוה שכל מין ומין מארבעה מינים שבתודה היו באים עשר חלות, ואמרו, נאמר כאן והקריב ממנו אחד מכל קרבן תרומה לה׳, ונאמר בתרומת מעשר [ממנו] תרומה לה׳, מה להלן אחד מעשר אך כאן אחד מעשר. ולמדנו שמין אחד של חמץ היה עשרה עשרונים כנגד שלש מינים של מצה, מדכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ, אמרה תורה כנגד חמץ הבא מצה:"
+            ],
+            [
+                "<b>המלואים.</b> שהיו בימי משה. כשנתחנך אהרן ובניו לכהונה:",
+                "<b>היו באים כמצה שבתודה חלות ורקיקים ורבוכה.</b> דכתיב במלואים (שם ח׳) ומסל המצות אשר לפני ה׳ לקח חלת מצה אחת וחלת לחם שמן אחת ורקיק אחד, חלת מצה אלו חלות, וחלת לחם שמן זו רבוכה דמוסיף בה שמן כנגד חלות ורקיקים, ורקיק זה רקיק:",
+                "<b>נזירות.</b> לחמי נזיר, שנאמר (במדבר ו׳:ט״ו) וסל מצות סולת חלות בלולות בשמן ורקיקי מצות משוחים בשמן. ורבוכה לא הוזכר שם:",
+                "<b>שני ידות.</b> שני חלקים של מיני מצה שבתודה היו בנזירות, וכדמפרש ואזיל:",
+                "<b>נמצאו.</b> לנזירות:",
+                "<b>עשר קבין.</b> שהרי בשלשה מיני מצה שבתודה היו חמשה עשר קבין, והוי להו עשרה שני ידות של חמשה עשר:",
+                "<b>שהן שש עשרונות ועדוין.</b> כלומר, עוד שנוסף עליהן. שהרי היו שלשה עשרונים ושליש לכל מין כדאמרן לעיל גבי מצה שבתודה, נמצא לשני מינים שש עשרונות ושני שלישי עשרון, והיינו דקאמר שש עשרונות ועדוין:",
+                "<b>ומכולן.</b> מכל ארבעה מינים שבתודה היו הכהנים נוטלים אחד מעשרה תרומה:",
+                "<b>שלא יטול פרוס.</b> שבור וחתוך:",
+                "<b>שיהיו כל הקרבנות שוין.</b> המינים יהו שוין, עשרה חלות לכל מין:",
+                "<b>שלא יטול תרומה מקרבן על חבירו.</b> שאם היה ממין זה חמשה וממין זה חמשה עשר, נמצא מפריש מזה על זה:"
+            ],
+            [
+                "<b>השוחט את התודה בפנים.</b> לפנים מן העזרה:",
+                "<b>ולחמה חוץ לחומה.</b> בגמרא מוקמינן לה חוץ לחומת בית פאגי. רבותי פירשו חוץ לחומה החיצונה של ירושלים. [אבל חוץ לעזרה קדוש]. ואע״ג דכתיב (ויקרא ז׳:י״ב) והקריב על זבח התודה חלות, דמשמע לכאורה שיהא הלחם אצלה בשעת זביחה, לא דרשינן על בסמוך. ורמב״ם גורס בית בגי. ומפרש שהוא מקום קרוב להר הבית אלא שהוא חוץ לחומת הר הבית ושם אופים המנחות. ועל שם כך היו קורים לו בית בגי. לשון פת בג המלך:",
+                "<b>עד שלא קרמו בתנור.</b> לאו לחם נינהו. אלא עיסה בעלמא:",
+                "<b>שחטה.</b> על מנת לאכלה חוץ לזמנה, קדש הלחם ונפגל. על מנת לאכלה חוץ למקומה, קדש הלחם ונפסל. וטעמא דקדש הלחם, משום דפסולו בקודש, וקיי״ל כל שפסולו בקודש הקודש מקבלו:",
+                "<b>שחטה ונמצאת טריפה לא קדש הלחם.</b> דפסולו קודם שחיטה הוא:",
+                "<b>שחטה ונמצאת בעלת מום רבי אליעזר אומר קדש.</b> בגמרא מוקי לה בדוקין שבעין, דבכי האי מומא סבר ר׳ אליעזר דאם עלו לא ירדו הואיל ואין מומן ניכר, הלכך קדש הלחם. ואין הלכה כר׳ אליעזר:",
+                "<b>שלא לשמה.</b> לא קדש הלחם, דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ יקריב קרבנו על זבח תודת שלמיו, על זבח שנזבח לשם תודת שלמיו:",
+                "<b>וכן איל המלואים.</b> לפי שהן היו תחלה לכל הקרבנות נקט איל המלואים. והוא הדין לאיל נזיר, דמלואים כקרבן יחיד הן חשובים:  "
+            ],
+            [
+                "<b>נסכים שקדשו בכלי.</b> לאו דוקא בכלי. שאין נסכים מתקדשים ליפסל ביוצא ובלינה ואע״פ שקדשו בכלי, אלא בשחיטת הזבח, דכתיב זבח ונסכים, הנסכים תלויים בזבח:",
+                "<b>ונמצא הזבח פסול.</b> שנפסל בזריקה. דאילו בשחיטה נפסל, לא קדשו נסכים:",
+                "<b>אם יש שם זבח אחר יקרבו עמו.</b> בנסכים של צבור מוקמינן לה למתניתין, משום דלב ב״ד מתנה עליהם, אם הוצרכו לזבח זה הוצרכו ואם לאו יהיו לזבח אחר. אבל בנסכים של יחיד אין כשרים לזבח אחר. ואפילו נסכים של צבור אין קרבים עם זבח אחר אא״כ היה אותו זבח זבוח כשנפסל הזבח הראשון, אבל אם לא היה זבוח בשעה שנפסל הזבח הראשון, אין קריבים עם הזבח האחר. ומתניתין חסורי מחסרא והכי קתני, יקרבו עמו. במה דברים אמורים שהיה זבח זבוח באותה שעה, אבל אם לא היה זבח זבוח באותה שעה נעשה כמו שנפסלו בלינה ופסולים. והכי מפרשא מתניתין בגמרא. וכל זמן שלא נתקדשו נסכים בכלי אע״פ שנשחט הזבח יכולים להקריב נסכים אפילו אחר כמה ימים, דקיי״ל מביא אדם קרבנו היום ונסכו אפילו אחר כמה ימים, בין נסכים של יחיד בין נסכים של צבור. וכן מצורע מביא אשמו היום ולוג שמן שלו לאחר כמה ימים:",
+                "<b>ולד תודה.</b> שהפריש תודה מעוברת וילדה:",
+                "<b>וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם.</b> הראשונה, אם נמצאת לאחר הקרבת שניה. וכן שניה אם נמצאת הראשונה קודם הקרבתה והקריב ראשונה, שוב אין השניה טעונה לחם:",
+                "<b>חליפתה.</b> היינו המפריש תודה ואבדה והפריש אחרת תחתיה:",
+                "<b>תמורתה.</b> כגון שעומדת בעין ואומר זו תמורת זו, וכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש:"
+            ],
+            [
+                "<b>יביא היא ולחמה מן החולין.</b> ולא מן המעשר. דכיון דאמר הרי עלי הוי ליה דבר שבחובה, וכל דבר שבחובה אינו בא אלא מן החולין: ",
+                "<b>ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולין.</b> דלחם נגרר אחר תודה, וכיון דאמר הרי עלי תודה מן החולין בעל כרחיה איחייב ליה בלחם, הלכך האי דמהדר ואמר לחמה מן המעשר לאו כלום הוא:",
+                "<b>תודה מן המעשר ולחמה מן החולין יביא.</b> כלומר יביא כמו שנדר. ולאו חובה, דכל שכן אם יביא שניהם מן החולין דשפיר עבד. אלא אם רצה להביא כמו שנדר יביא:",
+                "<b>ולא יביא הלחם מחטי מעשר שני עצמו.</b> דלחם דומיא דשלמים בעינן, מה שלמים ממעות מעשר שני ולא ממעשר שני עצמו, אף לחם כן:"
+            ],
+            [
+                "<b>מה פסח שהוא בא בחובה אינו בא אלא מן החולין.</b> דפסח מצרים לא בא אלא מן החולין, שעדיין לא היתה להם שום תבואת מעשר שני שאין מעשר אלא משנכנסו לארץ, ומה פסח מצרים לא בא אלא מן החולין אף פסח דורות אינו בא אלא מן החולין, שהרי הוא אומר (שמות י״ג:ה׳) ועבדת את העבודה הזאת בחודש הזה, שיהו כל עבודת החדש הזה כזה של מצרים:",
+                "<b>אף כל דבר שבחובה נמי כו׳</b> לפיכך, האומר הרי עלי תודה או שלמים הואיל והן באים חובה דקאמר הרי עלי, לא יביא אלא מן החולין:",
+                "<b>והנסכים.</b> אפילו אמר הרי עלי להביא ממעשר, לא יביא אלא מן החולין. דכי שרא רחמנא לאתויי שלמים ממעשר הני מילי שלמים גופייהו דבני אכילה נינהו, אבל נסכים דכליל הם לא יביאו מן המעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל קרבנות.</b> מן החדש ומן הישן. במנחות קאמר:",
+                "<b>שאינן באים אלא מן החדש.</b> בעומר כתיב (ויקרא כ״ג:ט״ז) מנחה חדשה, ובשתי הלחם כתיב (שמות ל״ד:כ״ב) בכורי קציר חטים:",
+                "<b>ומן הארץ.</b> בעומר כתיב (ויקרא כ״ג:י׳) כי תבואו אל הארץ וגו׳ וקצרתם את קצירה, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם:",
+                "<b>מכמס וזוניחה.</b> שמות של מקומות הן:",
+                "<b>אלפא לסלת.</b> סולת שלהן ראשון ומובחר לכל הסלתות. כאל״ף זו שהיא ראשונה לכל האותיות:",
+                "<b>אלפא.</b> זו אל״ף בלשון יוני:",
+                "<b>שנייה להן.</b> קרובה סלתה להיות משובחת כסולת מכמס וזוניחה:",
+                "<b>חפריים בבקעה.</b> שתי חפרים הן, אחת בהר ואחת בבקעה, ואותה שבבקעה היא שסולת שלה משובחת:",
+                "<b>כל הארצות.</b> של ארץ ישראל היו כשרות, אלא שמכאן היו מביאים:"
+            ],
+            [
+                "<b>אין מביאין.</b> עומר ושתי הלחם:",
+                "<b>לא מבית הזבלים.</b> משדה שצריכה לזבל, דשמא לא נזדבלה כל צרכה ונמצאו פירותיה כחושים. אי נמי, לפי שהזבל מבאיש ומפסיד טעם הפרי:",
+                "<b>ולא מבית השלחים.</b> ארץ צמאה למים שפירותיה כחושין:",
+                "<b>לא מבית האילן.</b> מתבואה שבין האילנות. שהאילנות הגדלים שם יונקים הקרקע ומכחישים הזרעים:",
+                "<b>נרה.</b> חורש. לשון נירו לכם ניר (ירמיהו ד׳:ג׳):",
+                "<b>ובשניה זורעה.</b> בגמרא מסיק, דשנה ראשונה הוא נר כולה וזורע חציה ומניח חציה ניר. וכן בשניה חורשה כולה וזורע החצי שלא זרע אשתקד, והחצי שזרע אשתקד מניחו ניר. וכן בכל שנה זורע ניר של אשתקד:",
+                "<b>כיצד בודק.</b> הסולת אם מנופה כל צרכו אם לאו:",
+                "<b>עלה בידו אבק.</b> קמח דק, וגרוע הוא:",
+                "<b>עד שיניפנה.</b> בנפה לעבור האבק דק שנשאר בה:",
+                "<b>ואם התליעה.</b> הסולת או החטה:",
+                "<b>פסולה.</b> והוא שהתליעה ברובה. וילפינן לה לקמן סוף פרקין מדכתיב (במדבר כ״ח:י״ט-כ׳) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם. שיהיו גם כן המנחות והנסכים תמימים:"
+            ],
+            [
+                "<b>תקועה.</b> עיר ששמה תקועה כדכתיב (שמואל ב י״ד:ב׳) וישלח יואב תקועה:",
+                "<b>אלפא לשמן.</b> השמן שלה ראשון ומובחר לשמנים. כאל״ף זו שהיא ראשונה לאותיות:",
+                "<b>אנפיקנון.</b> שמן העשוי מזיתים שלא הביאו שליש בשולן, והוא מר מאד:",
+                "<b>שנשרו במים.</b> שהמים מקלקלים את השמן:"
+            ],
+            [
+                "<b>שלשה זיתים.</b> שלש פעמים בשנה מלקטים את הזיתים. ובהן שלש שמנים, בכל פעם יש שלשה מינים שמן:",
+                "<b>הזית הראשון.</b> פעם ראשונה שמלקט:",
+                "<b>מגרגרו בראש הזית.</b> מלקט גרגרים שהן בראש הזית, שהן מתבשלים תחלה לפי שהחמה זורחת עליהן ומבשלתן:",
+                "<b>לתוך הסל.</b> ומסתנן ויוצא והכלי תחת הסל לקבל השמן:",
+                "<b>רבי יהודה אומר סביבות דופני הסל.</b> נותן את הזיתים והשמן זב דרך הדפנות ונופל לשולי הסל ומשם מסתנן ויוצא ונמצא מזוקק. שהפסולת נשאר מדובק בדופני הסל. אבל לא יתנם בשולי הסל, מפני שמתערב בו שמן ושמרים ויוצאים ונמצא שמן עכור. והשמן הזב מאליו בלא שום טעינה נקרא שמן ראשון של הזית הראשון:",
+                "<b>טען בקורה.</b> זיתים שבסל:",
+                "<b>רבי יהודה אומר באבנים.</b> ולא בקורה. שהקורה כבדה ומוציאה את השמרים:",
+                "<b>חזר וטחן.</b> ברחים, את הזיתים שתחת הקורה, וטוען אח״כ הקורה:",
+                "<b>הראשון למנורה.</b> דבעינן שמן זית זך:",
+                "<b>והשאר כשר למנחות.</b> דלא כתיב בהו זך:",
+                "<b>הזית השני.</b> פעם שניה כשמלקט את שנמצאים מבושלים עתה:",
+                "<b>מגרגרו בראש הגג.</b> מלקט הגרגרין הסמוכים לגג. שזיתיהן היו סמוכים לגגותיהן, ואותן מתבשלים בשניה:",
+                "<b>הראשון.</b> שיצא קודם טעינה, כשר למנורה:",
+                "<b>הזית השלישי.</b> שמתלקט פעם שלישית, אין מתבשלים לעולם כל צרכן, שהן ענפים שתחת הגג שאין חמה מגעת בהם:",
+                "<b>עוטנו.</b> לשון מעטן של זיתים, שהיא הגומא שמניחים בה הזיתים כדי שיתעפשו שם. ולשון מקרא הוא, עטיניו מלאו חלב (איוב כ״א:כ״ד):",
+                "<b>שילקה.</b> שיתעפש:",
+                "<b>ומנגבו בראש הגג.</b> דמתוך שהוא צבור ומכונס במקום אחד ארבעה וחמשה ימים זב מאליו מוהל שאינו יפה, לפיכך צריך לנגבו:"
+            ],
+            [
+                "<b>שוין.</b> לאו לכל מילי שוין, דהא בכולהו תנן הראשון למנורה והשאר למנחות, אלא שוין למנחות קאמר. ומשום דקיי״ל בכל מקום מבחר נדריך, שיביא מן המובחר, קא משמע לן השתא שהראשון שבשני והשני שבראשון שוין. שאם יש לו מנחה להביא ויש לו משניהם, מאיזה שירצה יביא. אבל אם יש לו משלישי שבראשון ומראשון שבשני, יביא מנחתו מראשון שבשני שהוא מובחר:"
+            ],
+            [
+                "<b>קרותים והטולים.</b> שם מקומות הם:",
+                "<b>אליוסטן.</b> יין מתוק מחמת השמש, שתלו הענבים בשמש למתקן. שמש בלשון יון יוסטן:",
+                "<b>יין ישן.</b> שעברו עליו שנים עשר חודש, עובר אדמימותו, והכתוב אומר (משלי כ״ג:ל״א) אל תרא יין כי יתאדם, אלמא בשעת אדמימותו מובחר הוא:",
+                "<b>לא מתוק.</b> כשהוא מתוק מחמת עצמו. דאילו מחמת שמש, הא תנא רישא אליוסטן אם הביא כשר. פירוש אחר, תירוש שלא עברו עליו ארבעים יום. וראשון עיקר:",
+                "<b>מן הדליות.</b> מן הגפנים המודלות על גבי כלונסות וקנים גבוהים מן הארץ:",
+                "<b>אלא מן הרגליות.</b> מגפנים ששוכבות על גבי קרקע בין רגלי בני האדם שאינן מודלות:",
+                "<b>העבודים.</b> שנעבדו שתי פעמים בשנה. שחופרים סביבות הגפנים להפך בקרקע שבשרשיהן ועושין בהן גומות להשקותן, וזו היא עבודתן:"
+            ],
+            [
+                "<b>בחצבים גדולים.</b> שהכלים הגדולים פוגמים טעם היין:",
+                "<b>כדי שיהא ריחו נודף.</b> כשהחבית מלאה, יוצא הריח לחוץ ואינו נודף:",
+                "<b>קמחין.</b> כמין גרגרים דקים לבנים שעולים על פני היין דומין לקמח:",
+                "<b>ומאמצעה.</b> משים ברזא באמצע החבית:",
+                "<b>קנה.</b> אמת המדה שהיתה רגילה להיות ביד הגזבר:",
+                "<b>זרק את הגיד והקיש בקנה.</b> כלומר כשזרק היין הגיד של שמרים שמתחילים השמרים לצאת, הקיש הגזבר בקנה שבידו ודחהו שלא יכנס בכלי שיש בו היין. ורבותי פירשו הקיש בקנה שבידו לרמוז אל מושך היין מן החבית שיסתום החבית בברזא, ולא היה אומר לו סתום לפי שהדבור קשה ליין. והכי מפרש ליה בגמרא:",
+                "<b>רבי יוסי בר׳ יהודה אומר יין שעלו בו קמחין פסול.</b> ואין הלכה כרבי יוסי בר׳ יהודה. וכל הני דאמרינן במתניתין שהם פסולים, בין בסולת בין בשמן בין ביין, אם עבר והקדישן מכין אותו מכות מרדות מדבריהם, כדין המקדיש בעל מום למזבח שהוא לוקה מן התורה, מדכתיב בבעל מום לא תקריבו, ואמרו בסיפרא, אין לא תקריבו אלא לא תקדישו. וכשם שהיו מביאים הסולת והיין והשמן ממקומות מובחרים ידועים כדתנן במתניתין, כך היו מביאים הקרבנות ממקומות ידועים, אילים ממואב, כבשים מחברון, עגלים משרון, גוזלות דהיינו תורים ובני יונה מהר המלך:"
+            ]
+        ],
+        [
+            [
+                "<b>שתי מדות.</b> עשרון עשרון וחצי עשרון. שתי מדות של עשרון היו, אחת מודדים אותה גדושה, שהיתה קטנה ולא היתה מחזקת כשהיא גדושה אלא עשרון, כשעור חברתה כשהיא מחוקה. דר׳ מאיר גמר מקרא דכתיב (במדבר כ״ח:כ״ט) עשרון עשרון לכבש האחד, דשתי עשרונות היו שם ואי שתיהן שוות הויא להו מדה אחת. אלא אחת מחוקה ואחת גדושה. גדושה שבה היה מודד לכל המנחות, מחוקה שבה היה מודד לחביתי כהן גדול, וחכמים אומרים לא היה שם אלא עשרון אחד דכתיב (שם כ״ט) ועשרון אחד לכבש האחד, ואותו עשרון מחוק היה, ובו היו מודדים לכל המנחות. והלכה כחכמים:",
+                "<b>לא בשל שלשה לפר.</b> למנחת נסכים של פר דכתיב ביה (שם כ״ח) ושלשה עשרונים לפר האחד, לא היו מודדן במדה אחת שתהא מחזקת שלשה עשרונים, שלא היתה שם מדה גדולה מעשרון:",
+                "<b>אלא מודדן עשרונות.</b> כל עשרון עשרון בפני עצמו: ",
+                "הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול. והכי פירושא לחביתי כהן גדול, מביא מביתו עשרון שלם, וחוצהו בחצי עשרון שבמקדש, ולש כל חצי עשרון בפני עצמו, ועושה מכל חצי עשרון שש חלות, שהן לשני חצאי עשרון שתים עשרה חלות, ואופה כולן ביחד, ואח״כ מחלק כל חלה לשנים ומקריב שנים עשר חצאין בבוקר, ושנים עשר חצאין בערב, וקודם שיקריב פותת אותן לפתין כזית, וכופל כל פתיתה לשנים, ואינו מבדיל. אבל פתיתת כל שאר מנחות אע״פ שפתין שלהן כזית, כופל אותן לשנים ישנים לארבעה ומבדיל, כדתנן לעיל בפרק ו׳:"
+            ],
+            [
+                "<b>שנתות היו בהין.</b> לא היה שם אלא הין, ובו היו סימנים מסמרות או פגימות:",
+                "<b>עד כאן לפר.</b> חצי ההין:",
+                "<b>עד כאן לאיל.</b> שלישית ההין:",
+                "<b>ועד כאן לכבש.</b> רביעית ההין. ואין הלכה כר׳ אליעזר:",
+                "<b>וכי מה היה ההין משמש.</b> שלא היה במקדש דבר שיהיה צריך להין שלם, שלעולם לא נצטרכו להין אלא בשמן המשחה בימי משה ואותו שמן עדיין הוא קיים ועומד, וא״כ לא היו צריכים להין:",
+                "<b>אלא מדה יתירה.</b> היתה שם להשלים השבע מדות:",
+                "<b>למנחת כהן גדול.</b> היו לה שלשה לוגין שמן, לוג ומחצה שחרית ולוג ומחצה בין הערביים:"
+            ],
+            [
+                "<b>רביעית מים למצורע.</b> דכתיב (ויקרא י״ד:ה׳) ושחט את הצפור האחת אל כלי חרש על מים חיים, למים שדם הצפור נראה בהם, ושיערו חכמים רביעית הלוג:",
+                "<b>רביעית שמן לנזיר.</b> ללחם נזירות. ורביעית לא קדיש להיות כלי שרת משום רביעית מים של מצורע, דהא חוץ הוא. ולא משום לחם של נזיר, דאין לחם של נזיר קדוש אלא בשחיטת הזבח. אלא מפני שבה היה מודד לחביתי כהן גדול רביעית שמן לכל חלה וחלה, שהן שתים עשרה חלות ונסכיהן שלשה לוגין שמן:",
+                "<b>חצי לוג מים לסוטה.</b> דכתיב (במדבר ה׳:י״ז) ולקח הכהן מים קדושים בכלי חרש, חצי לוג מים היה ממלא מן הכיור:",
+                "<b>חצי לוג שמן לתודה.</b> הלכה למשה מסיני, וכן רביעית של נזיר. וחצי לוג נמי לא משום חצי לוג מים של סוטה וחצי לוג שמן של תודה הוא דקדוש להיות כלי שרת. אלא מפני שבו מחלק חצי לוג שמן לכל נר ונר של מנורה:",
+                "<b>אין לה אלא לוגה.</b> לוג אחד לכל ששים עשרון. ואין הלכה כרבי אליעזר בן יעקב:",
+                "<b>ששה לוגים לפר.</b> דהיינו חצי ההין, כדכתיב (שם ט״ו) בלול בשמן חצי ההין. וארבעה לאיל, דהיינו שלישית ההין. ושלשה לכבש, דהיינו רביעית ההין, שההין שנים עשר לוגין:",
+                "<b>מחצי לוג לכל נר.</b> שצריך שיתן בה מדתה שתהא דולקת והולכת מערב עד בוקר ושיערו חכמים חצי לוג שמן ללילי תקופת טבת הארוכים. וכן היה נותן בכל נר בכל לילה. ואם כבתה נפסלה אותה פתילה והשמן מלהדליק בהן עוד, אלא מסירן ונותן חצי לוג שמן אחר ופתילה חדשה ומדליק:"
+            ],
+            [
+                "<b>מערבין נסכי פרים.</b> מנחת נסכי פר במנחת נסכי איל. לפי שבלילת שתיהן שוה, שני לוגים לעשרון. דהא תנן לעיל ששה לוגים לפר, וסולת הוי להו שלשה עשרונים כדכתיב (שם) והקריב על בן הבקר מנחה סולת שלשה עשרונים בלול בשמן חצי ההין, דהיינו ששה לוגין. ולאיל ארבע לוגין, וסולת שני עשרונים לאיל:",
+                "<b>נסכי כבשים.</b> שלשה לוגין לעשרון. דכתיב עשרון אחד לכבש האחד וכתיב בלול בשמן כתית רביעית ההין, דהיינו שלשה לוגין:",
+                "<b>ושל היום בשל אמש.</b> אם הביא אמש זבחי בלא נסכים. דקיימא לן אדם מביא, ובחי הייס ונסכיו מכאן ועד ועד עשרה ימים. ואם היום הביא קרבן אחד ושני נסכים עמו אחד בשבילו ואחד בשביל של אמש, מערבין יחד אם הקרבנות שוין, שהיו שניהם כבשים או אילים [או פרים] או פר ואיל:",
+                "<b>אבל אין מערבים נסכי כבשים בנסכי פרים ואילים.</b> לפי שמנחת פר ואיל חריבה היא לגבי כבשים, ובולעת הימנה, ונמצאת של כבש חסרה וזו יתירה:",
+                "<b>ואם בללן.</b> שכבר הלכה מצות שמנן:",
+                "<b>כשרות.</b> כרבנן דפליגי עליה דרבי יהודה בהקומץ רבה ואמרי חרב שנתערב בבלול יקרב:",
+                "<b>ואם עד שלא בללן.</b> נתערבו:",
+                "<b>פסולות.</b> דבעינן ראוי לבילה, וליכא, דחסרא לה של כבש ושל איל יתירה:",
+                "<b>אע״פ שמנחתו כפולה.</b> כדכתיב באמור אל הכהנים ומנחתו שני עשרונים:"
+            ],
+            [
+                "<b>שהיה גודשה בתוכה.</b> כשהיה מחוק היה מחזיק כשאר עשרון גדוש. ומתניתין ר׳ מאיר היא דאמר בריש פרקין עשרון עשרון היה במקדש אחד מחוק ואחד גדוש. ולית הלכתא כותיה:",
+                "<b>בירוציהן.</b> גודשן. דלח נמי איכא גודש פורתא:",
+                "<b>מדות הלח בירוציהן קודש ומדות היבש בירוציהן חול.</b> בגמרא מפרש דהאי תנא סבר מדות הלח נמשחו בין מבפנים בין מבחוץ, הלכך שפת הכלי מקדשן לבירוצין. מדות היבש נמשחו מבפנים ולא נמשחו מבחוץ, הלכך בירוצין שאינן נוגעים מבפנים במקום משיחתן לא קדשי:",
+                "<b>ר״ע אומר מדת הלח קודש.</b> דסבר מדות הלח נמשחו בין מבפנים בין מבחוץ:",
+                "<b>מדות היבש חול.</b> דלא נמשחו כל עיקר. ומיהו מה שמודדים בהן קדוש קדושת הפה, וגברא למאי דצריך מקדש בפה. בירוצין לא מקדש להו דלא צריכי ליה:",
+                "<b>רבי יוסי אומר לא משום זה.</b> רבי יוסי סבר אידי ואידי נמשחו מבפנים ולא נמשחו מבחוץ. והכא היינו טעמא משום דלח נעכר, מה שבשולי הכלי כשמוסיפין עליו נעכר ומתערב ונבלל ועולה מלמעלה, ונמצא שכבר קדשו הבירוצין בתוך הכלי:",
+                "<b>והיבש אינו נעכר.</b> אלא במקומו עומד הלכך מה שבפנים קדוש ומה שבחוץ אינו קדוש:"
+            ],
+            [
+                "<b>חוץ מן הבכור והמעשר והפסח והחטאת והאשם.</b> משום דכתיב בפרשת נסכים (במדבר ט״ו) לפלא נדר או בנדבה. בא בנדר ובנדבה טעון נסכים, יצאו בכור ומעשר ופסח וחטאת ואשם שהן באים חובה לא לנדבה שאין טעונים נסכים. יכול אף חובות הבאות מחמת הרגל ברגל כגון עולות ראיה ושלמי חגיגה לא יהיו טעונות נסכים, ת״ל או במועדיכם, כל הבא במועדיכם טעון נסכים. ושעירי חטאת שבאים חובה לרגל אין טעונים נסכים, דכתיב בפרשת נסכים וכי תעשה בן בקר, בן בקר בכלל היה, בכלל ועשיתם אשה, דמשמע כל אשה טעון נסכים חוץ (מאשה] שמיעט, ולמה יצא, להקיש אליו, מה בן בקר מיוחד שבא בנדר ונדבה. אף כל בא בנדר ונדבה, יצאו שעירי הרגלים שהן באות חטאות, שאין חטאת בא בנדר ונדבה, שאין טעונות נסכים: ",
+                "<b>חטאתו ואשמו של מצורע טעונים נסכים.</b> לפי שאינן באים על חטא כשאר חטאות ואשמות. וחטאת נזיר אינה טעונה נסכים משום דנזיר חוטא הוא כדכתיב (במדבר ו׳) מאשר חטא על הנפש, שציער עצמו מן היין:"
+            ],
+            [
+                "<b>פר הבא על כל המצות.</b> על אחת מכל המצות. כגון הורו ב״ד שחלב מותר. וזהו פר העלם דבר של צבור שבמקרא, וסמיכה כתיבא ביה (ויקרא ד׳:ט״ו) וסמכו זקני העדה את ידיהם על ראש הפר, ושלשה מזקני ב״ד היו סומכין עליו:",
+                "<b>ושעיר המשתלח.</b> לעזאזל, כתיב ביה (שם ט״ז) וסמך אהרן את שתי ידיו על ראש השעיר החי:",
+                "<b>שעירי עבודה זרה.</b> דכתיב בפרשת שלח לך וכי תשגו כו׳. ואין הלכה כר׳ שמעון:",
+                "<b>כל קרבנות היחיד טעונים סמיכה.</b> דעיקר סמיכה בקרבן יחיד הוא דכתיבא (שם ג׳) וסמך ידו על ראש קרבנו:",
+                "<b>היורש סומך.</b> אם התנדב אביו בקרבן עולה ושלמים ומת, בנו סומך עליו:",
+                "<b>ומביא נסכים.</b> של קרבן:",
+                "<b>וממיר.</b> אם המירה בבהמה אחרת, תמורתו חלה עליה ושתיהן קדושות כאילו המירה אביו:"
+            ],
+            [
+                "<b>חוץ מחרש שוטה וקטן.</b> לפי שאין להם דעת:",
+                "<b>סומא.</b> דכתיב בפר העלם דבר של צבור וסמכו זקני העדה, והם סנהדרי גדולה, ובסנהדרין לא היה בהן סומא, כדמוכח במסכת סנהדרין, והוא הדין לכל שאר סמיכות שאין סומא יכול לסמוך:",
+                "<b>ונכרי.</b> דכתיב דבר אל בני ישראל וגו׳, בני ישראל סומכין ואין הנכרים סומכין:",
+                "<b>והעבד והשליח.</b> דכתיב (ויקרא א׳:ד׳) וסמך ידו, ולא יד עבדו ולא יד שלוחו:",
+                "<b>והאשה.</b> בני ישראל סומכין ; ולא בנות ישראל סומכות:",
+                "<b>וסמיכה שיירי מצוה.</b> דאינה מעכבת כפרה. ומיהו מעלה עליו הכתוב כאילו לא כיפר:",
+                "<b>בשתי ידים.</b> דכתיב בשעיר המשתלח (שם ט״ז) וסמך אהרן את שתי ידיו, זה בנה אב לכל הסמיכות שיהיו בשתי ידים:",
+                "<b>ובמקום שסומכים שוחטים.</b> שאם סמך חוץ לעזרה חוזר וסומך בעזרה במקום שחיטה:",
+                "<b>ותיכף לסמיכה שחיטה.</b> דכתיב וסמך ושחט:"
+            ],
+            [
+                "<b>שאחד מניף לכל החברים.</b> שנתחברו להתנדב קרבן אחד. שכל קרבנות נדבה יכולים להביא בשותפות, ואחד מניף ע״י כולן, אבל כולן יחד אין יכולין להניף דהויא חציצה בין ידו של זה ולקרבן. וכהן שמניח ידו תחת יד הבעלים ומניף והויא יד בעלים חציצה, לא איכפת לן, דהא עיקר תנופה בבעלים:",
+                "<b>בקרבנות היחיד.</b> כגון חזה ושוק של שלמים:",
+                "<b>ובקרבנות צבור.</b> כבשי עצרת שטעונים תנופה חיים ושחוטים:",
+                "<b>בדבר שיש בו רוח חיים.</b> קרבן בהמה:",
+                "<b>ובדבר שאין בו רוח חיים.</b> כגון לחמי תודה ונזיר:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי ישמעאל אומר העומר היה בא בשבת.</b> כשחל ששה עשר בניסן להיות בשבת, העומר דוחה את השבת, שכל קרבן שזמנו קבוע דוחה את השבת ואת הטומאה והיה העומר בא משלש סאין, שהיו קוצרין שלש סאין שעורין ומניפין אותן בנפה עד שמעמידין אותן על עשרון אחד מובחר:",
+                "<b>ובחול.</b> אם חל ט״ז בניסן להיות בחול, היו קוצרין אותו חמש סאין, דסבר רבי ישמעאל עשרון מובחר בלא טרחא שאינו מנפה אותו כל כך אתי מחמש, בטרחא כשמנפה אותו הרבה אתי משלש. בחול מייתינן מחמש, שכך משובח הדבר יותר שמניפין מכל סאה מעט אותו סולת דק היוצא ראשון שהוא מובחר, ומוציאין מחמש סאין עשרון. בשבת מביא שלש, מוטב שירבה במלאכה אחת שרוקד שלש סאים פעמים הרבה, ואל ירבה במלאכות הרבה שיקצור ויברור ויטחון וירקד שני סאין יותר ואין הלכה כרבי ישמעאל:",
+                "<b>בשלשה בני אדם ובשלש קופות ובשלש מגלות.</b> לפרסם הדבר שקצירת העומר במוצאי חמשה עשר בניסן. מפני הצדוקים שהיו אומרים שאין העומר בא אלא באחד בשבת:"
+            ],
+            [
+                "<b>מצות העומר לבוא מן הקרוב.</b> ממקום שקרוב לירושלים. לפי שאין מעבירין על המצות, הלכך כשיוצא מירושלים לבקש עומר, אותה תבואה שמוצא ראשונה נוטלה:",
+                "<b>לא ביכר.</b> לא בשל כל צרכו:",
+                "<b>מעשה שבא מגגות צריפין ועין סוכר.</b> רחוקים מירושלים הרבה. מפני שהחריבו הגייסות כל תבואות שסביבות ירושלים:"
+            ],
+            [
+                "<b>כריכות.</b> כורכים וקושרים ראשי שבלים מלוא אגרוף:",
+                "<b>מתכנסות לשם.</b> למוצאי יום טוב כשקוצרים אותו:",
+                "<b>כדי שיהא נקצר בעסק גדול.</b> בקול המולה גדולה. שיכירו הצדוקים שבמוצאי יום טוב קוצרים אותו משום דאינהו לא מודו בהאי, כדלקמן:",
+                "<b>אמר להן.</b> הקוצר, לבני העיירות העומדים עליו, בא השמש, ואמרו לו הין:",
+                "<b>מגל זה.</b> כלומר, אקצור התבואה במגל זה:",
+                "<b>קופה זו.</b> אכניס התבואה לתוך קופה זו:",
+                "<b>שבת זו.</b> אקצור בשבת זו, ואמרו לו הין:",
+                "<b>שלש פעמים.</b> שואל להן כל דבר ודבר:",
+                "<b>וכל כך.</b> שהיה שואל, למה: ",
+                "<b>מפני הצדוקים וביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב.</b> אלא במוצאי שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, ממחרת שבת בראשית משמע, ומסורת בידינו מאבותינו דהאי ממחרת השבת, היינו ממחרת יום טוב ראשון של פסח בין שחל בחול בין בשבת. וכן מצינו בספר יהושע (ה׳ י״א) ויאכלו מעבור הארץ ממחרת הפסח מצות וקלי, והרי נאמר בתורה (שם) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שמחרת הפסח הוא המתיר את החדש ובו קוצרים העומר בין שחל יום טוב ראשון של פסח בחול בין שחל להיות בשבת. ולפיכך הקוצרים מגביהין קולם כדי שישמעו הבייתוסים ולהוציא מלבן. וקוצרים העומר בלילה ולא ביום, דכתיב וספרתם לכם ממחרת השבת מיום הביאכם וגו׳ שבע שבתות תמימות תהיינה, וא״א להיות תמימות אלא אם כן מתחיל למנות מתחלת הלילה, שהרי הלילה תחלת היום הוא, והרי הוא אומר (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, אלמא הקצירה בלילה הוא בשעה שמתחיל למנות:"
+            ],
+            [
+                "<b>מהבהבין אותו באור.</b> בעודו בשיבלין, כדי לקיים בו מצות קלי, כדכתיב (ויקרא ב׳:י״ד) אביב קלוי באש, ובמנחת העומר מיירי קרא:",
+                "<b>וחכמים אומרים.</b> תחלה חובטים. ולא כדרך תבואה יבשה שחובטים אותו במקל, אלא בקנים לחים:",
+                "<b>ובקליחות.</b> בקלח של כרוב, כדי שלא יתמעך. ואח״כ מקיימין בו מצות קלי:",
+                "<b>נתנוהו לאבוב.</b> דסבירא להו לרבנן שאם מהבהבים אותו באור ממש אין נקרא קלי, שאין נקרא קלי אלא ע״י דבר אחר דהיינו ע״י כלי, שנותנים אותו באבוב, והוא כלי של נחושת מנוקב שמוכרי קליות קולין בו. והלכה כחכמים:",
+                "<b>ברחיים של גרוסות.</b> שאין טוחנות דק אלא עבה. שאם יטחנו יפה יעברו הסובין של קליפה בנפה עם הסולת. וגרוסות לשון גריסין של פול, ועל שם כן נקראת גרש כרמל:",
+                "<b>וחייב בחלה.</b> דחיוב חלה היינו גלגול העיסה, וגלגול עיסה זו ביד הדיוט היא לאחר שנפדה:",
+                "<b>ופטור מן המעשרות.</b> דמירוחו ביד הקדש הוא ומירוח הקדש פוטר מן המעשרות:",
+                "<b>ר״ע מחייב.</b> האי קמח הנותר מעשרון של עומר ",
+                "<b>בחלה ובמעשרות.</b> לפי שלא נתנו מעות הקדש אלא בצריך להם לעשרון לבד, אבל האחר לא קדש, הילכך לאו מירוח הקדש הוא, דהא לא קדוש. ואין הלכה כרבי עקיבא:",
+                "<b>בא לו לעשרון.</b> נותן תחלה שמנו ולבונתו קודם נתינת הסולת:",
+                "<b>יצק ובלל.</b> לאחר נתינת הסולת, כדרך כל המנחות שנותן שמן בכלי תחלה ואח״כ נותן סולת וחוזר ויוצק עליה שמן ובולל:",
+                "<b>הניף והגיש.</b> דמנחת העומר טעונה הנפה והגשה, כדאמרינן בפרק כל המנחות:  "
+            ],
+            [
+                "<b>שלא ברצון חכמים</b>. דגזרי שמא יאכל מן החדש כשקוצר קודם שיקריבו העומר, וזה שכבר הוא קמח ודאי נקצר קודם העומר: ",
+                "<b>ר' יהודה אומר ברצון חכמים</b>. דלא גזרו שמא יאכל כשקוצר. והלכה כר' יהודה:",
+                "<b>והרחוקים</b>. שאינן יודעים אם עדיין קרב העומר:",
+                "<b>מותרים מחצות היום ולהלן</b>. כדקתני טעמא לקמן:",
+                "<b>שיהא יום הנף</b>. יום ששה עשר בניסן שבו מניפין את העומר:",
+                "<b>כולו אסור</b>. לאכול בו חדש:",
+                "<b>אמר רבי יהודה</b>. לתנא דמתניתין, וכי רבן יוחנן התקין:",
+                "<b>והלא מן התורה אסור</b>. בזמן שאין בית המקדש קיים. דתרי קראי כתיבי, כתוב אחד אומר עד עצם היום הזה, דמשמע דעצמו של יום כולו אסור דעד ועד בכלל, וכתוב אחד אומר (ויקרא כ״ג:י״ד) עד הביאכם את קרבן אלהיכם, דמשמע דלאחר קרבן העומר מותר, הא כיצד, כאן בזמן שבית המקדש קיים, כאן בזמן שאין בית המקדש קיים. אלמא בזמן שאין בית המקדש קיים שאין העומר קרב הוי יום הנף כולו אסור מן התורה. ומשני בגמרא דהא דתנן התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, לא תימא התקין אלא דרש והתקין, כלומר שדרש מקראות הללו ברבים והודיעם שכך הדין שיום הנף כולו אסור מן התורה משחרב בית המקדש. ואית דמפרשי בגמרא, שאין החדש אסור מן התורה ביום ט\"ז בניסן בזמן שאין מקדש אלא עד שיאיר פני המזרח שחרית ביום ט\"ז, דכתיב עד עצם היום הזה, עד ולא עד בכלל, והתקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח, השתא נמי ניכול, והן אינן יודעים דבזמן המקדש אסור לאכול חדש עד שיקריב העומר, דכתיב עד הביאכם את קרבן אלהיכם. והכי מפרשינן לה בפרק לולב הגזול:"
+            ],
+            [
+                "<b>העומר היה מתיר במדינה.</b> לאכול החדש בכל המקומות:",
+                "<b>ושתי הלחם במקדש.</b> שקודם שתי הלחם אין מביאין מנחה מתבואה חדשה, דכתיב בשתי הלחם (במדבר כ״ח:כ״ו) מנחה חדשה, שתהא חדשה לכל המנחות:",
+                "<b>ומנחת בהמה.</b> מנחת נסכים של בהמה:",
+                "<b>ואם הביא.</b> קודם לעומר:",
+                "<b>פסול.</b> שלא הותר החדש מכללו אפילו אצל ההדיוט. אבל קודם שתי הלחם לא יביא. ",
+                "<b>ואם הביא כשר.</b> שכבר הותר מכללו אצל ההדיוט:"
+            ],
+            [
+                "<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אין מצטרף, אלא החטין מצטרפין עם הכוסמין בלבד מפני שהן מינן, והשעורים מצטרפין עם הכל חוץ מן החיטים. ואע״ג דכוסמין מין חטין הן, לאו מין חטין דוקא, אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ומיהו בירושלמי משמע דאם נלושו יחד מצטרפין, אפילו מין בשאינו מינו. אבל אם לא נלושו יחד אלא שאחר כך היו נושכות העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:",
+                "<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח, מה להלן מחמשת המינים אף כאן מחמשת המינים:",
+                "<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר. דכתיב בעומר (שם) ראשית קצירכם, שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:",
+                "<b>ואם השרישו.</b> אחד מחמשת המינים הללו קודם קצירת העומר:",
+                "<b>העומר מתירן.</b> ומותר לקצרן אחר קצירת העומר. דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:",
+                "<b>ואם לאו.</b> שלא השרישו אלא לאחר קצירת העומר:",
+                "<b>אסורים עד שיבוא העומר הבא.</b> של שנה הבאה:"
+            ],
+            [
+                "<b>קוצרים בית השלחים שבעמקים.</b> שתבואתן רעה ואין מביאין עומר משם. ותניא, כתוב אחד אומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר, דמשמע דיכול לקצור קודם הבאת העומר, וכתוב אחר אומר ראשית קצירכם, דמשמע שתהא ראשית לכל הקצירות, הא כיצד, ממקום שאתה יכול להביא העומר אי אתה קוצר קודם לעומר, ממקום שאי אתה מביא, כגון בית השלחים ובית העמקים שאין מביאין עומר מהן לפי שהן רעות, אתה קוצר מהן קודם לעומר:",
+                "<b>אבל לא גודשין.</b> לעשותן גדיש. דכמה דאפשר לשנויי משנינן:",
+                "<b>אנשי יריחו.</b> בית השלחין הוו להו:",
+                "<b>קוצר לשחת.</b> מותר לקצור לשחת קודם לעומר ומאכיל לבהמתו:",
+                "<b>אימתי בזמן שהתחיל</b> לקצרה לצורך בהמתו עד שלא הביאה שליש אחרון של גמר בישולה, קוצר אף לאחר שהביאה שליש:",
+                "<b>ר׳ שמעון אומר אף יקצור ויאכיל.</b> יתחיל לקצור ומאכיל לבהמתו משהביאה שליש. דכל לשחת לאו קציר הוא. והלכה כר׳ יהודה, שבא לפרש דבריו של ת״ק:  "
+            ],
+            [
+                "<b>קוצרים.</b> קודם לעומר: ",
+                "<b>מפני הנטיעות.</b> שלא יפסידו. לפי שאותה תבואה אינה ראויה לעומר, כדאמרינן בפרק כל הקרבנות, אין מביאין לא משדה בית השלחים ולא משדה אילן, ולעיל אמרינן ממקום שאי אתה מביא אתה קוצר. פירוש אחר, מפני הנטיעות משום כלאים. לפי שפעמים אדם זורע תבואה ואין שם נטיעות, ולאחר זמן עולות שם נטיעות ביניהן מאליהן, וצריך לקצור הזרעים משום כלאים:",
+                "<b>ומפני בית האבל.</b> שאין להם מקום פנוי לישב לברך ברכת רחבה שאומרים בבית האבל:",
+                "<b>ומפני בית המדרש.</b> שאין מקום לתלמידים לישב. וטעמא דכל הני, משום דקציר מצוה נינהו, והכתוב אומר ראשית קצירכם, שיהיה העומר ראשית לקצירכם של רשות ולא ראשית לקציר של מצוה:",
+                "<b>כריכות.</b> אלומות קשורות:",
+                "<b>צבתים.</b> אגודות בלא קישור. פירוש אחר, כייכות אלומות גדולות, צבתים אגודות קטנות:",
+                "<b>מן הקמח.</b> שיהא קוצר לשמו:",
+                "<b>לא מצא.</b> שכבר נקצר הכל:",
+                "<b>מן הלח.</b> דכתיב כרמל, רך ומל:",
+                "<b>לקצור בלילה.</b> כדילפינן בריש פרקין, מדכתיב (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, משעה שאתה מונה אתה קוצר, והספירה צריכה להיות בלילה דכתיב (ויקרא כ״ג:ט״ו) שבע שבתות תמימות:"
+            ]
+        ],
+        [
+            [
+                "<b>שתי הלחם.</b> לחם הפנים נילוש אחד אחד. דכתיב ביה (ויקרא כ״ד) שני עשרונים יהיה החלה האחת, מלמד שנלושות אחת אחת. ומנין שאפייתן שתים שתים, תלמוד לומר (שם) ושמת אותם, שימה ראשונה שאתה עושה מהם דהיינו בתנור תהא בלשון אותם, דמשמע שהיה נותן שנים בשני דפוסים יחד בתנור. יכול אף שתי הלחם כן, תלמוד לומר ושמת אותם, שהיה לו לומר ושמתם, מה תלמוד לומר ושמת אותם, אותם אתה נותן שנים שנים בתנור ואי אתה נותן שתי הלחם שנים שנים אלא אחד אחד:",
+                "<b>ובטפוס.</b> כמו דפוס פורמ״א בלע״ז. כמין תיבה שנטל כסויה ושתי דפנותיה זו כנגד זו. כך הלחם היו לו שתי דפנות ושולים רחבים ומתקן הבצק בתוך הדפוס שיהא עשוי כעין הדפוס:",
+                "<b>וכשהוא רודה.</b> אותן מן התנור:",
+                "<b>נותנן בדפוס.</b> כדי שלא יתקלקלו. וישברו. נמצא שלשה דפוסים הן, אחד כשהיא בצק, ואחד היה לה בתנור כשהיא נאפית, ואחד כשהוא רודה מן התנור נותנה בדפוס כדי שלא תתקלקל:"
+            ],
+            [
+                "<b>לישתן ועריכתן בחוץ ואפייתן בפנים.</b> לא אתברירא טעמא דהא מלתא בגמרא אמאי לישתן ועריכתן בחוץ ואפייתן בפנים:",
+                "<b>ואינן דוחות את השבת.</b> אפייתן:",
+                "<b>וכשרות בבית פאגי.</b> רמב״ם אומר שהוא מקום סמוך להר הבית מחוץ, ששם היו אופים המנחות. מלשון פת בג המלך. ואין הלכה אלא כדברי תנא קמא:"
+            ],
+            [
+                "<b>חביתי כהן גדול לישתן ועריכתן בפנים.</b> לדברי הכל. שאותו חצי עשרון שחולק בו עשרונו של כהן גדול נמשח ונתקדש ומקדש את המנחה:",
+                "<b>ודוחות את השבת.</b> לפי שאי אפשר לעשות לישה ועריכה ואפייה מאתמול, דכיון דמיקדשא בכלי מיפסלא בלינה:  "
+            ],
+            [
+                "<b>יש בהן מעשה כלי בפנים.</b> במלאכתן שנעשה בהן בפנים טעונים כלי. לאפוקי על גבי טבלא. ובמלאכתן שנעשית בחוץ, כגון לישתו ועריכתו של לחם הפנים, אינו טעון כלי:",
+                "<b>וקרנותיהן.</b> שהוא מדביק בצק לכל דופן כמין קרנים, ואורך הקרן יוצא ארבע אצבעות:",
+                "<b>רבי יהודה אומר שלא תטעה.</b> בין שתי הלחם ללחם הפנים בין בשיעור אורך ורוחב בין בשיעור הקרנות. בשתי הלחם ארכו שבעה ורחבו ארבעה וקרנותיו ד׳ אצבעות. וסימנך זד״ד. ולחם הפנים ארכו עשרה ורחבו חמשה וקרנותיו שבע אצבעות. וסימנך יה״ז. ודרכו של ר׳ יהודה לתת סימנים, כמו דצ״ך עד״ש באח״ב:",
+                "<b>שיהא לו פנים.</b> דפנות. [שיהא לו פינים זויות] והן הן הקרנים:"
+            ],
+            [
+                "<b>ארכו עשרה ורחבו חמשה.</b> כדכתיב (שמות כ״ח:ט״ז) אמתים ארכו ואמה רחבו. ר׳ יהודה לטעמיה דאמר של כלים בת חמשה טפחים היא:",
+                "<b>נותן ארכו.</b> של לחם הפנים כנגד רחבו של שלחן:",
+                "<b>וכופל.</b> הלחם, טפחיים ומחצה למעלה בגובה מכאן ומכאן. והן הן הקרנות. ונמצאו זקופות בשוה לשפת השלחן:",
+                "<b>ונמצא ארכו ממלא רחבו של שלחן.</b> ורחבו מחזיק חצי אורך של שלחן, וכשהיה מסדר אחר אצלו נמצא שלחן כולו מלא:",
+                "<b>ארכו שנים עשר.</b> ר׳ מאיר לטעמיה דאמר כל אמה בת ששה טפחים, חוץ ממזבח הזהב וקרן מזבח החיצון והסובב והיסוד. והלכה כר׳ מאיר:",
+                "<b>לחם הפנים ארכו עשרה.</b> בהא מודה רבי מאיר:",
+                "<b>וטפחיים ריוח באמצע.</b> בין שני הסדרים. דרוחב הלחם לא הוי אלא חמשה, שני הסדרים מחזיקין עשרה בשלחן לארכו, פשו להו טפחיים ריוח בין סדר לסדר, שתהא רוח מנשבת בהם שלא יתעפשו:",
+                "<b>אבא שאול אומר שם.</b> באותו ריוח שבין סדר לסדר נותנים הבזיכים:",
+                "<b>והלא כבר נאמר ונתת על המערכת.</b> ועל, ממש משמע:",
+                "<b>ועליו מטה מנשה.</b> והיינו סמוך, הכא נמי על סמוך. והלכה כאבא שאול:"
+            ],
+            [
+                "<b>מפוצלין.</b> לתת ראשי קנים באותן פיצולים. וכמנין הקנים כך מנין הפצולים:",
+                "<b>ארבעה עשר לסדר זה.</b> שש חלות שהיו בסדר המערכת. לארבעה מהן לכל אחת שלשה קנים, הרי שנים עשר קנים, והעליונה אינה צריכה אלא שנים לפי שאין עליה משאוי, הרי ארבעה עשר. החלה התחתונה אינה צריכה כל עיקר, לפי שמונחת על טהרו של שלחן:",
+                "<b>לא סדור קנים.</b> במערכה החדשה:",
+                "<b>ולא נטילתן.</b> מעל הישנה, דוחה שבת:",
+                "<b>נכנס מערב שבת ושומטן.</b> מבין כל לחם ולחם, ומניחם לארכו של שלחן, ולמחר מסדר הלחם, ולמוצאי שבת נותן הקנים בין כל לחם כמשפטן:",
+                "<b>ארכן לארכו של בית.</b> ממזרח למערב היו מונחין בארכן. חוץ מן הארון שארכו לרחבו של בית, שהבדים שבארון היו בולטים ודוחקין בפרוכת ודומין כשני דדי אשה, שנאמר (במלכים א ח׳:ח׳) ויאריכו הבדים ויראו, והבדים לרחבו של ארון היו מונחים, דאילו לארכו של ארון היו בדים לא היה בין בד לבד אלא שיעור רוחב הארון דהיינו אמתא ופלגא, ותרי גברי הנושאים בשני בדים את הארון שנים מכאן ושנים מכאן לא הוו מצי ליכנס בין בד לבד, אלא ודאי לרחבו נתונים, והם היו ממזרח למערב שהרי היו דוחקים בפרוכת, נמצא ארכו של ארון לרחבו של בית:"
+            ],
+            [
+                "<b>על פתח הבית.</b> אצל פתח ההיכל בכניסתו. ולא היו מניחים שם אלא להראות שמעלין בקודש, דעכשיו מניחין על של שיש ומיד נושאן להיכל ומסדרן על של זהב של משה:",
+                "<b>ועל של זהב ביציאתו.</b> עד שיוקטרו בזיכים, כדקתני לקמן במתניתין:",
+                "<b>המכניסים עומדים בצפון.</b> דהכי עדיף טפי דאותן שמסדרים העבודה יהיו בצפון:",
+                "<b>אלו מושכין.</b> ועד שלא יגביהו מן השלחן אלו מניחין:",
+                "<b>אפילו אלו נוטלין.</b> ואלו עצמן מניחין אחר שנטלו:",
+                "<b>אף זו היתה תמיד.</b> דסבר ר׳ יוסי דאין תמיד אלא שלא ילין שלחן לילה אחד בלא לחם:",
+                "<b>והחלות מתחלקות לכהנים.</b> משמר היוצא חולק עם משמר הנכנס:",
+                "<b>חל יום הכיפורים להיות בשבת.</b> שדין לחם הפנים לאכלו באותו שבת שנוטלים אותו מעל השלחן, ועכשיו אין יכולים לאכלו מפני התענית:",
+                "<b>החלות מתחלקות לערב.</b> ואין ממתינים לחלקו למחר מפני שנפסל בלינה לאחר זמנו שנסתלק:",
+                "<b>השעיר.</b> של מוסף שהוא חטאת ונאכל לכהנים:",
+                "<b>נאכל לערב.</b> בלילי שבת. שזמנו ליום ולילה עד חצות. ואע״פ שאין יכולים לבשלו בשבת ולא ביום הכיפורים:",
+                "<b>הבבליים.</b> כהנים שעלו מבבל. ובגמרא מפרש דלא בבליים היו אלא אלכסנדריים היו. ועל שם ששונאים תלמידי חכמים שבארץ ישראל את הבבליים, קראו לאלכסנדריים שעושים מעשה רעבתנות בבליים:",
+                "<b>היו אוכלין אותו חי.</b> כשחל יום הכיפורים להיות בערב שבת:",
+                "<b>מפני שדעתן יפה.</b> ואינן קצים לאכול הבשר כשהוא חי:"
+            ],
+            [
+                "<b>ואת הבזיכים לאחר שבת.</b> ודינן היה לסדרן בשבת בשעת עריכת הלחם:",
+                "<b>והקטיר את הבזיכים בשבת פסולה.</b> דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:",
+                "<b>ואין חייבין עליהם משום פגול.</b> אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:",
+                "<b>ולא משום נותר.</b> שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:",
+                "<b>וטמא.</b> האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:",
+                "<b>יניחנו לשבת הבאה.</b> ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:",
+                "<b>שאפילו היה על השלחן ימים רבים.</b> קודם השבת:",
+                "<b>אין בכך.</b> כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:  "
+            ],
+            [
+                "<b>אין פחות משנים.</b> משני ימים משנאפו:",
+                "<b>נאכל לשלשה.</b> שאפאום בערב שבת. לפי שאין אפייתן דוחה לא שבת ולא יום טוב:",
+                "<b>לתשעה.</b> בשבת שניה, שהוא תשיעי לאפייתו:",
+                "<b>לעשרה.</b> שנאפו בחמישי בשבת:",
+                "<b>שני ימים טובים של ראש השנה.</b> קודם לשבת. נאפה ברביעי ונאכל בשבת שניה, הרי לאחד עשר. ואם תאמר, הרי שנים עשר נינהו, דהא אותה שבת הוי יום הכפורים ואין הלחם נאכל עד למוצאי שבת. הא לא קשיא, דלענין אכילת קדשים הלילה הולך אחר היום שעבר, הלכך מקרי אחד עשר:",
+                "<b>ואינו דוחה לא את השבת ולא את יום טוב.</b> לפי שאין אופים ומבשלים ביום טוב אלא מה שאוכל באותו היום בלבד:",
+                "<b>רבן שמעון בן גמליאל אומר וכו׳</b> ואין הלכה כרבן שמעון בן גמליאל:"
+            ]
+        ],
+        [
+            [
+                "<b>המנחות והנסכים.</b> עד שלא קדשו בכלי. אינן קדושים קדושת הגוף, אלא קדושת דמים, שצריך לפדותן והדמים קדושים. ודוקא כשנטמאו יש להן פדיון אם לא קדשו בכלי, אבל לא נטמאו אף על פי שלא קדשו בכלי אין פודים אותן:",
+                "<b>העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון.</b> שלא נאמר פדיון בקדושת הגוף אלא בבהמה בעלת מום, דכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה, אשר לא יקריבו ממנה קרבן לה׳, והעריך הכהן אותה וכו׳. ובבעלי מומים שנפדו הכתוב מדבר, דאי בבהמה טמאה ממש, כשהוא אומר (שם) ואם בבהמה הטמאה ופדה בערכך, הרי בהמה טמאה אמורה. ואשמועינן במתניתין דאע״ג דאשכחן בקדוש קדושת הגוף ונפל ביה מומא דמפריק, העופות והעצים והלבונה וכלי שרת דקדשי קדושת הגוף ונטמאו לא מפרקי:"
+            ],
+            [
+                "<b>מה שהביא הביא.</b> דאמרינן לא לשם נדרו הביאה, אלא נדבה אחרת היא זו:",
+                "<b>זו להביא במחבת.</b> שהיתה עשרון סולת מונחת לפניו, ואמר, זו להביא במחבת וכו׳:",
+                "<b>הרי זו פסולה.</b> דקבעה לכלי שהזכיר בה ואין יכול לשנותה לכלי אחר:",
+                "<b>אלו להביא בכלי אחד.</b> אלו שהיו מונחים לפניו:",
+                "<b>הרי אלו פסולים.</b> דהיכא דנדר בכלי אחד והביא בשני כלים מפריש ממנה שני קומצים, והוא לא נדר אלא קומץ אחד. ועוד, שמנחה חסרה היא בכל כלי וכלי. והיכא דנדר בשני כלים והביא בכלי אחד הויא מנחה יתירה ומיעט בקומצין, שהוא בירר לה שתי קמיצות ולא קמץ אלא אחד:",
+                "<b>אמרו לו בכלי אחד נדרת.</b> ולא חש לדבריהם והקריבה בשני כלים, פסולים, ואף על גב דלא אמר אלו להביא בכלי אחד. משום דהשתא ליכא למימר לשום נדבה אחרת אייתי לה, דכיון דאמרי ליה בכלי אחד נדרת הוה ליה למימר להו אנא משום נדר אחרינא מייתינא לה:",
+                "<b>כשתי מנחות שנתערבו.</b> דאמרינן בפרק הקומץ, אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות, ואם לאו פסולות. והא דקתני לעיל אלו להביא בשני כלים והביא בכלי אחד פסולות, מיירי כגון דלא יכול לקמוץ מכל אחת בפני עצמה:"
+            ],
+            [
+                "<b>הרי עלי מנחה מן השעורים יביא מן החטים.</b> שאין מנחת נדבה באה אלא מן החטים. וכגון שאמר אילו הייתי יודע שאין מביאים מנחה מן השעורים לא הייתי נודר אלא מן החטים. אבל אם אמר לא הייתי נודר כלום, אינו חייב כלום:",
+                "<b>יביא סלת.</b> דכתיב (ויקרא ב׳:א׳) סולת יהיה קרבנו:",
+                "<b>ר׳ שמעון פוטר.</b> ר׳ שמעון סבר בגמר דבריו אדם נתפס, והואיל וגמר דבריו שלא כדין המנחה, אינו חייב כלום. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שכן צבור מביאים וכו׳</b> שלשה עשרונים לפר לי״ג פרים הם תשעה ושלשים עשרונים, ועשרון לכבש לארבעה עשר כבשים הם ארבע עשר עשרונים, ושני עשרונים לאיל לשני האילים הם ארבע עשרונים, הרי חמישים ושבעה, ולשני תמידים שנים, ולשני כבשי מוסף שבת שנים, הרי ששים ואחד. ואמר להם רבי שמעון, וכי כל אותן של אותו יום בכלי אחד היו, והלא אלו לפרים ואלו לאילים ולכבשים, ואי מערב להו מפסיל, שמנחת פרים בלילתן עבה, שני לוגים לעשרון, חצי ההין לשלשה עשרונים, ומנחת כבשים בלילתן רכה, רביעית ההין לעשרון דהיינו שלשה לוגים, והן בולעות זו מזו, ונמצאת זו חסרה וזו יתירה. אלא מפני מה אין מביא יחיד ששים ואחד עשרונים בכלי אחד, דעד ששים יכול להבלל בלוג אחד. והאי תנא סבר לה כרבי אליעזר בן יעקב דאמר בפרק שתי מדות אפילו מנחה של ששים עשרונים אין לה אלא לוג. ואף על פי שלא נבללה כולה, כיון שראויה להבלל אין הבלילה מעכבת, דהכי קיימא לן דכל הראוי לבילה אין בילה מעכבת בו, וכל שאינו ראוי לבילה בילה מעכבת בו:",
+                "<b>וששים ואחד אין נכללים.</b> בתמיה:",
+                "<b>קרטוב.</b> רביעית של רביעית הלוג:",
+                "<b>אין מתנדבים לוג.</b> יין לנסכים. שלא מצינו מנחת נסכים של לוג אחד ולא של שנים ולא של חמשה:",
+                "<b>אבל מתנדבים ג׳ לוגים.</b> דחזו לכבש. וארבעה דחזו לאיל. וששה לוגים שהוא חצי ההין דחזו לפר. ומששה ולמעלה מתנדבים, דשבעה חזו שלשה מינייהו לכבש וארבעה לאיל, ושמונה חזו לשני אילים, ותשעה חזו לכבש ופר, עשרה חזו לאיל ופר, אחד עשר חזו לשני אילים ולכבש. וכן לעולם:"
+            ],
+            [
+                "<b>מתנדבים יין.</b> בלא סולת ושמן, ומנסכו לשיתין בפני עצמו:",
+                "<b>ואין מתנדבים שמן.</b> בלא סולת ויין:",
+                "<b>מתנדבין שמן.</b> וקומצו ומקטיר הקומץ ושיריים נאכלים:",
+                "<b>שכן הוא קרב חובתו בפני עצמו.</b> עם חובתו הוא קרב בפני עצמו. אף על פי שהוא בא חובה עם המנחה אינו מעכב המנחה:",
+                "<b>תאמר בשמן כו׳</b> דכיון דלא אשכחן ביה דליתי בכלי בפני עצמו, השתא נמי לא ליתי:",
+                "<b>אפילו פרידה אחת.</b> תור אחד, או בן יונה אחד, מתנדבים בין שנים. והלכה שמתנדבים יין ושמן בפני עצמן. ומתנדבים מנחת נסכים בין נסכי פר בין נסכי איל וכבש. וכל הקרבנות באים בנדבה בשותפות, חוץ מן המנחה לפי שנאמר בה נפש, דכתיב (ויקרא ב׳:א׳) ונפש כי תקריב קרבן מנחה:"
+            ]
+        ],
+        [
+            [
+                "<b>הרי עלי עשרון.</b> פירשתי כמה עשרונים אביא ואיני יודע כמה אמרתי:",
+                "<b>יביא ששים עשרונים.</b> דאי בציר מהכי נדר, לא איכפת ליה, דמתני ואומר מה שפירשתי יהא לנדרי והשאר יהא לנדבה. ובטפי מהכי ליכא לספוקי, דאין מנחה אחת יתירה מששים עשרון:",
+                "<b>הרי עלי מנחה.</b> האומר הרי עלי מנחה סתם:",
+                "<b>יביא איזה שירצה.</b> מחמש מנחות:",
+                "<b>מיוחדת.</b> שנקראת מנחה סתם ואין לה שם לווי. וכל שאר מנחות יש להם שם לווי, מנחת מחבת, מנחת מרחשת, מנחת מאפה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>מנחה מין המנחה.</b> האומר הרי עלי מנחה, או מין מנחה: ",
+                "<b>יביא אחת</b> מן המנחות האמורות בפרשה:",
+                "<b>מנחות עלי.</b> או שאומר מין מנחות עלי, יביא שתי מנחות ממין אחד:",
+                "<b>פירשתי.</b> מיני מנחות שאביא, ואיני יודע כמה מינים הם שנדרתי להביא:",
+                "<b>מביא חמשתן.</b> מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת מאפה תנור והיא באה שני מינים, חלות ורקיקין: ",
+                "<b>פירשתי מנחה של עשרונים</b> בכלי אחד, ואיני יודע כמה עשרונים קבעתי בה:",
+                "<b>יביא ששים עשרון.</b> דטפי מהכי ליכא לספוקי. ואי בציר מהכי נדר לא איכפת לן, דמתנה ואומר כמה שפירשתי יהא לנדרי והשאר יהא לנדבה:",
+                "<b>רבי אומר.</b> כיון דאמר מנחה דמשמע חדא, אלמא בכלי אחד קבעה, ואם יביא ששים בכלי אחד, שמא בציר מהכי נדר והוי מנחה יתירה, דאית ליה לרבי דקביעותא דמנא מלתא היא, הלכך יביא ששים מנחות מאחת ועד ששים, חדא של עשרון אחד, וחדא של שנים, וחדא של שלשה, וחדא של ארבע, עד ששים. שנמצא מביא בין הכל אלף שמונה מאות ושלשים עשרון, דודאי חדא מינייהו נדר, ואינך נדבה. ואין הלכה כרבי:  "
+            ],
+            [
+                "<b>לא יפחות משני גזירים.</b> שתי בקעיות גדולות. דמיעוט עצים שנים:",
+                "<b>והמעלה את הקומץ בחוץ חייב.</b> כרת, דהעלאה היא. ובהאי כללא הוי נמי המעלה קומץ בפנים דהקטרה מעלייתא היא, הלכך חשיב חמשה קומצים ותו לא, ולא חשיב להאי דהמעלה קומץ בפנים לקומץ ששי:",
+                "<b>ושני בזיכים.</b> של לחם הפנים:"
+            ],
+            [
+                "<b>לא יפחות מדינר זהב.</b> והוא שיאמר מטבע של זהב. דאי לא, דלמא נסכא דדהבא קאמר, דהיינו חתיכה של זהב:",
+                "<b>נחושת לא יפחות ממעה כסף.</b> שיביא נחושת ששוה מעה כסף:",
+                "<b>פירשתי.</b> כך וכך זהב:",
+                "<b>ואיני יודע כמה פירשתי.</b> יביא כל כך עד שידע בעצמו שמעולם לא נתכוין לכל כך:"
+            ],
+            [
+                "<b>הרי עלי יין.</b> לנסכים:",
+                "<b>לא יפחות משלשה לוגין.</b> שהן פחותים שבנסכים. רביעית ההין לכבש, תלתא לוגין הוו, שהין י״ב לוגין:",
+                "<b>שמן לא יפחות מלוג.</b> שהפחות שבמנחה עשרון סולת, והיא טעונה לוג שמן:",
+                "<b>רבי אומר שלשה לוגין.</b> כפחות שבמנחת נסכים, עשרון לכבש בלול ברביעית ההין שמן. ואין הלכה כרבי:",
+                "<b>כיום מרובה.</b> כיום טוב ראשון של חג הסוכות כשחל להיות בשבת. שאותו היום מרובה בנסכים לקרבנות של חובת היום מכל שאר ימות השנה. דהוו שלשה עשר פרים וארבעה עשר כבשים וארבעה מוספים, ב׳ מוסף דשבת וב׳ מוסף דחג, ואילים שנים ושעיר אחד. והנסכים הצריכים לכולם מאה וארבעים לוג:"
+            ],
+            [
+                "<b>הרי עלי עולה יביא כבש.</b> ר׳ אלעזר בן עזריה אומר או תור או בן יונה. באתריה דתנא קמא לא היו קורים עולה סתם אלא לעולת בהמה, ופחותה שבעולת בהמה הוא כבש, הלכך יביא כבש. ובאתריה דר׳ אלעזר בן עזריה היו קורים עולה סתם גם לעולת העוף, הלכך יביא תור או בן יונה. ומר כי אתריה ומר כי אתריה:",
+                "<b>יביא פר ועגל.</b> זכרים ולא נקבות. דעולה ליכא לספוקי אלא בזכרים. ומתניתין רבי היא דאמר לקמן המתנדב קטן והביא גדול לא יצא. אבל רבנן פליגי עליה ואמרי המתנדב קטן והביא גדול יצא, דיש בכלל מרובה מועט. והלכה כחכמים:",
+                "<b>פירשתי.</b> אחד מקרבנות הבהמה ואיני יודע מאיזה מהן פירשתי. יביא מכל מיני בהמה הזכרים גדולים וקטנים, דהיינו פר ועגל איל ושעיר וגדי וטלה:",
+                "<b>פירשתי.</b> את המין:",
+                "<b>ואיני יודע מה פירשתי.</b> אם מין בהמה או מין עוף:"
+            ],
+            [
+                "<b>תודה ושלמים.</b> תודה או שלמים:",
+                "<b>יביא כבש.</b> פחות שבתודה ושלמים:",
+                "<b>יביא פר ופרה.</b> דתודה ושלמים איכא לספוקי בזכרים ונקבות:",
+                "<b>ורחל.</b> נקבה בת שתי שנים:",
+                "<b>גדי.</b> בן שנה מן העזים:",
+                "<b>שעיר.</b> עז בן שתי שנים:",
+                "<b>טלה.</b> כבש בן שנתו:"
+            ],
+            [
+                "<b>יביא הוא ונסכיו במנה.</b> כך נתפרש דינו בתורה שבעל פה, שיהא ערך השור עם נסכיו מנה: ",
+                "<b>עגל יביא הוא ונסכיו בחמש.</b> סלעים:",
+                "<b>אמר הרי עלי שור במנה.</b> יביאנו במנה חוץ מנסכיו שהרי כך קבעו:",
+                "<b>שור במנה והביא שנים במנה לא יצא.</b> שהרי קבע שור במנה:",
+                "<b>קטן והביא גדול יצא, רבי אומר לא יצא.</b> משום הכי תנא פלוגתא דרבי ורבנן הכא בסיפא, לפרושי, דרישא לאו דברי הכל היא אלא רבי היא ולא רבנן ואין הלכה כרבי:  "
+            ],
+            [
+                "<b>ונסתאב.</b> שנפל בו מום. דבעל מום אקרי טמא כדכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה אשר לא יקריבו ממנה קרבן לה׳, ובבעלי מומין שיפדו הכתוב מדבר, כדפרשינן בפרקין דלעיל:",
+                "<b>אם רצה יביא בדמיו שנים.</b> ולא דמי לרישא דאמרינן שור במנה והביא שנים במנה לא יצא, דהתם דאמר הרי עלי שור במנה חייב עד שיביאנו, אבל הכא בשור זה ונסתאב שאני, דכיון דאמר שור זה אקריב עולה ונסתאב, אזל ליה נדריה, דתו לא מצי לקיומיה:",
+                "<b>רבי אוסר.</b> לכתחלה. אבל אם הביא יצא. דכיון דאמר זה, אינו חייב באחריותו. ואין הלכה כרבי:",
+                "<b>הבינוני שבהן הקדש.</b> אף הבינוני שבהן הקדש. דכי יש לו שנים, הגדול הקדש, שהמקדיש בעין יפה מקדיש ומסתמא מוטב שבהן הקדיש דכתיב (דברים י״ב:י״א) מבחר נדריכם. וכי יש לו שלשה, חוששין אף לבינוני, דלא ידעינן אהי מינייהו חל ההקדש, אי אגדול דהוי עין יפה, אי אבינוני דהוי עין יפה לגבי קטן, הלכך תרוייהו אסירי. מיהו לא קרב למזבח אלא חד מינייהו. והיכי עביד דלשתרי חד מינייהו, ממתין לבינוני עד שיומם, ומחלל אותו אגדול. דממה נפשך, אי אבינוני חל ולא אגדול, הרי נפל בו מום וחללו. ואי אגדול חל מעיקרא, נמצא בינוני חולין מעיקרא:",
+                "<b>פירשתי.</b> איזה מהן ולא ידעתי איזה הוא:",
+                "<b>או שאמר לי אבא.</b> בשעת מיתתו, אחד משוורי הפרשתי להקדש ואיני יודע על איזה מהן אמר לי:",
+                "<b>הגדול שבהן הקדש.</b> דהיכא דאמר פירשתי ליכא ספיקא דודאי הגדול פירש:"
+            ],
+            [
+                "<b>בבית חוניו.</b> בית המקדש שבנה חוניו בנו של שמעון הצדיק באלכסנדריא של מצרים. שכשמת שמעון הצדיק אמר להם, חוניו בני ישמש תחתי, מפני שהיה בקי ורגיל בעבודה יותר משמעי אחיו. ולא קבל עליו חוניו להיות כהן גדול לפי שהיה שמעי אחיו גדול ממנו שתי שנים ומחצה. ונתמנה שמעי כהן גדול תחת אביו. לימים נתקנא חוניו בשמעי אחיו, אמר לו בא ואלמדך סדר עבודה הלבישו כתונת בד דקה שלובשות הנשים על בשרן ועליה אזור צר קטן והעמידו אצל המזבח, יצא ואמר לאחיו הכהנים ראו מה נדר זה וק. ים לאהובתו, אותו היום שאתמנה לכהן גדול אלבש כתונת שליכי ואחגור באזור שליכי. בקשו אחיו הכהנים להרגו, סח להם כל המאורע, בקשו להרוג. את חוניו, רץ מפניהם לבית המלך. ועדיין כל הרואה אותו אומר זה הוא, הלך לו לאכסנדריא של מצרים שהיו בה רבבות מישראל ועשה שם מקדש ובנה מזבח והעלה עליו לשם ה׳. ועל אותו מזבח נתנבא ישעיה (י״ט) ביום ההוא יהיה מזבח לה׳ בתוך ארץ מצרים. ועמד הבית ההוא קרוב למאתים שנה ונקרא בית חוניו על שמו. והכל מודים שהקרבנות שהיו קרבים שם אינן קרבן. לפיכך מי שאמר הרי עלי עולה והקריבה שם לא יצא ידי נדרו:",
+                "<b>שאקריבנה בבית חוניו.</b> נעשה כאומר הרי עלי עולה על מנת שאהרגנה ולא אתחייב באחריותה, הלכך אם הקריבה בבית חוניו יצא ידי נדרו אבל חייב כרת משום שוחט בחוץ, שהרי קרא עליה שם עולה:",
+                "<b>רבי שמעון אומר אין זו עולה.</b> והרי היא חולין גמורים. שאין שם הקדש חל עליה כלל כשאמר שאקריבנה בבית חוניו. ואין הלכה כר׳ שמעון:",
+                "<b>ואם גלח בבית חוניו לא יצא.</b> אלא יחזור ויגלח במקדש בירושלים, ושם יביא קרבנותיו:",
+                "<b>שאגלח בבית חוניו אם גלח בבית חוניו יצא.</b> דהאי גברא שנדר בנזיר כדי שיגלח בבית חוניו, לצעורי נפשיה נתכוין, ומפני שהיה קרוב לבית חוניו ורחוק מארץ ישראל, אמר אי סגיא בבית חוניו טרחנא, טפי לא מצינא לאצטעורי, ולא חל שם נזירות עליו, אבל נעשה כמי שנשבע שלא לשתות יין עד זמן פלוני:",
+                "<b>רבי שמעון אומר.</b> אינו נזיר כלל ומותר לשתות יין. ואין הלכה כר׳ שמעון:",
+                "<b>ואין צריך לומר לדבר אחר.</b> אם שמשו לעבודה זרה שלא ישמשו עוד בירושלים:",
+                "<b>והרי הן כבעלי מומין.</b> שחולקים ואוכלים בקדשים:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..62c851b59f6e7f5ff3cab47aa6e3d22b47b17f27
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/merged.json	
@@ -0,0 +1,816 @@
+{
+    "title": "Bartenura on Mishnah Menachot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Menachot",
+    "text": [
+        [
+            [
+                "<b>כל המנחות שנקמצו שלא לשמן.</b> כגון שהתנדב מנחת מרחשת והביאה, וקמצה הכהן לשם מחבת:",
+                "<b>כשרות.</b> ומקטיר הקומץ ושייריה נאכלים. שקמיצת המנחה במקום שחיטת הקרבן עומדת, וכשם שכל הזבחים שנשחטו שלא לשמן כשרים כדילפינן מקרא בריש מסכת זבחים, הכי נמי כל המנחות שנקמצו שלא לשמן כשרות:",
+                "<b>אלא שלא עלו לבעלים לשם חובה.</b> הוה מצי למתני ולא עלו לבעלים לשם חובה, והא דקתני אלא דמשמע דכל דינם כמנחות כשרות אלא דבר זה, לאשמועינן דאסור לשנויי בה שינוי אחר, שאם עבר וקמצה שלא לשמה אסור לתת הקומץ בכלי שרת שלא לשמה:",
+                "<b>שלא עלו לבעלים לשם חובתו.</b> ולא יצא ידי נדרו וצריך להביא מנחה אחרת לשם מרחשת:",
+                "<b>חוץ ממנחת חוטא.</b> כגון מנחה הבאה על טומאת מקדש וקדשיו, אם לא תשיג ידו לשתי תורים:",
+                "<b>ומנחת קנאות.</b> של סוטה. שאם קמצן שלא לשמן, כגון לשם נדבה, או נתן בכלי שרת את הקומץ שלא לשמו, או הלך או הקטיר שלא לשמו, או חישב באחת מן העבודות הללו הריני עובד לשמן ושלא לשמן. אלו מנחות פסולות ואין שייריהן נאכלים. וטעמא הוי משום דמנחת חוטא חטאת קרייה רחמנא. ובחטאת כתיב ושחט אותה לחטאת, ולקח מדם החטאת, שתהא שחיטה ולקיחה דהיינו קבלת הדם לשם חטאת. ומנחת קנאות הואיל וכתיב בה עון דכתיב מנחת זכרון מזכרת עון, כחטאת שויוה רבנן. ומנחת העומר, אע״ג דלאו מנחת חוטא היא ולאו מנחת קנאות היא, קמצה שלא לשמה פסולה מהקטיר, ואין שייריה נאכלים, הואיל ובאה להתיר החדש ולא התירה. וכל המנחות שנקמצו שלא לשמן כשרות דתנן במתניתין, דוקא במנחות שאין להם זמן קבוע איירי, ולא במנחת העומר שקבע לה זמן:",
+                "<b>או שלא לשמן ולשמן.</b> דלא תימא לשמן ושלא לשמן הוא דפסולה, דתפוס לשון אחרון, אבל שלא לשמן ולשמן כשרות, קמ״ל:"
+            ],
+            [
+                "<b>זר ואונן וטבול יום כו׳</b> כולהו מפורשים בפרק ב׳ דזבחים. ומוכחינן להו מקראי דעבודתן פסולה:",
+                "<b>ערל.</b> כהן שמתו אחיו מחמת מילה:",
+                "<b>יושב.</b> דבעינן לעמוד לשרת. ",
+                "<b>על גבי כלים כו׳.</b> דבעינן שלא יהיה דבר חוצץ בינו ובין הרצפה:",
+                "<b>בן בתירא אומר יחזיר.</b> הקומץ לתוך המנחה:",
+                "<b>ויחזור ויקמוץ בימין.</b> והוא הדין לכל הנך פסולים דחשיב במתניתין סבירא ליה לבן בתירא שאם עבר אחד מהן וקמץ יחזיר הקומץ למקומו ויחזור כהן כשר ויקמוץ. ואין הלכה כבן בתירא:",
+                "<b>עלה בידו צרור.</b> נמצא קומץ חסר מקום הצרור או גרגיר מלח או קורט של לבונה. דקודם קמיצה בורר כל הלבונה לצד אחד וקומץ ואח״כ מלקט אותם ונותנה עם הקומץ ושורף הכל, ואם נזדמן בתוך הקומץ גרגיר מלח או קורט של לבונה הרי הקומץ חסר כדי מקום הקורט:",
+                "<b>מבורץ.</b> מלא וגדוש:",
+                "<b>שקמצו בראשי אצבעותיו.</b> שלא פשטן על כל פס ידו:",
+                "<b>פושט את אצבעותיו על פס ידו.</b> מכניס צדי אצבעותיו בקמח ומכניס הקמח לתוך ידו ומוחק באצבע קטנה שלא יצא הקמח חוץ לקמיצה ומוחק בגודל שלא יצא הקמח חוץ לאצבע. וזה היה צריך לעשות במנחת מחבת ומרחשת דמעשיהן אפויין ולאחר אפייתן פותתן וקומץ, ואי אפשר לפותתן דקות כל כך שלא יהיו יוצאות חוץ לקומץ, הלכך מוחק בגודל מלמעלה ובאצבע קטנה מלמטה. וזו היתה מעבודות קשות שבמקדש, דבקושי גדול יכול להשוות שלא יהא לא חסר ולא יתר. ורמב״ם כתב, שנדחו דברי האומר שזו עבודה קשה שבמקדש, והוא מפרש וקומץ כדקמצי אינשי האמור בגמרא [דף י״א], דהיינו שממלא כפו ממנו כדרך שבני אדם ממלאים ידיהם ממה שלוקחים בידם. ואני אומר, שאין פירוש כדקמצי אינשי אלא שמכניס צדי אצבעותיו בקמח ומכניס הקמח בצדי אצבעותיו לתוך ידו, אבל אינו נוטל קמח אלא מלא שלש אצבעותיו על פס ידו ולא יותר, וכדי שלא יהיה מבורץ ומבצבץ ויוצא, מוחק מלמטה באצבע קטנה ומלמעלה בגודל. ולא נדחו כלל דברי האומר שזו עבודה קשה מעבודות קשות שבמקדש ושיטת הגמרא כדברי. וכן פירשוה כל רבותי:"
+            ],
+            [
+                "<b>ריבה שמנה.</b> ששיעור השמן. לוג לכל עשרון. ואם ריבה, שנתן שני לוגין או יותר לעשרון דחזו לשתי מנחות, פסול:",
+                "<b>חיסר שמנה.</b> פחות מלוג שמן לעשרון סולת:",
+                "<b>חיסר לבונתה.</b> שלא נתן בה אלא קורט אחד של לבונה. אבל אם יש בה שני קרטין כשרה, דכתיב (ויקרא ו׳:ח׳) את כל הלבונה אשר על המנחה, כל, משמע אפילו קורט אחד, דכל משמע כל דהוא כדכתיב (מלכים ב ד׳:ב׳) אין לשפחתך כל בבית. את, לרבות עוד קורט אחד, הרי שנים. ואילו ריבה לבונתה לא קתני, דלא פסל אלא כשריבה יותר על שני קומצים דאז ריבה יותר מדאי:",
+                "<b>לאכול שייריה בחוץ.</b> חוץ לעזרה:",
+                "<b>או להקטיר קומצה בחוץ.</b> דמחשבה פוסלת בין שחשב על אכילת אדם בין שחשב על אכילת מזבח, דכתיב (ויקרא ז׳:י״ח) ואם האכל יאכל, בשתי אכילות הכתוב מדבר אחת לאכילת אדם ואחת לאכילת מזבח, וההוא קרא במחשבה מיירי דכתיב (שם) המקריב אותו לא יחשב, בשעת הקרבה הוא נפגל ואינו נפגל ביום השלישי, אלמא במחשבה מיירי שחשב עליו לאכלו ביום השלישי:",
+                "<b>פסולה.</b> דמחשבת חוץ למקומו פוסלת בקמיצת המנחה כמו שפוסלת בשחיטת הזבח. ומה שפוסל בזבח בשחיטה בקבלת הדם בהולכה בזריקת הדם, פוסל המנחה בקמיצה בנתינה בכלי שרת בהולכה בהקטרת הקומץ ולבונה, ארבעה כנגד ארבעה. והקומץ והלבונה עצמן חשובים גבי מנחה כמו הדם והאימורים אצל הזבח. ושיירי מנחה הנאכלים, כבשר הזבח הנאכל. ובפרק ב׳ דזבחים מפורשים כל הני פסולי והתם ילפינן להו כולהו מקראי:",
+                "<b>לאכול דבר שדרכו לאכול.</b> כגון שיריים:",
+                "<b>דבר שדרכו להקטיר.</b> כגון הקומץ. אבל אם חשב לאכול הקומץ או להקטיר השיריים חוץ לזמנו, לא פסל, דבטלה דעתו אצל כל אדם:",
+                "<b>ובלבד שיקרב המתיר.</b> הקומץ כהלכתו. כאילו היה כשר, שלא יהא שם שום פסול אלא הפגול בלבד. אבל אם יש בו פסול אחר אינו חשוב יותר פגול ואין בו כרת:",
+                "<b>קמץ בשתיקה.</b> שלא חשב שום מחשבת פסול בשעת קמיצה:",
+                "<b>ונתן בכלי והלך והקטיר חוץ לזמנו.</b> כלומר, שבשלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:"
+            ],
+            [
+                "<b>קמץ חוץ למקומו.</b> חשב בשעת קמיצה לאכול השיריים חוץ לעזרה:",
+                "<b>נתן בכלי הלך והקטיר חוץ לזמנו.</b> ובאחת משלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:",
+                "<b>מנחת חוטא וקנאות.</b> יש בהן עוד פסול אחר המוציאן מידי פגול, כגון שלא לשמן, דאמרינן בריש פרקין דפסולות אם קמצן שלא לשמן, ושלשת שאר העבודות חשב עליהן חוץ לזמנן, או אפילו הראשונה חוץ לזמנה והשאר שלא לשמן, הוציאו מידי פגול:",
+                "<b>או שקמץ או נתן בכלי או הוליך או הקטיר שלא לשמן.</b> כלומר אי זו מאלו שעשה שלא לשמן והשאר על מנת לאכול לשיריים חוץ לזמנו לא קרב המתיר כמצותו ואין בשיריים כרת:",
+                "<b>כזית בחוץ כזית למחר.</b> חשב באחת מן העבודות שתי מחשבות חוץ לזמנו וחוץ למקומו. ועד השתא איירינן בשתי עבודות שחשב באחת חוץ לזמנו ובאחרת חוץ למקומו, ועכשיו מיירי שחשב בשתיהן בעבודה אחת. ולרבי יהודה איצטריך, דלא תימא בשתי עבודות הוא דפליג רבי יהודה דבתר קמייתא אזלינן, אבל בחדא עבודה מודה, קמשמע לן:",
+                "<b>כזית למחר וכזית בחון.</b> אף על פי שחשב תחלה לחוץ לזמנו הוציאתו שניה מידי כרת:",
+                "<b>אמר רבי יהודה זה הכלל כו׳</b> ר׳ יהודה פליג אתנא קמא בין בעבודה אחת בין בשתי עבודות. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>הקומץ את המנחה.</b> מודה ר׳ יוסי שהוא פגול. משום דבעי למתני סיפא להקטיר לבונתה למחר ר׳ יוסי אומר פסול ואין בו כרת, מהו דתימא טעמא דר׳ יוסי משום דסבר אין מפגלין בחצי מתיר, כלומר שאם חשב לעבוד למחר עבודת חצי מתיר לא פיגל, והך לבונה חצי מתיר הוא, דבין הקטרת קומץ ולבונה מתירים השיריים, ואפילו רישא כי חשב בהקטרת קומץ עבודת חצי מתיר היא ופליג רבי יוסי, קא משמע לן דבהא מודה. דטעמא לאו משום הכי הוא, אלא משום דאין מתיר מפגל את המתיר:",
+                "<b>מה שנה זו מן הזבח.</b> שהשוחטו על מנת להקטיר אימורים למחר פגול:",
+                "<b>אינה מן המנחה.</b> אינה ממין המנחה כמו הקומץ, ואע״פ שהוא ממתירי המנחה. דקסבר רבי יוסי שאין מתיר מפגל את המתיר, שאין עבודת מתיר זה שהוא קומץ מועלת לפגל מתיר האחר שהיא הלבונה במחשבה שהוא מחשב על הלבונה בעבודת הקומץ. ורבנן אמרי ליה, כי אמרינן דאין מתיר מפגל את המתיר, היכא דלא אקבע בחד מנא, כגון שני כבשי עצרת דשניהם מתירים את הלחם, ואם שחט אחד מהם על מנת לאכול את חבירו למחר שניהם כשרים. אבל היכא דאקבעו בחד מנא, כגון קומץ ולבונה ששניהם בכלי אחד, מועלת מחשבת מתיר זה לפגל מתיר אחר. והלכה כחכמים:"
+            ],
+            [
+                "<b>שחט שני כבשים.</b> של עצרת, דכתיב בהו שני כבשים בני שנה לזבח שלמים, ואותן כבשים מתירין ומקדשין לשתי הלחם, שאין הלחם קדוש אלא בשחיטת שני כבשים, הואיל והוזקקו עמו בתנופה. ושאר כבשים של עצרת, דמוספים נינהו:",
+                "<b>לאכול אחת מן החלות למחר.</b> וזמן אכילת החלות אינו אלא ליום ולילה, כדין מנחה, שנאמר בה כחטאת וכאשם:",
+                "<b>הקטיר שתי בזיכין.</b> לשתי מערכות של לחם הפנים כדכתיב (ויקרא כ״ד:ו׳) ושמת אותם שתים מערכות, היתה על כל מערכת כף אחת שיש בו לבונה כדכתיב (שם) ונתת על המערכת לבונה זכה. ושתי הכפות הללו שבהם נתונה הלבונה נקראים שני בזיכים. והלבונה נקטרת כדכתיב (שם) והיתה ללחם לאזכרה. והלחם נאכל, וזמן אכילתו כל אותו שבת שמסירים אותו מן השלחן בלבד. ואם בשעה שהקטיר שני בזיכים של לבונה חשב על אחת מן המערכות של לחם לאכלו למחר, כלומר שלא בזמנו:",
+                "<b>אותה חלה.</b> של שתי הלחם של עצרת:",
+                "<b>ואותו הסדר.</b> של לחם הפנים:",
+                "<b>זה וזה פגול.</b> שכולן נחשבים גוף אחד:",
+                "<b>נטמאת אחת מן החלות.</b> דוקא כשנטמאת אחת משתי הלחם קודם זריקת דם הכבשים, או אחד מן הסדרים קודם הקטרת הבזיכים, הוא דאפליגו רבי יהודה ורבנן. אבל אם נטמא לאחר זריקת הדם או לאחר הקטרת הבזיכים, דברי הכל הטמא בטומאתו והטהור יאכל:",
+                "<b>שאין קרבן צבור חלוק.</b> בגמרא מסיק דלא מקרא ולא מסברא אמרה רבי יהודה למלתיה, אלא גמרא ערוך בידו. וכך היה מקובל מרבותיו שאין קרבן צבור חלוק ואם נפסל חציו נפסל כולו:"
+            ],
+            [
+                "<b>התודה מפגלת את הלחם.</b> שהלחם בא בשביל התודה והוא טפל לה, ואין התודה טפילה ללחם. וכן שני כבשים של עצרת, שתי הלחם הבאים עמהם הם טפלים לכבשים ואין הכבשים טפלים ללחם, והעיקר מפגל הטפל ואין הטפל מפגל העיקר. ואי אשמועינן תנא האי דינא בתודה ולא אשמועינן בכבשים של עצרת הוה אמינא התם הוא דכי מפגל לחם לא מפגלא תודה משום דלא הוזקקו בתנופה עם החלות, אבל כבשים דהוזקקו בתנופה עם החלות דכתיב (ויקרא כ״ג) והניף הכהן אותם על לחם, אימא כי מפגל לחם לפגלו נמי כבשים. ואי תנא כבשים, הוה אמינא התם כי מפגלי כבשים מפגל לחם משום דהוזקקו זה עם זה בתנופה, אבל תודה דלא הוזקקו אימא כי מפגל בתודה לא מפגלי בחלות, צריכא:"
+            ],
+            [
+                "<b>הזבח מפגל את הנמכים.</b> והשותה מהן ענוש כרת:",
+                "<b>משקדשו בכלי.</b> לאחר ששמו אותם בכלי שרת, שהכלי מקדשן קדושת עולם דשוב אין להם פדיון:",
+                "<b>דברי ר׳ מאיר.</b> דרבי מאיר סבר שנסכים מתפגלים, לפי שהדם של הזבח הוא שמכשיר ומתיר אותן למזבח, והואיל ויש להן מתיר, מתפגלים במחשבת חוץ לזמנו. וחכמים פליגי עליה בפרק בית שמאי במסכת זבחים [דף מ״ד] ואמרי שהנסכים אין להם מתיר, לפיכך אין מתפגלין. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>פיגל בקומץ.</b> בהקטרת הקומץ חשב על השיריים לאכלן שלא בזמנן:",
+                "<b>עד שיפגל בכל המתיר.</b> והקטרת אחד מהן חצי מתיר הוא, דאיכא נמי הקטרת חבירו, שאין שיירי המנחה מותרים באכילה לכהן עד שיקטירו הקומץ והלבונה:",
+                "<b>במנחת חוטא ובמנחת קנאות.</b> שאין בהן לבונה, והקומץ לבדו הוא המתיר:",
+                "<b>שחט אחד מן הכבשים.</b> של כבשי עצרת. ואין הלחם מותר אלא אחר שישחטו שניהן:",
+                "<b>הקטיר אחד מן הבזיכין.</b> והרי אין מתיר הלחם אלא הקטרת שניהם:",
+                "<b>ר׳ מאיר אומר פגול.</b> דסבר חצי מתיר נמי מפגל. ואין הלכה כרבי מאיר:"
+            ]
+        ],
+        [
+            [
+                "<b>הקומץ את המנחה לאכול.</b> חוץ לזמנו:",
+                "<b>דבר שאין דרכו לאכול.</b> כגון הקומץ והלבונה:",
+                "<b>ולהקטיר.</b> חוץ לזמנו:",
+                "<b>דבר שאין דרכו להקטיר.</b> השיריים שדרכן לאכול ואין דרכן להקטיר:",
+                "<b>כשר.</b> דאין זו חשובה מחשבה, דבטלה דעתו אצל כל אדם:",
+                "<b>רבי אליעזר פוסל.</b> דכתיב (ויקרא ז׳:י״ח) ואם האכול יאכל מבשר זבח שלמיו, בשתי אכילות הכתוב מדבר, אחת אכילת אדם ואחת אכילת מזבח, לומר לך כשם שפוסלת אכילת אדם לאדם כגון שיריים אם חשב עליהם לאדם לאכלם חוץ לזמנו, ואכילת מזבח למזבח כגון קומץ אם חשב עליו להקטירו שלא בזמנו, כך פוסלת מחשבת אכילת אדם כגון שיריים אם חשב עליהם למזבח להקטירן חוץ לזמנן, מדאפקינהו רחמנא לתרווייהו בלשון אכילה שמע מינה כי הדדי נינהו, ומחשבים מזו לזו. ורבנן סברי, להכי אפקה רחמנא להקטרה בלשון אכילה, לומר לך מה אכילה בכזית אף מחשבת הקטרה בכזית. ולעולם אכילה כאורחיה משמע, קומץ למזבח ושיריים לאדם. והלכה כחכמים:"
+            ],
+            [
+                "<b>לא יצק.</b> סדר המנחה, בתחלה נותן שמן בכלי, ואח״כ נותן את הסולת, ואח״כ חוזר ויוצק שמן ובולל והכי מפרש בפרק אלו המנחות נקמצות [דף ע״ה]:",
+                "<b>לא יצק ולא בלל כשר.</b> כגון שנתן כל השמן שבלוג במתן ראשון שהוא קודם לעשייתה. דאי חיסר שמנה אמרינן בפרק קמא [דף י״א] שהיא פסולה. ובגמרא בפרקין מוכח דיציקה מעכבת, ומפרש לא יצק, לא יצק כהן אלא זר, דמקמיצה ואילך מצות כהונה אבל יציקה ובלילה כשרים בזר. ולא בלל דקתני, על כרחך לא בלל כלל, דבלילה ודאי אינה מעכבת ומתניתין הכי קאמר, לא יצק כהן אלא. זר, או לא בלל כלל, כשר:",
+                "<b>לא פתת.</b> [כדכתיב] (ויקרא ב׳) פחות אותה פתים. אע״ג דבמנחת מחבת בלבד כתיב, הוא הדין לכל המנחות הנאפות תחלה, כגון מחבת ומרחשת ומאפה, מצוה לפותתן כולן ואח״כ קומץ. וזה אם לא פתת אלא כדי קמיצה, כשר:",
+                "<b>לא מלח.</b> כל המנחה כולה, אלא הקומץ. דאילו מליחת הקומץ מעכבת היא:",
+                "<b>לא הניף.</b> במנחת חוטא ומנחת קנאות דטעונות תנופה:",
+                "<b>לא הגיש.</b> כדכתיב (שם) והגישה אל המזבח. שהכהן מוליכה אצל המזבח ומגישה בקרן דרומית מערבית כנגד חודה של קרן:",
+                "<b>פתיתים מרובות.</b> גדולות יותר מהדין שמפורש בהן מנחת ישראל כופל אחת לשנים ושנים לארבע ומבדיל. ואיצטריך לאשמועינן פתיתים גדולות ואע״ג דאשמועינן דאי לא פתת כשרה. דסלקא דעתך אמינא דהתם הוא דאיכא תורת חלות עליהן, אבל הכא דלאו תורת חלות איכא ולא פתיתים איכא אימא לא, קמ״ל:",
+                "<b>ולא משחן.</b> הרקיקים הטעונים משיחה, כדכתיב (שמות כ״ט) ורקיקי מצות משוחים בשמן, אחר אפייתן מושחן וחוזר ומושחן עד שיכלה כל השמן שבלוג:",
+                "<b>במנחת כהנים כשרה.</b> שכולן כליל כמוהו:",
+                "<b>במנחת כהן המשיח ובמנחת נסכים פסולה.</b> לפי שהקומץ דמנחת ישראל בלילתו עבה. לוג אחד שמן לעשרון סלת, ומנחת נסכים ושל כהן משיח בלילתן רכה, שלשה לוגים לעשרון, כדכתיב במנחת נסכים (במדבר ט״ו) עשרון בלול ברביעית ההין שמן, ובמנחת כהן המשיח הוא אומר (ויקרא ו׳) סולת מנחה תמיד. הרי היא לך כמנחת התמיד שהיא עשרון סולת בלול ברביעית ההין:",
+                "<b>והן בולעות זו מזו.</b> הקומץ בולע ממנחת נסכים וממנחת כהן משיח, ורבה שמנן של מנחות הללו על הקומץ ומבטלות ליה, והוי מנחה שלא הוקטר קומצה ופסולה הנקמצת. אבל מנחת נסכים כשרה ולא הוי כריבה שמנה, כיון שלא מדעת עירבו השמן שבולעתו בטל לגבה וכמאן דליתיה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה.</b> שנפלה זו בצד זה של כלי וזו בצד זה ונשאר מהן כדי קומץ שלא נתערב, כשרות, ואם לאו, פסולות. דאמר בתורת כהנים מסלתה ולא מסולת חברתה:",
+                "<b>לא יקטיר.</b> ואפילו כל המעורבת, דאין הקטרה מצוה אלא בקומץ, ומקמץ נמי לא קמיץ שני קומצים דילמא בכל קומץ יש מזה שנתערב וליכא קומץ שלם מחד מנחה:",
+                "<b>ואם הקטיר.</b> כל המעורבת, היא לא עלתה לבעלים, דהא לא נקמצה ואין מנחת נדבה ניתרת בלא קמיצה:",
+                "<b>נתערב קומצה בשייריה.</b> לא יקטיר את כולה משום דהשיריים אסורים להקטיר דכתיב (ויקרא ב׳:י״א,) לא תקטירו ממנו אשה לה׳, כל שממנו לאישים הרי הוא בבל תקטירו:",
+                "<b>נטמא הקומץ והקריבו, הציץ מרצה.</b> דכתיב (שמות כ״ח:ל״ח) ונשא אהרן את עון הקדשים, אינו נושא אלא עון טומאה, שיש בה צד קל שהותרה מכללה בצבור, דכתיב בתמיד במועדו, ואפילו בטומאה:",
+                "<b>ואינו מרצה על היוצא.</b> ואע״ג דיש בו נמי צד קל שהותר מכללו בבמה, שנאסר יוצא במשכן והותר בבמה שבנוב וגבעון שלא היו שם קלעים, אעפ״כ אין הציץ מרצה ביוצא, דכתיב (שם) לרצון להם לפני ה׳, עון דלפני ה׳ אין, עון דיוצא לא:"
+            ],
+            [
+                "<b>כמדת ר׳ אליעזר כשרה.</b> על דעתו של ר׳ אליעזר דאמר בפרק כיצד צולין, דם אע״פ שאין בשר, הכי נמי קומץ אע״פ שאין שיריים כשר להקטיר קומץ:",
+                "<b>כמדת ר׳ יהושע.</b> דאמר אם אין בשר אין דם, הכי נמי פסול להקריב הקומץ. והוא שלא נשתייר דבר מן השיריים שלא נטמא. והלכה כרבי יהושע:",
+                "<b>שלא בכלי שרת.</b> שלא קידש הקומץ בכלי שרת. אבל בתחלת המנחה כולי עלמא לא פליגי דבעי כלי, כדאמרינן בפרק שתי הלחם:",
+                "<b>ורבי שמעון מכשיר.</b> טעמא דר״ש מפרש בגמרא, משום דאמר קרא (ויקרא ו׳:י׳) קודש קדשים היא כחטאת וכאשם, ומדאקיש רחמנא מנחה לחטאת דעבודתו במתנה באצבע ממש, שמע מינה דקומץ המנחה נמי אם רצה עובדה בידו בלא כלי. ובלבד שיעבוד בידו הימנית, דומיא דחטאת שנאמר בו אצבע דכתיב ביה (שם ד׳) ולקח הכהן מדם החטאת באצבעו, וכל מקום שנאמר אצבע וכהונה אינו אלא ימין. ואין הלכה כר״ש:",
+                "<b>הקטיר קומצה פעמים.</b> חצי קומץ בפעם אחת וחצי קומץ בפעם אחרת. ודוקא נקט פעמים ותו לא, דאין קומץ פחות משני זיתים וכי פליג ליה לשתי פעמים נמצא שאין הקטרה בפחות מכזית ולפיכך כשרה, אבל אם חילקה לשלש או לארבע פעמים, דעביד להו הקטרה פחותה מכזית, פסולה:"
+            ],
+            [
+                "<b>מיעוטו מעכב את רובו.</b> שאם חסר כל שהוא פסול, דאמר רחמנא מלא קומצו:",
+                "<b>העשרון.</b> מנחה שהיא פחותה מעשרון אפילו כל שהוא פסולה:",
+                "<b>היין.</b> חצי ההין לפר, ושלישית ההין לאיל, ורביעית ההין לכבש. וכן השמן בין למנחת נסכים שהוא כשיעור היין, בין למנחת נדבה שהוא לוג אחד שמן:",
+                "<b>הסולת והשמן.</b> של מנחה:",
+                "<b>מעכבים זה את זה.</b> דכתיב (שם ב׳) מגרשה ומשמנה:",
+                "<b>הקומץ והלבונה מעכבים זה את זה.</b> דכתיב (שם ו׳) והרים ממנו בקומצו וגו׳ על כל לבונתה:"
+            ],
+            [
+                "<b>שני שעירי יום הכיפורים.</b> השעיר אשר עלה עליו הגורל לה׳ ושעיר המשתלח לעזאזל:",
+                "<b>שני כבשי עצרת.</b> שני כבשי שלמים שבאים חובה על שתי הלחם:",
+                "<b>שתי חלות.</b> שתי הלחם של עצרת:",
+                "<b>ושני סדרים.</b> שתי מערכות של לחם הפנים, שש חלות לכל מערכת:",
+                "<b>שני בזיכין.</b> שתי כפות שבהן הלבונה, ונתונים על שתי המערכות:",
+                "<b>הסדרים והבזיכין מעכבין זה את זה.</b> שאם אין מערכות של לחם על השלחן לא יתן בו את הבזיכין של לבונה. ואם אין בזיכין לא יתן את הלחם:",
+                "<b>שני מינים שבנזיר.</b> חלות מצות ורקיקי מצות:",
+                "<b>ושלשה שבפרה אדומה.</b> עץ ארז ואזוב ושני תולעת:",
+                "<b>ארבעה שבתודה.</b> ארבעה מינים של לחם שמביאים על שלמי תודה, חלות מצות, ורקיקי מצות, וסולת מורבכת, וחלות לחם חמץ:",
+                "<b>ארבעה שבלולב.</b> לולב ואתרוג הדס וערבה. אם נוטל ארבעתן בכל היום כולו אע״פ שנוטל אחד מהן בשחרית ואחד בין הערבים יצא, דקיימא לן לולב אין צריך אגד. אבל אם חסר אחד מן המינים ונטל כל השלשה, לא קיים מצוה כלל:",
+                "<b>ארבעה שבמצורע.</b> עץ ארז ואזוב ושני תולעת והצפור החיה:",
+                "<b>שבע הזיות שבפרה.</b> אדומה. דכתיב (במדבר י״ט) והזה אל נוכח פני אוהל מועד מדמה שבע פעמים:",
+                "<b>שבע הזיות של בין הבדים.</b> ביום הכיפורים. דכתיב (ויקרא י״ז) ולפני הכפורת יזה שבע פעמים:",
+                "<b>ושעל הפרוכת ושעל מזבח הזהב.</b> ביום הכיפורים, ובפר כהן משיח, ובפר העלם דבר של צבור, ושעירי עובדה זרה. שכל אלו טעונים הזיה על הפרוכת ועל מזבח הזהב כמו שמפורש בפרשת ויקרא ובאחרי מות. ושעירי עבודה ורה מרבינן להו מקרא דכתיב (שם ד׳) ועשה לפר כאשר עשה לפר החטאת. לפר, זה פר כהן משיח. החטאת, אלו שעירי עובדה זרה. וארבע מתנות שעל ארבע קרנות שעל מזבח הזהב נמי מעכבות זו את זו, אף על פי שלא הוזכרו במשנה:  "
+            ],
+            [
+                "<b>שבעה קני מנורה.</b> כדכתיב (שמות כ״ה) וששה קנים יוצאים מצדיה, והקנה האמצעי, הרי שבעה קני מנורה:",
+                "<b>שתי פרשיות שבמזוזה.</b> שמע והיה אם שמוע:",
+                "<b>ואפילו כתב אחד מעכבן.</b> אפילו אות אחת שהיא דבוקה לחברתה ואינה מוקפת גויל כהלכתה פסול במזוזה ובתפילין ובספר תורה:",
+                "<b>ארבע פרשיות שבתפילין.</b> קדש והיה כי יביאך שמע והיה אם שמוע:",
+                "<b>מעכבות זו את זו.</b> בין בתפלה של ראש שכותבין כל פרשה ופרשה בקלף בפני עצמו, בין בתפלה של יד שכל ארבעתן כתובים בקלף אחד:",
+                "<b>ארבעתן ארבע מצות.</b> ואין מעכבות זו את זו ואין הלכה כרבי ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>התכלת אינה מעכבת את הלבן.</b> אע״ג דמצוה לתת שני חוטין של תכלת ושני חוטין של לבן, או חוט אחד של תכלת ושלשה חוטים של לבן, אפילו הכי אין זה מעכב את זה, ואם נתן ארבעתן [של תכלת או ארבעתן] של לבן, יצא:",
+                "<b>תפלה של יד אינה מעכבת של ראש.</b> רמב״ם כתב, דוקא ששתיהן מצויין אצלו, אבל אם אין מצויה אצלו אלא אחת מהן, לא יניח האחת עד שימצא האחרת, גזרינן שמא יטעה ויסמוך על אחת תמיד. וזה דלא כהלכתא, דמאן דאמר הכי בגמרא [מנחות מ״ד ע״א] הדר ביה מכח מה שהקשו לו ואלא מאן דלית ליה תרתי מצות חדא מצוה נמי לא לעביד, בתמיה. והלכה, בין ששניהן מצויין אצלו בין שאין מצויין אצלו אינן מעכבות זו את זו, וכן הורו כל רבותי הלכה למעשה:",
+                "<b>הסולת והשמן.</b> של מנחת נסכים:",
+                "<b>אין מעכבין את היין.</b> של נסכים שאם הביאו את היין בלא סולת ושמן מנסכו:",
+                "<b>המתנות של מזבח החיצון.</b> כגון ארבע מתנות של חטאת:",
+                "<b>אין מעכבות זו את זו.</b> שאם לא נתן אלא אחת כיפר. דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע:"
+            ],
+            [
+                "<b>הפרים והאילים והכבשים.</b> הנך דכתיבי בפרשת אמור אל הכהנים והקרבתם על הלחם שבעת כבשים תמימים בני שנה ופר בן בקר אחד ואילים שנים, הבאים עם שתי הלחם של עצרת, אינם מעכבים הפרים שנים ואיל אחד ושבעה כבשים של מוספים של עצרת הכתובים בפרשת פנחס. שאין [שני] פרים של מוספים מעכבין הפר של שתי הלחם, ולא הפר של שתי הלחם מעכב שני פרים של מוספים. וכן שני אילים של שתי הלחם אינן מעכבין האיל אחד של מוספים, ולא איל אחד של מוספים מעכב שני האילים של שתי הלחם. וכן הכבשים אין מעכבין אלו את אלו:",
+                "<b>רבי שמעון אומר אם היו להם פרים מרובין.</b> כלומר, דמים כדי לקנות פרים כדי צרכן, ולא היו להם דמים לקנות נסכים, יביאו פר אחד ונסכיו. ומפיק לה מקרא דכתיב (יחזקאל מ״ו:ז׳) איפה לפר ואיפה לאיל יעשה מנחה ולכבשים כאשר תשיג ידו, וכי מדת פרים ואילים אחת היא, והלא מנחת פרים שלשה עשרון ומנחת אילים שני עשרון, אלא להודיעך שמוטב להביא פר אחד איל אחד עם איפתו, מדה הראויה לו, מלהביא פרים מרובים ואילים מרובים בלא מנחתם. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הפר והאילים והכבשים והשעיר.</b> הבאים בגלל הלחם. וכולן עולות, חוץ מן השעיר שהוא חטאת:",
+                "<b>אין מעכבין את הלחם.</b> שאם הביאו שתי הלחם של עצרת בלא הקרבנות הללו, מקודשין:",
+                "<b>הלחם מעכב את הכבשים.</b> הנך כבשים הן שני כבשים דשלמים שהוזקקו לתנופה עם הלחם:",
+                "<b>והכבשים אין מעכבים את הלחם.</b> שאם לא נמצאו כבשים מביאים שתי הלחם והן קדושים כאילו הביאום עם הכבשים:",
+                "<b>קרבו כבשים בלא לחם.</b> שהרי לא היה להם לחם במדבר אלא המן:",
+                "<b>הלכה כדברי בן ננס.</b> דכבשים מעכבים את הלחם:",
+                "<b>אבל אין הטעם כדבריו.</b> דהוא אומר במדבר קרבו כבשים דשלמים ולא היא:",
+                "<b>שכל האמור בחומש הפקודים.</b> בספר במדבר. כגון קרבנות מוספים האמורים בפרשת פנחס, קרבו במדבר:",
+                "<b>וכל האמור בת״כ.</b> דהיינו בספר ויקרא. לא קרבו במדבר. והנך כבשים האמורים באמור אל הכהנים כגון הנך שבעה כבשים ופר ואילים דעולה דעל הלחם ושני כבשים דשלמים לא קרבו במדבר:",
+                "<b>לחם בלא כבשים אין לו מי יתירנו.</b> שאין הלחם מותר באכילה לכהנים עד שיקרבו כבשים. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>התמידים אינן מעכבין את המוספים.</b> בגמרא מפרש דלענין קדימה קאמר דאין מעכבין זה את זה, דאי בעי תמידין מקריב ברישא ואי בעי מוספין מקריב ברישא. ואע״ג דכתיב וערך עליה העולה, ומשמע העולה דהיינו עולת תמיד תהא ראשונה לכל הקרבנות, אין זה אלא למצוה בעלמא אבל לא לעכב:",
+                "<b>אמר רבי שמעון אימתי כו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, לא הקריבו כבש בבוקר לא יקריבו בין הערבים, במה דברים אמורים שלא נתחנך המזבח, אבל נתחנך המזבח יקריבו בין הערבים. אמר ר׳ שמעון אימתי בזמן שהיו אנוסים או שוגגים, אבל אם היו מזידים ולא הקריבו כבש בבוקר, לא יקריבו בין הערבים. והכי פירושו, לא הקריבו התמיד של שחר לא יקריבו התמיד של בין הערבים, דהכי מדרש קרא, אם את הכבש אחד תעשה בבוקר הוכשר שני ליקרב בין הערבים, ואי לא לא. במה דברים אמורים שלא נתחנך מזבח, דהאי קרא בחינוך כתיב בפרשת ואתה תצוה, דכתיב לעיל מיניה וזה אשר תעשה על המזבח. אבל נתחנך מזבח, שכבר הקריב עליו קרבנות, אפילו לא הקריב תמיד של שחר יקריב תמיד של בין הערבים, דכתיב בפרשת פנחס ואת הכבש השני תעשה בין הערבים כמנחת הבקר וכנסכו, ובההוא קרא לא כתיב את הכבש האחד תעשה בבוקר, ותניא בספרי האי קרא למה נאמר, והלא נאמר למעלה בפרשה ואת הכבש השני תעשה כו׳, לפי שנאמר עמו את הכבש אחד תעשה בבוקר, הרי שלא הקריבו של שחר שומע אני שלא יקריבו של בין הערבים, תלמוד לומר קרא בתרא ואת הכבש השני, מגיד לך שאם לא הקריב של שחר יקריב של בין הערבים. אבל אם מזידים כו׳ לא יקריבו בין הערבים, אותן המזידים, אבל כהנים אחרים יכולים להקריב:",
+                "<b>לא הקטירו קטורת בבוקר יקטירו בין הערבים.</b> דקטורת לא שכיחא בחד גברא שיקטיר קטורת פעמים רבות כמו בעולה, כדאמרינן ביומא [כ״ו ע״א] שלא שנה בה אדם מעולם מפני שהיא מעשרת דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וסמיך ליה ברך ה׳ חילו, הלכך לא קנסינן להו, שמתוך שהיא חביבה עליהם לא פשעי בה ואינו מצוי שיניחו אותה מזידין. ואין הלכה כר׳ שמעון בשתיהן:",
+                "<b>שאין מחנכים את מזבח הזהב אלא בקטורת הסמים.</b> של בין הערבים. דכתיב (שמות ל׳:ז׳) בבוקר בהטיבו את הנרות יקטירנה, כלומר כשמדשן את המנורה מן האפר שיש שם מהדלקת הנרות. ואי לאו דעבד הדלקה באורתא מאי בעי למתקן בצפרא, אלמא חינוך המנורה בין הערבים. וכיון דמנורה נתחנכה בערב, קטורת נמי נתחנכה בערב, דכתיב (שם) ובהעלות אהרן את הנרות בין הערבים יקטירנה:  "
+            ],
+            [
+                "<b>חביתי כהן גדול.</b> מנחת כהן גדול שמביא בכל יום. ועל שם דכתיב בה (ויקרא ו׳:י״ד) על מחבת בשמן תעשה, משום הכי קרי לה חביתין:",
+                "<b>לא היו באות חצאין.</b> שלא יביא מביתו חצי עשרון בבוקר וחצי עשרון בערב:",
+                "<b>ולא חצי עשרונו של ראשון.</b> שנשאר מן העשרון שלם שהביא הראשון שמת ולא קרב אלא חציו:",
+                "<b>ושני חציין אובדים.</b> חצי עשרונו של ראשון שמת וחצי עשרונו של זה שעמד:",
+                "<b>משל צבור.</b> דכתיב חק עולם, חק זה יהא משל עולם, כלומר משל צבור מתרומת הלשכה:",
+                "<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו. והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:",
+                "<b>ושלימה היתה קריבה.</b> כל זמן שהיא באה משל צבור לר׳ שמעון או משל יורשים לר׳ יהודה, שלימה היתה קריבה, עשרון שלם ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאים אלא כולה כשהיא באה משל צבור. ור׳ יהודה מפיק לה מדכתיב מבניו יעשה אותה, כשאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כר׳ יהודה שמשל יורשים היא באה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המנחות באות מצה חוץ מחמץ שבתודה.</b> דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ:",
+                "<b>ושתי הלחם.</b> דכתיב (שם כ״ג) חמץ תאפינה:",
+                "<b>שאור היה בודה להן מתוכן.</b> מתוך עשרון דתודה ושתי הלחם היה מוציא שאור, שהיה לש מן הסולת מעט לאחר שנמדד וטומנו בסולת ומתחמץ מאליו וממנו מחמץ השאר, שממקום אחר לא היה יכול להביא שלא תהא מנחה יתירה:",
+                "<b>היא אינה מן המובחר.</b> שאינה מחמצת יפה. לפי שאין לה שאור מחומץ יפה:",
+                "<b>אלא מביא שאור.</b> שמחומץ יפה מתוך ביתו, ונותן לתוך העשרון ומוסיף וממלא סולת:",
+                "<b>אף היא היתה חסרה או יתירה.</b> כגון אם השאור עבה ומגובל בקושי עם מעט מים, אינו מחזיק נפח גדול כאילו היה קמח ונמצא העשרון יותר, לפי שאם לא היה שאור מגובל היה נפחו גדול מעכשיו. ואם אינו מגובל יפה שנתן בו מים הרבה, נמצא נפחו גדול משאילו היה קמח ונמצא עשרון חסר, שאם לא בשביל המים לא יהיה מלא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שנאמר כל המנחה אשר תקריבו לה׳ לא תעשה חמץ.</b> ארישא קאי דקתני ומשתמרות שלא יחמיצו, וקודם קמיצה משתעי. ושייריה ילפינן מקרא אחרינא דכתיב (שם ו,) לא תאפה חמץ חלקם, אף חלקם של כהנים שהם שיירי המנחה שנשארו מן הקומץ, אף זו לא תאפה חמץ. ובחמץ דוקא הוזהרו על השיריים, אבל מותר ללוש אותם בדבש ולטגנן בו:",
+                "<b>עריכתה.</b> שמתעסק בה בידים אחר לישה. וחייבין על כל אחת ואחת, לפי שנאמר לא תעשה חמץ, יכול לא יהא חייב אלא אחת, תלמוד לומר לא תאפה, אפייה בכלל היתה ולמה יצאת להקיש אליה, מה אפייה מיוחדת שהיא מעשה יחידי וחייבין עליה בפני עצמה, אף אני אביא לישתה ועריכתה וכל מעשה יחידי שבה, לאתויי קיטוף שהוא מעשה יחידי וחייבין עליה בפני עצמה. וקיטוף הוא שמחליק פניה במים ואע״ג דלא מחזי כל כך מעשה:"
+            ],
+            [
+                "<b>מנחת סולת.</b> המתנדב מנחה סתם, מביא סולת ושמן ולבונה ובוללה וקומצה כמו שהיא קודם אפייה. ובדידה כתיב שמן ולבונה, וכל הני אחריני גמרי ממנחת סולת דכתיב בה נפש, דמשמע דכל מנחת יחיד טעונה שמן ולבונה:",
+                "<b>והחלות והרקיקין.</b> למנחת מאפה תנור קרי החלות והרקיקין. דאי בעי חלות מייתי ואי בעי רקיקין מייתי:",
+                "<b>ומנחת כהנים.</b> כהן שהתנדב אחת מחמשת מנחות הללו:",
+                "<b>מנחת כהן משיח.</b> מנחת חביתין:",
+                "<b>גוי.</b> מתנדב מנחה, כדילפינן מאיש איש, מלמד שהנכרים מביאין נדרים ונדבות כישראל:",
+                "<b>ומנחת נשים.</b> אשה שהתנדבה מנחה:",
+                "<b>ומנחת נסכים.</b> לא בעי לבונה, דשמן נאמר בה ולא לבונה:",
+                "<b>ולחם הפנים.</b> כתיב ביה (ויקרא כ״ד:ז׳) ונתת על המערכת לבונה זכה, ולא כתיב ביה שמן:",
+                "<b>שתי החלות.</b> של עצרת, לא הוזכר בהן לא שמן ולא לבונה:",
+                "<b>מנחת חוטא ומנחת קנאות.</b> בהדיא כתיב בהו (שם ה׳) לא ישים עליה שמן ולא יתן עליה לבונה:"
+            ],
+            [
+                "<b>וחייב על השמן.</b> אם נתנו על מנחת חוטא או על מנחת קנאות:",
+                "<b>נתן כלי.</b> שיש בו שמן:",
+                "<b>על גבי כלי.</b> של מנחת חוטא:",
+                "<b>לא פסלה.</b> ולא אמרינן הרי עבר על מה שכתוב בתורה לא ישים עליה שמן, שלא הזהירה תורה אלא שלא יתן השמן לתוך הסולת או לתוך הקמח:"
+            ],
+            [
+                "<b>טעונות הגשה.</b> בחודה של קרן דרומית מערבית, כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>והחלות והרקיקין.</b> מנחת מאפה תנור:",
+                "<b>מנחת כהנים.</b> שהיא כולה כליל:",
+                "<b>וכל שאין בהם קמיצה.</b> להתיר השיריים מן המנחה לכהנים, אין בהן הגשה. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>לוג ואשם מצורע.</b> כתיב בהו והניף:",
+                "<b>והבכורים כדברי ר׳ אליעזר בן יעקב.</b> גרסינן. כלומר, דשמעינן ליה בעלמא דאמר ביכורים טעונים תנופה והלכה כמותו:",
+                "<b>ואימורי שלמי יחיד וחזה ושוק שלהן.</b> בהדיא כתיב בהו (ויקרא י, טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף:",
+                "<b>אחד שלמי אנשים ואחד שלמי נשים.</b> טעונים תנופה:",
+                "<b>בישראל אבל לא באחרים.</b> מפרש בגמרא דהכי קאמר, אחד אנשים ואחד נשים קרבנן טעון תנופה, ותנופה עצמה בישראל, אבל לא בידי נשים, דהכי תניא, בני ישראל מניפין ואין הגוים מניפין, בני ישראל מניפין ולא בנות ישראל מניפות:",
+                "<b>שתי הלחם וכבשי שלמים של עצרת.</b> הבאים בגלל הלחם. כתיב בהו (שם כ״ג) והניף הכהן אותם על לחם הבכורים, ולא על ממש, אלא סמוך להם, כבשים בצד הלחם, כדברי רבי בברייתא. וכן הלכה:",
+                "<b>שנאמר.</b> [במילואים] אשר הונף ואשר הורם (שמות כ״ט כ״ז), ומהונף והורם דמילואים ילפינן שאר תנופות. תנופה, מוליך ומביא. תרומה, מעלה ומוריד:",
+                "<b>תנופה היתה במזרח.</b> כלומר, אף במזרח של מזבח יכול להניף, וכל שכן במערבו דקרוב יותר להיכל:",
+                "<b>ותנופות קודמות להגשות.</b> בתחלה מניף ואחר כך מגיש. ובמנחת העומר ובמנחת קנאות איירי דטעונות תנופה והגשה, וכתיב במנחת קנאות (במדבר ה׳:כ״ה) והניף את המנחה לפני ה׳, והדר והקריב אותה אל המזבח:  "
+            ],
+            [
+                "<b>שלשה מינין.</b> שלמי יחיד, ושלמי צבור שהם כבשי עצרת, ואשם מצורע. שלשה מינים הללו טעונים בין שלשתן שלש מצות, סמיכה, תנופה חיים, תנופה שחוטים:",
+                "<b>שתים.</b> מצות מן השלש יש בכל מין ומין, והשלישית אין בהם. דאין בכל מין אלא שתים:",
+                "<b>שלמי יחיד.</b> כתיב בהו סמיכה בויקרא:",
+                "<b>ותנופה שחוטים.</b> בחזה ושוק שלהן, בצו את אהרן:",
+                "<b>שלמי צבור.</b> כתיב בהו תנופה חיים, והניף הכהן אותם דהיינו חיים, ותנופה שחוטים, בחזה ושוק שלהן, דילפינן (מקדשי) [צ״ל משלמי] יחיד. אבל סמיכה לא בעו, דהלכתא גמירי לה דאין בכל קרבנות צבור אלא שתי סמיכות בלבד, סמיכה של שעיר המשתלח ושל פר העלם דבר של צבור:",
+                "<b>אשם מצורע.</b> כתיב ביה תנופה חי, כדכתיב והניף הכהן אותם, בפרשת זאת תהיה. וסמיכה, דאי אפשר לקרבן יחיד שלא יסמוך ידו על ראש קרבנו:",
+                "<b>אבל לא תנופה שחוט.</b> דמיעט רחמנא גבי שלמי יחיד, (ויקרא ז׳:ל׳) את החזה להניף אותו. אותו, למעוטי אשם של מצורע שאינו טעון תנופה שחוט:"
+            ],
+            [
+                "<b>מרחשת עמוקה.</b> דכתיב (ויקרא ז׳) וכל נעשה במרחשת, בתוכה משמע, אלמא יש לה תוך:",
+                "<b>ומעשיה רוחשין.</b> שהשמן נע ונד בתוכה. לשון הרומש על הארץ דמתרגמינן דרחיש. ויש שגורסין ומעשיה רכין, כלומר שלישתה רכה:",
+                "<b>ומחבת צפה.</b> דכתיב (שם) על מחבת, משמע עליה ולא בתוכה, אלמא אין לה תוך:",
+                "<b>צפה.</b> שאינה עמוקה אלא שוליה צפין אצל אוגניה. כמו צף על פני המים:",
+                "<b>ומעשיה קשים.</b> שהעיסה שמטגנים בה לישתה קשה כדי שלא תשפך לחוץ, שהרי הכלי אין לו שפה:"
+            ],
+            [
+                "<b>כופח.</b> מקום שפיתת קדירה אחת. ופעמים שמסיקים אותו ואופין בו עיסה:",
+                "<b>רעפים.</b> טוול״ש בלע״ז. עשויין מחרס ומסיקין אותן בכבשן:",
+                "<b>ויורות הערביין.</b> כמין גומא העשויה בקרקע וטוחה בטיט ומסיקין אש בתוכה עד שתתלבן ואופים בה עיסה:",
+                "<b>אם רצה יביא מעשה כופח.</b> דכופח מין תנור הוא. ואין הלכה כר׳ יהודה:",
+                "<b>מנחת מאפה.</b> כתיבי בה חלות ורקיקים:",
+                "<b>לא יביא מחצה חלות.</b> דכל מנחות באות עשר עשר, וזה לא יביא חמש חלות וחמש רקיקין, אלא או הכל חלות או הכל רקיקין:",
+                "<b>מפני שהוא קרבן אחד.</b> ששניהם כתובים במנחה אחת, הלכך יכול להביא מחצה ממין זה ומחצה ממין זה. ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מנחות נקמצות.</b> מנחת סולת נקמצת עיסה, ומנחת מחבת ומרחשת וחלות ורקיקים דהיינו מאפה, פותתן לאחר אפייתן. ובמנחת סולת כתיבה קמיצה בהדיא, ובאינך כתיב אזכרה, ואזכרה היינו קומץ:",
+                "<b>מנחת גוים או נשים.</b> שהתנדבו אחת מאלו:",
+                "<b>מנחת העומר.</b> אזכרה כתיב בה:",
+                "<b>מנחת חוטא וקנאות.</b> כתיב בהו קמיצה:",
+                "<b>מנחת חוטא של כהנים נקמצת.</b> אע״ג דמנחת כהן נשרפת כולה כדכתיב (ויקרא ו׳) וכל מנחת כהן כליל תהיה, מכל מקום בעיא קמיצה:",
+                "<b>והקומץ קרב לעצמו והשיריים קרבין לעצמן.</b> אבל לתנא קמא אין מנחת כהן נקמצת אלא נקטרת כמות שהיא, דסבר כל מנחה ששייריה נאכלים נקמצת ושאין שייריה נאכלים אינה נקמצת. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>בזה יפה כח המזבח.</b> לא הוי צריך למיתני, דהא חזינן דבזה יפה כח המזבח ומלתא דפשיטא היא. אלא לאתויי המתנדב יין למזבח בלא קרבן, דלא תימא מזלפו על האישים על האש והוא נשרף וכלה ואין כח מזבח יפה בזה, קמ״ל דלא, אלא מנסכו כשאר נסכים ויורד לשיתין דהיינו כמין שני נקבים שהיו במזבח ויורדים למטה עד היסוד, כדי שיהיה כח המזבח יפה:",
+                "<b>ובזה יפה כח הכהנים.</b> לאתויי שתי הלחם של עצרת אם הביאום בפני עצמן בלא כבשים, דלא תימא לשריפה עומדות ולא לאכילה כיון שלא קרבו כבשים שמתירים אותם, קמשמע לן דבזה יפה כח כהנים לעולם דלאכילה עומדות ולא לשריפה:"
+            ],
+            [
+                "<b>הנעשות בכלי.</b> כגון מנחת מרחשת ומחבת שהן נעשות בכלי:",
+                "<b>טעונות שלש מתנות שמן.</b> למעוטי מנחת מאפה תנור שאינה טעונה יציקה:",
+                "<b>ומתן שמן בכלי קודם לעשייתן.</b> תחלה נותן שמן בכלי שרת ונותן סולת עליו, דכתיב במנחת מרחשת (ויקרא ב׳) סולת בשמן תעשה, כלומר תנתן, אלמא דטעונה מתן שמן קודם לעשייתה, ובמנחת מחבת כתיב בלילה ויציקה ולא כתיב בה מתן שמן בכלי תחלה, ובמרחשת כתיב מתן שמן ולא כתיב בה יציקה ובלילה, וגמרינן הך מהך, נאמר קרבנך במרחשת ונאמר קרבנך במחבת, וכיצד הוא עושה נותן שמן תחלה בכלי שרת ונותן עליו את הסולת, [וחוזר] ונותן עליה שמן ובוללן, הרי מתן שמן בכלי ובלילה, ולשה במים ואופה בתנור ופותתה ויוצק עליה שמן אחר פתיתה, וזו היא יציקה, הרי שלשתן, וקומץ ומקטיר את הקומץ והשאר נאכל לכהנים:",
+                "<b>והחלות בוללן דברי רבי.</b> השתא מיירי במנחת מאפה תנור שהיא באה חלות או רקיקים, וכתיב בה (שם) סולת חלות מצות בלולות בשמן. רבי סבר חלות בלולות כתיב, שבוללן כשהן חלות. ורבנן סברי סולת בלולה כתיב מלמד שנבללת כשהיא סולת. והלכה כחכמים:",
+                "<b>חלות טעונות בלילה והרקיקים משוחים.</b> דכתיב חלות בלולות, ולא רקיקים בלולים. רקיקים משוחים, ולא חלות משוחות:",
+                "<b>כיצד מושחן כמין כי.</b> יונית, שהיא כמין ט׳ שלנו, כהפרשת גודל [של שמאל] מן האצבע [כזה C]:"
+            ],
+            [
+                "<b>כל המנחות הנעשות בכלי.</b> הכא לאו למעוטי מנחת מאפה תנור אתא, דכתיב (ויקרא ב׳:ו׳) פתות אותה פתים וגו׳ מנחה, לרבות כל המנחות לפתיתה. אלא למעוטי שתי הלחם ולחם הפנים שאין טעונים פתיתה:",
+                "<b>כופל אחת לשתים.</b> דכתיב פתות אותה פתים. פתות היינו שנים, דכיון דנשבר היינו שתי חתיכות, פתים מרבינן שתהא החתיכה לשתי חתיכות דהיינו ארבעה. יכול יעשנה פירורים, תלמוד לומר אותה פתים, ולא פתיתיה לפתיתים. וכולן פתיתין כזיתים, דסיפא דמתניתין לאו ר׳ שמעון קאמר ליה אלא דברי הכל היא, דלאחר שעשה פתיתין כזיתים כופל כל זית לשנים ושנים לארבעה:",
+                "<b>מכפלה.</b> לא היה מכפלה לארבעה, אלא לשנים. דלא כתיב בה אלא מנחת פתים ולא פתות:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שיפה.</b> שמשפשף החטה בין ידו לכלי כדי שתהא נוחה להשיר קליפתה:",
+                "<b>בעיטה.</b> שבועט בעובי אגרופו או בעובי פס ידו. והיה שף אחת ובועט שתים, שף שתים ובועט שלש, וחוזר ועושה כסדר הזה עד שגומר חמש מאות בעיטות לשלש מאות שיפות:",
+                "<b>ה״ג ר׳ יוסי אומר בבצק.</b> כלומר, שיפה ובעיטה בבצק ולא בחטין. ואין הלכה כר׳ יהודה:",
+                "<b>עשר עשר חלות.</b> ומנחת סולת נמי אע״ג דקודם אפייה נקמצת, אפילו הכי עשר חלות היא באה:",
+                "<b>לחם הפנים.</b> בהדיא כתיב ביה י״ב חלות:",
+                "<b>וחביתי כהן גדול.</b> נאמר בלחם הפנים חק עולם ונאמר בחביתי כהן גדול חק עולם, מה להלן י״ב חלות, אף כאן י״ב חלות, ומקריבין מהן שש חלות בבוקר ושש חלות בערב:",
+                "<b>חוץ מחלות תודה שהן באות עשר.</b> כדבעינן למימר טעמא לקמן באידך פרקין. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>העומר היה בא עשרון משלש סאין.</b> מנחת העומר שמביאין ממחרת הפסח היו קוצרין שלש סאין דהיינו איפה שעורים, וטוחנין אותו, ומניפין אותו בנפה י״ג פעמים עד שמעמידים סלתו על עשרון שהיא עשירית האיפה. וטעמא דבעי עשרון של עומר שלש סאים של שעורים, כיון דמתבואה חדשה הוא ושל שעורים יש בהן סובין הרבה וסולת מועט ולא אתי עשרונו מובחר אלא משלש סאין:",
+                "<b>שתי הלחם שני עשרונים משלש סאין.</b> כיון דמחטים קאתו. אף על גב דמתבואה חדשה אתיין, דבעצרת תבואה של חטין חדשה היא. אפ״ה שתי עשרונים מובחרים אתו משלש סאין:",
+                "<b>לחם הפנים עשרים וארבעה עשרונים.</b> דהכי כתיב (ויקרא כ״ד:ה׳) שתים עשרה חלות שני עשרונים יהיה החלה האחת:",
+                "<b>מעשרים וארבע סאים.</b> כיון דמחטין אתו ומתבואה ישנה, נפיק עשרון מובחר מסאה:"
+            ],
+            [
+                "<b>היה מנופה בשלש עשרה נפה.</b> זו למעלה מזו. וכל זה למצוה אבל לא לעכב, שאם הביא עומר עשרון מארבע סאין או שהביאו משני סאין, לא פסל:",
+                "<b>רבי שמעון אומר לא היה לה קצבה.</b> דאפילו לכתחלה לא נתנו חכמים קצבה מכמה סאין חטין או שעורין מביאין עומר ושתי הלחם ולחם הפנים, אלא רואין בסולת שתהא מנופה כל צרכה ודיו. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>התודה.</b> חמש סאין ירושלמיות שהן שש מדבריות. חמש סאין של ירושלים הן שש מאותן שהיו במדבר בימי משה. שהוסיפו על המדה שהיתה בימי. משה שתות. דקיימא לן מוסיפין על המדות ואין מוסיפין יותר משתות. ואותו שתות הוא שתות מלבר:",
+                "<b>שתי איפות.</b> כלומר, הנך שש סאין הם שתי איפות, שהם עשרים עשרון, שהרי בכל איפה עשרה עשרונות:",
+                "<b>עשרה, לחמץ.</b> עשרה עשרונים לעשר חלות חמץ שבתודה:",
+                "<b>רבוכה.</b> חלוטה במים רותחין קרויה רבוכה. ורמב״ם פירש, רבוכה מרובה בשמן וקלויה בו, לפי שהיה בה שמן כנגד החלות והרקיקין:",
+                "<b>נמצאו.</b> שלשה עשרונות ושליש לכל מין ומין. שבמצה:",
+                "<b>שלש חלות לעשרון.</b> דהוה להו עשר חלות לשלשה עשרונות ושליש:",
+                "<b>במדה ירושלמית.</b> שלא היו בה עשרונות אלא קבים, הוי הנך חמש סאין שלשים קבין. שהסאה ששה קבים. ובגמרא בברייתא מייתי מגזרה שוה שכל מין ומין מארבעה מינים שבתודה היו באים עשר חלות, ואמרו, נאמר כאן והקריב ממנו אחד מכל קרבן תרומה לה׳, ונאמר בתרומת מעשר [ממנו] תרומה לה׳, מה להלן אחד מעשר אך כאן אחד מעשר. ולמדנו שמין אחד של חמץ היה עשרה עשרונים כנגד שלש מינים של מצה, מדכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ, אמרה תורה כנגד חמץ הבא מצה:"
+            ],
+            [
+                "<b>המלואים.</b> שהיו בימי משה. כשנתחנך אהרן ובניו לכהונה:",
+                "<b>היו באים כמצה שבתודה חלות ורקיקים ורבוכה.</b> דכתיב במלואים (שם ח׳) ומסל המצות אשר לפני ה׳ לקח חלת מצה אחת וחלת לחם שמן אחת ורקיק אחד, חלת מצה אלו חלות, וחלת לחם שמן זו רבוכה דמוסיף בה שמן כנגד חלות ורקיקים, ורקיק זה רקיק:",
+                "<b>נזירות.</b> לחמי נזיר, שנאמר (במדבר ו׳:ט״ו) וסל מצות סולת חלות בלולות בשמן ורקיקי מצות משוחים בשמן. ורבוכה לא הוזכר שם:",
+                "<b>שני ידות.</b> שני חלקים של מיני מצה שבתודה היו בנזירות, וכדמפרש ואזיל:",
+                "<b>נמצאו.</b> לנזירות:",
+                "<b>עשר קבין.</b> שהרי בשלשה מיני מצה שבתודה היו חמשה עשר קבין, והוי להו עשרה שני ידות של חמשה עשר:",
+                "<b>שהן שש עשרונות ועדוין.</b> כלומר, עוד שנוסף עליהן. שהרי היו שלשה עשרונים ושליש לכל מין כדאמרן לעיל גבי מצה שבתודה, נמצא לשני מינים שש עשרונות ושני שלישי עשרון, והיינו דקאמר שש עשרונות ועדוין:",
+                "<b>ומכולן.</b> מכל ארבעה מינים שבתודה היו הכהנים נוטלים אחד מעשרה תרומה:",
+                "<b>שלא יטול פרוס.</b> שבור וחתוך:",
+                "<b>שיהיו כל הקרבנות שוין.</b> המינים יהו שוין, עשרה חלות לכל מין:",
+                "<b>שלא יטול תרומה מקרבן על חבירו.</b> שאם היה ממין זה חמשה וממין זה חמשה עשר, נמצא מפריש מזה על זה:"
+            ],
+            [
+                "<b>השוחט את התודה בפנים.</b> לפנים מן העזרה:",
+                "<b>ולחמה חוץ לחומה.</b> בגמרא מוקמינן לה חוץ לחומת בית פאגי. רבותי פירשו חוץ לחומה החיצונה של ירושלים. [אבל חוץ לעזרה קדוש]. ואע״ג דכתיב (ויקרא ז׳:י״ב) והקריב על זבח התודה חלות, דמשמע לכאורה שיהא הלחם אצלה בשעת זביחה, לא דרשינן על בסמוך. ורמב״ם גורס בית בגי. ומפרש שהוא מקום קרוב להר הבית אלא שהוא חוץ לחומת הר הבית ושם אופים המנחות. ועל שם כך היו קורים לו בית בגי. לשון פת בג המלך:",
+                "<b>עד שלא קרמו בתנור.</b> לאו לחם נינהו. אלא עיסה בעלמא:",
+                "<b>שחטה.</b> על מנת לאכלה חוץ לזמנה, קדש הלחם ונפגל. על מנת לאכלה חוץ למקומה, קדש הלחם ונפסל. וטעמא דקדש הלחם, משום דפסולו בקודש, וקיי״ל כל שפסולו בקודש הקודש מקבלו:",
+                "<b>שחטה ונמצאת טריפה לא קדש הלחם.</b> דפסולו קודם שחיטה הוא:",
+                "<b>שחטה ונמצאת בעלת מום רבי אליעזר אומר קדש.</b> בגמרא מוקי לה בדוקין שבעין, דבכי האי מומא סבר ר׳ אליעזר דאם עלו לא ירדו הואיל ואין מומן ניכר, הלכך קדש הלחם. ואין הלכה כר׳ אליעזר:",
+                "<b>שלא לשמה.</b> לא קדש הלחם, דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ יקריב קרבנו על זבח תודת שלמיו, על זבח שנזבח לשם תודת שלמיו:",
+                "<b>וכן איל המלואים.</b> לפי שהן היו תחלה לכל הקרבנות נקט איל המלואים. והוא הדין לאיל נזיר, דמלואים כקרבן יחיד הן חשובים:  "
+            ],
+            [
+                "<b>נסכים שקדשו בכלי.</b> לאו דוקא בכלי. שאין נסכים מתקדשים ליפסל ביוצא ובלינה ואע״פ שקדשו בכלי, אלא בשחיטת הזבח, דכתיב זבח ונסכים, הנסכים תלויים בזבח:",
+                "<b>ונמצא הזבח פסול.</b> שנפסל בזריקה. דאילו בשחיטה נפסל, לא קדשו נסכים:",
+                "<b>אם יש שם זבח אחר יקרבו עמו.</b> בנסכים של צבור מוקמינן לה למתניתין, משום דלב ב״ד מתנה עליהם, אם הוצרכו לזבח זה הוצרכו ואם לאו יהיו לזבח אחר. אבל בנסכים של יחיד אין כשרים לזבח אחר. ואפילו נסכים של צבור אין קרבים עם זבח אחר אא״כ היה אותו זבח זבוח כשנפסל הזבח הראשון, אבל אם לא היה זבוח בשעה שנפסל הזבח הראשון, אין קריבים עם הזבח האחר. ומתניתין חסורי מחסרא והכי קתני, יקרבו עמו. במה דברים אמורים שהיה זבח זבוח באותה שעה, אבל אם לא היה זבח זבוח באותה שעה נעשה כמו שנפסלו בלינה ופסולים. והכי מפרשא מתניתין בגמרא. וכל זמן שלא נתקדשו נסכים בכלי אע״פ שנשחט הזבח יכולים להקריב נסכים אפילו אחר כמה ימים, דקיי״ל מביא אדם קרבנו היום ונסכו אפילו אחר כמה ימים, בין נסכים של יחיד בין נסכים של צבור. וכן מצורע מביא אשמו היום ולוג שמן שלו לאחר כמה ימים:",
+                "<b>ולד תודה.</b> שהפריש תודה מעוברת וילדה:",
+                "<b>וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם.</b> הראשונה, אם נמצאת לאחר הקרבת שניה. וכן שניה אם נמצאת הראשונה קודם הקרבתה והקריב ראשונה, שוב אין השניה טעונה לחם:",
+                "<b>חליפתה.</b> היינו המפריש תודה ואבדה והפריש אחרת תחתיה:",
+                "<b>תמורתה.</b> כגון שעומדת בעין ואומר זו תמורת זו, וכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש:"
+            ],
+            [
+                "<b>יביא היא ולחמה מן החולין.</b> ולא מן המעשר. דכיון דאמר הרי עלי הוי ליה דבר שבחובה, וכל דבר שבחובה אינו בא אלא מן החולין: ",
+                "<b>ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולין.</b> דלחם נגרר אחר תודה, וכיון דאמר הרי עלי תודה מן החולין בעל כרחיה איחייב ליה בלחם, הלכך האי דמהדר ואמר לחמה מן המעשר לאו כלום הוא:",
+                "<b>תודה מן המעשר ולחמה מן החולין יביא.</b> כלומר יביא כמו שנדר. ולאו חובה, דכל שכן אם יביא שניהם מן החולין דשפיר עבד. אלא אם רצה להביא כמו שנדר יביא:",
+                "<b>ולא יביא הלחם מחטי מעשר שני עצמו.</b> דלחם דומיא דשלמים בעינן, מה שלמים ממעות מעשר שני ולא ממעשר שני עצמו, אף לחם כן:"
+            ],
+            [
+                "<b>מה פסח שהוא בא בחובה אינו בא אלא מן החולין.</b> דפסח מצרים לא בא אלא מן החולין, שעדיין לא היתה להם שום תבואת מעשר שני שאין מעשר אלא משנכנסו לארץ, ומה פסח מצרים לא בא אלא מן החולין אף פסח דורות אינו בא אלא מן החולין, שהרי הוא אומר (שמות י״ג:ה׳) ועבדת את העבודה הזאת בחודש הזה, שיהו כל עבודת החדש הזה כזה של מצרים:",
+                "<b>אף כל דבר שבחובה נמי כו׳</b> לפיכך, האומר הרי עלי תודה או שלמים הואיל והן באים חובה דקאמר הרי עלי, לא יביא אלא מן החולין:",
+                "<b>והנסכים.</b> אפילו אמר הרי עלי להביא ממעשר, לא יביא אלא מן החולין. דכי שרא רחמנא לאתויי שלמים ממעשר הני מילי שלמים גופייהו דבני אכילה נינהו, אבל נסכים דכליל הם לא יביאו מן המעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל קרבנות.</b> מן החדש ומן הישן. במנחות קאמר:",
+                "<b>שאינן באים אלא מן החדש.</b> בעומר כתיב (ויקרא כ״ג:ט״ז) מנחה חדשה, ובשתי הלחם כתיב (שמות ל״ד:כ״ב) בכורי קציר חטים:",
+                "<b>ומן הארץ.</b> בעומר כתיב (ויקרא כ״ג:י׳) כי תבואו אל הארץ וגו׳ וקצרתם את קצירה, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם:",
+                "<b>מכמס וזוניחה.</b> שמות של מקומות הן:",
+                "<b>אלפא לסלת.</b> סולת שלהן ראשון ומובחר לכל הסלתות. כאל״ף זו שהיא ראשונה לכל האותיות:",
+                "<b>אלפא.</b> זו אל״ף בלשון יוני:",
+                "<b>שנייה להן.</b> קרובה סלתה להיות משובחת כסולת מכמס וזוניחה:",
+                "<b>חפריים בבקעה.</b> שתי חפרים הן, אחת בהר ואחת בבקעה, ואותה שבבקעה היא שסולת שלה משובחת:",
+                "<b>כל הארצות.</b> של ארץ ישראל היו כשרות, אלא שמכאן היו מביאים:"
+            ],
+            [
+                "<b>אין מביאין.</b> עומר ושתי הלחם:",
+                "<b>לא מבית הזבלים.</b> משדה שצריכה לזבל, דשמא לא נזדבלה כל צרכה ונמצאו פירותיה כחושים. אי נמי, לפי שהזבל מבאיש ומפסיד טעם הפרי:",
+                "<b>ולא מבית השלחים.</b> ארץ צמאה למים שפירותיה כחושין:",
+                "<b>לא מבית האילן.</b> מתבואה שבין האילנות. שהאילנות הגדלים שם יונקים הקרקע ומכחישים הזרעים:",
+                "<b>נרה.</b> חורש. לשון נירו לכם ניר (ירמיהו ד׳:ג׳):",
+                "<b>ובשניה זורעה.</b> בגמרא מסיק, דשנה ראשונה הוא נר כולה וזורע חציה ומניח חציה ניר. וכן בשניה חורשה כולה וזורע החצי שלא זרע אשתקד, והחצי שזרע אשתקד מניחו ניר. וכן בכל שנה זורע ניר של אשתקד:",
+                "<b>כיצד בודק.</b> הסולת אם מנופה כל צרכו אם לאו:",
+                "<b>עלה בידו אבק.</b> קמח דק, וגרוע הוא:",
+                "<b>עד שיניפנה.</b> בנפה לעבור האבק דק שנשאר בה:",
+                "<b>ואם התליעה.</b> הסולת או החטה:",
+                "<b>פסולה.</b> והוא שהתליעה ברובה. וילפינן לה לקמן סוף פרקין מדכתיב (במדבר כ״ח:י״ט-כ׳) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם. שיהיו גם כן המנחות והנסכים תמימים:"
+            ],
+            [
+                "<b>תקועה.</b> עיר ששמה תקועה כדכתיב (שמואל ב י״ד:ב׳) וישלח יואב תקועה:",
+                "<b>אלפא לשמן.</b> השמן שלה ראשון ומובחר לשמנים. כאל״ף זו שהיא ראשונה לאותיות:",
+                "<b>אנפיקנון.</b> שמן העשוי מזיתים שלא הביאו שליש בשולן, והוא מר מאד:",
+                "<b>שנשרו במים.</b> שהמים מקלקלים את השמן:"
+            ],
+            [
+                "<b>שלשה זיתים.</b> שלש פעמים בשנה מלקטים את הזיתים. ובהן שלש שמנים, בכל פעם יש שלשה מינים שמן:",
+                "<b>הזית הראשון.</b> פעם ראשונה שמלקט:",
+                "<b>מגרגרו בראש הזית.</b> מלקט גרגרים שהן בראש הזית, שהן מתבשלים תחלה לפי שהחמה זורחת עליהן ומבשלתן:",
+                "<b>לתוך הסל.</b> ומסתנן ויוצא והכלי תחת הסל לקבל השמן:",
+                "<b>רבי יהודה אומר סביבות דופני הסל.</b> נותן את הזיתים והשמן זב דרך הדפנות ונופל לשולי הסל ומשם מסתנן ויוצא ונמצא מזוקק. שהפסולת נשאר מדובק בדופני הסל. אבל לא יתנם בשולי הסל, מפני שמתערב בו שמן ושמרים ויוצאים ונמצא שמן עכור. והשמן הזב מאליו בלא שום טעינה נקרא שמן ראשון של הזית הראשון:",
+                "<b>טען בקורה.</b> זיתים שבסל:",
+                "<b>רבי יהודה אומר באבנים.</b> ולא בקורה. שהקורה כבדה ומוציאה את השמרים:",
+                "<b>חזר וטחן.</b> ברחים, את הזיתים שתחת הקורה, וטוען אח״כ הקורה:",
+                "<b>הראשון למנורה.</b> דבעינן שמן זית זך:",
+                "<b>והשאר כשר למנחות.</b> דלא כתיב בהו זך:",
+                "<b>הזית השני.</b> פעם שניה כשמלקט את שנמצאים מבושלים עתה:",
+                "<b>מגרגרו בראש הגג.</b> מלקט הגרגרין הסמוכים לגג. שזיתיהן היו סמוכים לגגותיהן, ואותן מתבשלים בשניה:",
+                "<b>הראשון.</b> שיצא קודם טעינה, כשר למנורה:",
+                "<b>הזית השלישי.</b> שמתלקט פעם שלישית, אין מתבשלים לעולם כל צרכן, שהן ענפים שתחת הגג שאין חמה מגעת בהם:",
+                "<b>עוטנו.</b> לשון מעטן של זיתים, שהיא הגומא שמניחים בה הזיתים כדי שיתעפשו שם. ולשון מקרא הוא, עטיניו מלאו חלב (איוב כ״א:כ״ד):",
+                "<b>שילקה.</b> שיתעפש:",
+                "<b>ומנגבו בראש הגג.</b> דמתוך שהוא צבור ומכונס במקום אחד ארבעה וחמשה ימים זב מאליו מוהל שאינו יפה, לפיכך צריך לנגבו:"
+            ],
+            [
+                "<b>שוין.</b> לאו לכל מילי שוין, דהא בכולהו תנן הראשון למנורה והשאר למנחות, אלא שוין למנחות קאמר. ומשום דקיי״ל בכל מקום מבחר נדריך, שיביא מן המובחר, קא משמע לן השתא שהראשון שבשני והשני שבראשון שוין. שאם יש לו מנחה להביא ויש לו משניהם, מאיזה שירצה יביא. אבל אם יש לו משלישי שבראשון ומראשון שבשני, יביא מנחתו מראשון שבשני שהוא מובחר:"
+            ],
+            [
+                "<b>קרותים והטולים.</b> שם מקומות הם:",
+                "<b>אליוסטן.</b> יין מתוק מחמת השמש, שתלו הענבים בשמש למתקן. שמש בלשון יון יוסטן:",
+                "<b>יין ישן.</b> שעברו עליו שנים עשר חודש, עובר אדמימותו, והכתוב אומר (משלי כ״ג:ל״א) אל תרא יין כי יתאדם, אלמא בשעת אדמימותו מובחר הוא:",
+                "<b>לא מתוק.</b> כשהוא מתוק מחמת עצמו. דאילו מחמת שמש, הא תנא רישא אליוסטן אם הביא כשר. פירוש אחר, תירוש שלא עברו עליו ארבעים יום. וראשון עיקר:",
+                "<b>מן הדליות.</b> מן הגפנים המודלות על גבי כלונסות וקנים גבוהים מן הארץ:",
+                "<b>אלא מן הרגליות.</b> מגפנים ששוכבות על גבי קרקע בין רגלי בני האדם שאינן מודלות:",
+                "<b>העבודים.</b> שנעבדו שתי פעמים בשנה. שחופרים סביבות הגפנים להפך בקרקע שבשרשיהן ועושין בהן גומות להשקותן, וזו היא עבודתן:"
+            ],
+            [
+                "<b>בחצבים גדולים.</b> שהכלים הגדולים פוגמים טעם היין:",
+                "<b>כדי שיהא ריחו נודף.</b> כשהחבית מלאה, יוצא הריח לחוץ ואינו נודף:",
+                "<b>קמחין.</b> כמין גרגרים דקים לבנים שעולים על פני היין דומין לקמח:",
+                "<b>ומאמצעה.</b> משים ברזא באמצע החבית:",
+                "<b>קנה.</b> אמת המדה שהיתה רגילה להיות ביד הגזבר:",
+                "<b>זרק את הגיד והקיש בקנה.</b> כלומר כשזרק היין הגיד של שמרים שמתחילים השמרים לצאת, הקיש הגזבר בקנה שבידו ודחהו שלא יכנס בכלי שיש בו היין. ורבותי פירשו הקיש בקנה שבידו לרמוז אל מושך היין מן החבית שיסתום החבית בברזא, ולא היה אומר לו סתום לפי שהדבור קשה ליין. והכי מפרש ליה בגמרא:",
+                "<b>רבי יוסי בר׳ יהודה אומר יין שעלו בו קמחין פסול.</b> ואין הלכה כרבי יוסי בר׳ יהודה. וכל הני דאמרינן במתניתין שהם פסולים, בין בסולת בין בשמן בין ביין, אם עבר והקדישן מכין אותו מכות מרדות מדבריהם, כדין המקדיש בעל מום למזבח שהוא לוקה מן התורה, מדכתיב בבעל מום לא תקריבו, ואמרו בסיפרא, אין לא תקריבו אלא לא תקדישו. וכשם שהיו מביאים הסולת והיין והשמן ממקומות מובחרים ידועים כדתנן במתניתין, כך היו מביאים הקרבנות ממקומות ידועים, אילים ממואב, כבשים מחברון, עגלים משרון, גוזלות דהיינו תורים ובני יונה מהר המלך:"
+            ]
+        ],
+        [
+            [
+                "<b>שתי מדות.</b> עשרון עשרון וחצי עשרון. שתי מדות של עשרון היו, אחת מודדים אותה גדושה, שהיתה קטנה ולא היתה מחזקת כשהיא גדושה אלא עשרון, כשעור חברתה כשהיא מחוקה. דר׳ מאיר גמר מקרא דכתיב (במדבר כ״ח:כ״ט) עשרון עשרון לכבש האחד, דשתי עשרונות היו שם ואי שתיהן שוות הויא להו מדה אחת. אלא אחת מחוקה ואחת גדושה. גדושה שבה היה מודד לכל המנחות, מחוקה שבה היה מודד לחביתי כהן גדול, וחכמים אומרים לא היה שם אלא עשרון אחד דכתיב (שם כ״ט) ועשרון אחד לכבש האחד, ואותו עשרון מחוק היה, ובו היו מודדים לכל המנחות. והלכה כחכמים:",
+                "<b>לא בשל שלשה לפר.</b> למנחת נסכים של פר דכתיב ביה (שם כ״ח) ושלשה עשרונים לפר האחד, לא היו מודדן במדה אחת שתהא מחזקת שלשה עשרונים, שלא היתה שם מדה גדולה מעשרון:",
+                "<b>אלא מודדן עשרונות.</b> כל עשרון עשרון בפני עצמו: ",
+                "הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול. והכי פירושא לחביתי כהן גדול, מביא מביתו עשרון שלם, וחוצהו בחצי עשרון שבמקדש, ולש כל חצי עשרון בפני עצמו, ועושה מכל חצי עשרון שש חלות, שהן לשני חצאי עשרון שתים עשרה חלות, ואופה כולן ביחד, ואח״כ מחלק כל חלה לשנים ומקריב שנים עשר חצאין בבוקר, ושנים עשר חצאין בערב, וקודם שיקריב פותת אותן לפתין כזית, וכופל כל פתיתה לשנים, ואינו מבדיל. אבל פתיתת כל שאר מנחות אע״פ שפתין שלהן כזית, כופל אותן לשנים ישנים לארבעה ומבדיל, כדתנן לעיל בפרק ו׳:"
+            ],
+            [
+                "<b>שנתות היו בהין.</b> לא היה שם אלא הין, ובו היו סימנים מסמרות או פגימות:",
+                "<b>עד כאן לפר.</b> חצי ההין:",
+                "<b>עד כאן לאיל.</b> שלישית ההין:",
+                "<b>ועד כאן לכבש.</b> רביעית ההין. ואין הלכה כר׳ אליעזר:",
+                "<b>וכי מה היה ההין משמש.</b> שלא היה במקדש דבר שיהיה צריך להין שלם, שלעולם לא נצטרכו להין אלא בשמן המשחה בימי משה ואותו שמן עדיין הוא קיים ועומד, וא״כ לא היו צריכים להין:",
+                "<b>אלא מדה יתירה.</b> היתה שם להשלים השבע מדות:",
+                "<b>למנחת כהן גדול.</b> היו לה שלשה לוגין שמן, לוג ומחצה שחרית ולוג ומחצה בין הערביים:"
+            ],
+            [
+                "<b>רביעית מים למצורע.</b> דכתיב (ויקרא י״ד:ה׳) ושחט את הצפור האחת אל כלי חרש על מים חיים, למים שדם הצפור נראה בהם, ושיערו חכמים רביעית הלוג:",
+                "<b>רביעית שמן לנזיר.</b> ללחם נזירות. ורביעית לא קדיש להיות כלי שרת משום רביעית מים של מצורע, דהא חוץ הוא. ולא משום לחם של נזיר, דאין לחם של נזיר קדוש אלא בשחיטת הזבח. אלא מפני שבה היה מודד לחביתי כהן גדול רביעית שמן לכל חלה וחלה, שהן שתים עשרה חלות ונסכיהן שלשה לוגין שמן:",
+                "<b>חצי לוג מים לסוטה.</b> דכתיב (במדבר ה׳:י״ז) ולקח הכהן מים קדושים בכלי חרש, חצי לוג מים היה ממלא מן הכיור:",
+                "<b>חצי לוג שמן לתודה.</b> הלכה למשה מסיני, וכן רביעית של נזיר. וחצי לוג נמי לא משום חצי לוג מים של סוטה וחצי לוג שמן של תודה הוא דקדוש להיות כלי שרת. אלא מפני שבו מחלק חצי לוג שמן לכל נר ונר של מנורה:",
+                "<b>אין לה אלא לוגה.</b> לוג אחד לכל ששים עשרון. ואין הלכה כרבי אליעזר בן יעקב:",
+                "<b>ששה לוגים לפר.</b> דהיינו חצי ההין, כדכתיב (שם ט״ו) בלול בשמן חצי ההין. וארבעה לאיל, דהיינו שלישית ההין. ושלשה לכבש, דהיינו רביעית ההין, שההין שנים עשר לוגין:",
+                "<b>מחצי לוג לכל נר.</b> שצריך שיתן בה מדתה שתהא דולקת והולכת מערב עד בוקר ושיערו חכמים חצי לוג שמן ללילי תקופת טבת הארוכים. וכן היה נותן בכל נר בכל לילה. ואם כבתה נפסלה אותה פתילה והשמן מלהדליק בהן עוד, אלא מסירן ונותן חצי לוג שמן אחר ופתילה חדשה ומדליק:"
+            ],
+            [
+                "<b>מערבין נסכי פרים.</b> מנחת נסכי פר במנחת נסכי איל. לפי שבלילת שתיהן שוה, שני לוגים לעשרון. דהא תנן לעיל ששה לוגים לפר, וסולת הוי להו שלשה עשרונים כדכתיב (שם) והקריב על בן הבקר מנחה סולת שלשה עשרונים בלול בשמן חצי ההין, דהיינו ששה לוגין. ולאיל ארבע לוגין, וסולת שני עשרונים לאיל:",
+                "<b>נסכי כבשים.</b> שלשה לוגין לעשרון. דכתיב עשרון אחד לכבש האחד וכתיב בלול בשמן כתית רביעית ההין, דהיינו שלשה לוגין:",
+                "<b>ושל היום בשל אמש.</b> אם הביא אמש זבחי בלא נסכים. דקיימא לן אדם מביא, ובחי הייס ונסכיו מכאן ועד ועד עשרה ימים. ואם היום הביא קרבן אחד ושני נסכים עמו אחד בשבילו ואחד בשביל של אמש, מערבין יחד אם הקרבנות שוין, שהיו שניהם כבשים או אילים [או פרים] או פר ואיל:",
+                "<b>אבל אין מערבים נסכי כבשים בנסכי פרים ואילים.</b> לפי שמנחת פר ואיל חריבה היא לגבי כבשים, ובולעת הימנה, ונמצאת של כבש חסרה וזו יתירה:",
+                "<b>ואם בללן.</b> שכבר הלכה מצות שמנן:",
+                "<b>כשרות.</b> כרבנן דפליגי עליה דרבי יהודה בהקומץ רבה ואמרי חרב שנתערב בבלול יקרב:",
+                "<b>ואם עד שלא בללן.</b> נתערבו:",
+                "<b>פסולות.</b> דבעינן ראוי לבילה, וליכא, דחסרא לה של כבש ושל איל יתירה:",
+                "<b>אע״פ שמנחתו כפולה.</b> כדכתיב באמור אל הכהנים ומנחתו שני עשרונים:"
+            ],
+            [
+                "<b>שהיה גודשה בתוכה.</b> כשהיה מחוק היה מחזיק כשאר עשרון גדוש. ומתניתין ר׳ מאיר היא דאמר בריש פרקין עשרון עשרון היה במקדש אחד מחוק ואחד גדוש. ולית הלכתא כותיה:",
+                "<b>בירוציהן.</b> גודשן. דלח נמי איכא גודש פורתא:",
+                "<b>מדות הלח בירוציהן קודש ומדות היבש בירוציהן חול.</b> בגמרא מפרש דהאי תנא סבר מדות הלח נמשחו בין מבפנים בין מבחוץ, הלכך שפת הכלי מקדשן לבירוצין. מדות היבש נמשחו מבפנים ולא נמשחו מבחוץ, הלכך בירוצין שאינן נוגעים מבפנים במקום משיחתן לא קדשי:",
+                "<b>ר״ע אומר מדת הלח קודש.</b> דסבר מדות הלח נמשחו בין מבפנים בין מבחוץ:",
+                "<b>מדות היבש חול.</b> דלא נמשחו כל עיקר. ומיהו מה שמודדים בהן קדוש קדושת הפה, וגברא למאי דצריך מקדש בפה. בירוצין לא מקדש להו דלא צריכי ליה:",
+                "<b>רבי יוסי אומר לא משום זה.</b> רבי יוסי סבר אידי ואידי נמשחו מבפנים ולא נמשחו מבחוץ. והכא היינו טעמא משום דלח נעכר, מה שבשולי הכלי כשמוסיפין עליו נעכר ומתערב ונבלל ועולה מלמעלה, ונמצא שכבר קדשו הבירוצין בתוך הכלי:",
+                "<b>והיבש אינו נעכר.</b> אלא במקומו עומד הלכך מה שבפנים קדוש ומה שבחוץ אינו קדוש:"
+            ],
+            [
+                "<b>חוץ מן הבכור והמעשר והפסח והחטאת והאשם.</b> משום דכתיב בפרשת נסכים (במדבר ט״ו) לפלא נדר או בנדבה. בא בנדר ובנדבה טעון נסכים, יצאו בכור ומעשר ופסח וחטאת ואשם שהן באים חובה לא לנדבה שאין טעונים נסכים. יכול אף חובות הבאות מחמת הרגל ברגל כגון עולות ראיה ושלמי חגיגה לא יהיו טעונות נסכים, ת״ל או במועדיכם, כל הבא במועדיכם טעון נסכים. ושעירי חטאת שבאים חובה לרגל אין טעונים נסכים, דכתיב בפרשת נסכים וכי תעשה בן בקר, בן בקר בכלל היה, בכלל ועשיתם אשה, דמשמע כל אשה טעון נסכים חוץ (מאשה] שמיעט, ולמה יצא, להקיש אליו, מה בן בקר מיוחד שבא בנדר ונדבה. אף כל בא בנדר ונדבה, יצאו שעירי הרגלים שהן באות חטאות, שאין חטאת בא בנדר ונדבה, שאין טעונות נסכים: ",
+                "<b>חטאתו ואשמו של מצורע טעונים נסכים.</b> לפי שאינן באים על חטא כשאר חטאות ואשמות. וחטאת נזיר אינה טעונה נסכים משום דנזיר חוטא הוא כדכתיב (במדבר ו׳) מאשר חטא על הנפש, שציער עצמו מן היין:"
+            ],
+            [
+                "<b>פר הבא על כל המצות.</b> על אחת מכל המצות. כגון הורו ב״ד שחלב מותר. וזהו פר העלם דבר של צבור שבמקרא, וסמיכה כתיבא ביה (ויקרא ד׳:ט״ו) וסמכו זקני העדה את ידיהם על ראש הפר, ושלשה מזקני ב״ד היו סומכין עליו:",
+                "<b>ושעיר המשתלח.</b> לעזאזל, כתיב ביה (שם ט״ז) וסמך אהרן את שתי ידיו על ראש השעיר החי:",
+                "<b>שעירי עבודה זרה.</b> דכתיב בפרשת שלח לך וכי תשגו כו׳. ואין הלכה כר׳ שמעון:",
+                "<b>כל קרבנות היחיד טעונים סמיכה.</b> דעיקר סמיכה בקרבן יחיד הוא דכתיבא (שם ג׳) וסמך ידו על ראש קרבנו:",
+                "<b>היורש סומך.</b> אם התנדב אביו בקרבן עולה ושלמים ומת, בנו סומך עליו:",
+                "<b>ומביא נסכים.</b> של קרבן:",
+                "<b>וממיר.</b> אם המירה בבהמה אחרת, תמורתו חלה עליה ושתיהן קדושות כאילו המירה אביו:"
+            ],
+            [
+                "<b>חוץ מחרש שוטה וקטן.</b> לפי שאין להם דעת:",
+                "<b>סומא.</b> דכתיב בפר העלם דבר של צבור וסמכו זקני העדה, והם סנהדרי גדולה, ובסנהדרין לא היה בהן סומא, כדמוכח במסכת סנהדרין, והוא הדין לכל שאר סמיכות שאין סומא יכול לסמוך:",
+                "<b>ונכרי.</b> דכתיב דבר אל בני ישראל וגו׳, בני ישראל סומכין ואין הנכרים סומכין:",
+                "<b>והעבד והשליח.</b> דכתיב (ויקרא א׳:ד׳) וסמך ידו, ולא יד עבדו ולא יד שלוחו:",
+                "<b>והאשה.</b> בני ישראל סומכין ; ולא בנות ישראל סומכות:",
+                "<b>וסמיכה שיירי מצוה.</b> דאינה מעכבת כפרה. ומיהו מעלה עליו הכתוב כאילו לא כיפר:",
+                "<b>בשתי ידים.</b> דכתיב בשעיר המשתלח (שם ט״ז) וסמך אהרן את שתי ידיו, זה בנה אב לכל הסמיכות שיהיו בשתי ידים:",
+                "<b>ובמקום שסומכים שוחטים.</b> שאם סמך חוץ לעזרה חוזר וסומך בעזרה במקום שחיטה:",
+                "<b>ותיכף לסמיכה שחיטה.</b> דכתיב וסמך ושחט:"
+            ],
+            [
+                "<b>שאחד מניף לכל החברים.</b> שנתחברו להתנדב קרבן אחד. שכל קרבנות נדבה יכולים להביא בשותפות, ואחד מניף ע״י כולן, אבל כולן יחד אין יכולין להניף דהויא חציצה בין ידו של זה ולקרבן. וכהן שמניח ידו תחת יד הבעלים ומניף והויא יד בעלים חציצה, לא איכפת לן, דהא עיקר תנופה בבעלים:",
+                "<b>בקרבנות היחיד.</b> כגון חזה ושוק של שלמים:",
+                "<b>ובקרבנות צבור.</b> כבשי עצרת שטעונים תנופה חיים ושחוטים:",
+                "<b>בדבר שיש בו רוח חיים.</b> קרבן בהמה:",
+                "<b>ובדבר שאין בו רוח חיים.</b> כגון לחמי תודה ונזיר:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי ישמעאל אומר העומר היה בא בשבת.</b> כשחל ששה עשר בניסן להיות בשבת, העומר דוחה את השבת, שכל קרבן שזמנו קבוע דוחה את השבת ואת הטומאה והיה העומר בא משלש סאין, שהיו קוצרין שלש סאין שעורין ומניפין אותן בנפה עד שמעמידין אותן על עשרון אחד מובחר:",
+                "<b>ובחול.</b> אם חל ט״ז בניסן להיות בחול, היו קוצרין אותו חמש סאין, דסבר רבי ישמעאל עשרון מובחר בלא טרחא שאינו מנפה אותו כל כך אתי מחמש, בטרחא כשמנפה אותו הרבה אתי משלש. בחול מייתינן מחמש, שכך משובח הדבר יותר שמניפין מכל סאה מעט אותו סולת דק היוצא ראשון שהוא מובחר, ומוציאין מחמש סאין עשרון. בשבת מביא שלש, מוטב שירבה במלאכה אחת שרוקד שלש סאים פעמים הרבה, ואל ירבה במלאכות הרבה שיקצור ויברור ויטחון וירקד שני סאין יותר ואין הלכה כרבי ישמעאל:",
+                "<b>בשלשה בני אדם ובשלש קופות ובשלש מגלות.</b> לפרסם הדבר שקצירת העומר במוצאי חמשה עשר בניסן. מפני הצדוקים שהיו אומרים שאין העומר בא אלא באחד בשבת:"
+            ],
+            [
+                "<b>מצות העומר לבוא מן הקרוב.</b> ממקום שקרוב לירושלים. לפי שאין מעבירין על המצות, הלכך כשיוצא מירושלים לבקש עומר, אותה תבואה שמוצא ראשונה נוטלה:",
+                "<b>לא ביכר.</b> לא בשל כל צרכו:",
+                "<b>מעשה שבא מגגות צריפין ועין סוכר.</b> רחוקים מירושלים הרבה. מפני שהחריבו הגייסות כל תבואות שסביבות ירושלים:"
+            ],
+            [
+                "<b>כריכות.</b> כורכים וקושרים ראשי שבלים מלוא אגרוף:",
+                "<b>מתכנסות לשם.</b> למוצאי יום טוב כשקוצרים אותו:",
+                "<b>כדי שיהא נקצר בעסק גדול.</b> בקול המולה גדולה. שיכירו הצדוקים שבמוצאי יום טוב קוצרים אותו משום דאינהו לא מודו בהאי, כדלקמן:",
+                "<b>אמר להן.</b> הקוצר, לבני העיירות העומדים עליו, בא השמש, ואמרו לו הין:",
+                "<b>מגל זה.</b> כלומר, אקצור התבואה במגל זה:",
+                "<b>קופה זו.</b> אכניס התבואה לתוך קופה זו:",
+                "<b>שבת זו.</b> אקצור בשבת זו, ואמרו לו הין:",
+                "<b>שלש פעמים.</b> שואל להן כל דבר ודבר:",
+                "<b>וכל כך.</b> שהיה שואל, למה: ",
+                "<b>מפני הצדוקים וביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב.</b> אלא במוצאי שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, ממחרת שבת בראשית משמע, ומסורת בידינו מאבותינו דהאי ממחרת השבת, היינו ממחרת יום טוב ראשון של פסח בין שחל בחול בין בשבת. וכן מצינו בספר יהושע (ה׳ י״א) ויאכלו מעבור הארץ ממחרת הפסח מצות וקלי, והרי נאמר בתורה (שם) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שמחרת הפסח הוא המתיר את החדש ובו קוצרים העומר בין שחל יום טוב ראשון של פסח בחול בין שחל להיות בשבת. ולפיכך הקוצרים מגביהין קולם כדי שישמעו הבייתוסים ולהוציא מלבן. וקוצרים העומר בלילה ולא ביום, דכתיב וספרתם לכם ממחרת השבת מיום הביאכם וגו׳ שבע שבתות תמימות תהיינה, וא״א להיות תמימות אלא אם כן מתחיל למנות מתחלת הלילה, שהרי הלילה תחלת היום הוא, והרי הוא אומר (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, אלמא הקצירה בלילה הוא בשעה שמתחיל למנות:"
+            ],
+            [
+                "<b>מהבהבין אותו באור.</b> בעודו בשיבלין, כדי לקיים בו מצות קלי, כדכתיב (ויקרא ב׳:י״ד) אביב קלוי באש, ובמנחת העומר מיירי קרא:",
+                "<b>וחכמים אומרים.</b> תחלה חובטים. ולא כדרך תבואה יבשה שחובטים אותו במקל, אלא בקנים לחים:",
+                "<b>ובקליחות.</b> בקלח של כרוב, כדי שלא יתמעך. ואח״כ מקיימין בו מצות קלי:",
+                "<b>נתנוהו לאבוב.</b> דסבירא להו לרבנן שאם מהבהבים אותו באור ממש אין נקרא קלי, שאין נקרא קלי אלא ע״י דבר אחר דהיינו ע״י כלי, שנותנים אותו באבוב, והוא כלי של נחושת מנוקב שמוכרי קליות קולין בו. והלכה כחכמים:",
+                "<b>ברחיים של גרוסות.</b> שאין טוחנות דק אלא עבה. שאם יטחנו יפה יעברו הסובין של קליפה בנפה עם הסולת. וגרוסות לשון גריסין של פול, ועל שם כן נקראת גרש כרמל:",
+                "<b>וחייב בחלה.</b> דחיוב חלה היינו גלגול העיסה, וגלגול עיסה זו ביד הדיוט היא לאחר שנפדה:",
+                "<b>ופטור מן המעשרות.</b> דמירוחו ביד הקדש הוא ומירוח הקדש פוטר מן המעשרות:",
+                "<b>ר״ע מחייב.</b> האי קמח הנותר מעשרון של עומר ",
+                "<b>בחלה ובמעשרות.</b> לפי שלא נתנו מעות הקדש אלא בצריך להם לעשרון לבד, אבל האחר לא קדש, הילכך לאו מירוח הקדש הוא, דהא לא קדוש. ואין הלכה כרבי עקיבא:",
+                "<b>בא לו לעשרון.</b> נותן תחלה שמנו ולבונתו קודם נתינת הסולת:",
+                "<b>יצק ובלל.</b> לאחר נתינת הסולת, כדרך כל המנחות שנותן שמן בכלי תחלה ואח״כ נותן סולת וחוזר ויוצק עליה שמן ובולל:",
+                "<b>הניף והגיש.</b> דמנחת העומר טעונה הנפה והגשה, כדאמרינן בפרק כל המנחות:  "
+            ],
+            [
+                "<b>שלא ברצון חכמים</b>. דגזרי שמא יאכל מן החדש כשקוצר קודם שיקריבו העומר, וזה שכבר הוא קמח ודאי נקצר קודם העומר: ",
+                "<b>ר' יהודה אומר ברצון חכמים</b>. דלא גזרו שמא יאכל כשקוצר. והלכה כר' יהודה:",
+                "<b>והרחוקים</b>. שאינן יודעים אם עדיין קרב העומר:",
+                "<b>מותרים מחצות היום ולהלן</b>. כדקתני טעמא לקמן:",
+                "<b>שיהא יום הנף</b>. יום ששה עשר בניסן שבו מניפין את העומר:",
+                "<b>כולו אסור</b>. לאכול בו חדש:",
+                "<b>אמר רבי יהודה</b>. לתנא דמתניתין, וכי רבן יוחנן התקין:",
+                "<b>והלא מן התורה אסור</b>. בזמן שאין בית המקדש קיים. דתרי קראי כתיבי, כתוב אחד אומר עד עצם היום הזה, דמשמע דעצמו של יום כולו אסור דעד ועד בכלל, וכתוב אחד אומר (ויקרא כ״ג:י״ד) עד הביאכם את קרבן אלהיכם, דמשמע דלאחר קרבן העומר מותר, הא כיצד, כאן בזמן שבית המקדש קיים, כאן בזמן שאין בית המקדש קיים. אלמא בזמן שאין בית המקדש קיים שאין העומר קרב הוי יום הנף כולו אסור מן התורה. ומשני בגמרא דהא דתנן התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, לא תימא התקין אלא דרש והתקין, כלומר שדרש מקראות הללו ברבים והודיעם שכך הדין שיום הנף כולו אסור מן התורה משחרב בית המקדש. ואית דמפרשי בגמרא, שאין החדש אסור מן התורה ביום ט\"ז בניסן בזמן שאין מקדש אלא עד שיאיר פני המזרח שחרית ביום ט\"ז, דכתיב עד עצם היום הזה, עד ולא עד בכלל, והתקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח, השתא נמי ניכול, והן אינן יודעים דבזמן המקדש אסור לאכול חדש עד שיקריב העומר, דכתיב עד הביאכם את קרבן אלהיכם. והכי מפרשינן לה בפרק לולב הגזול:"
+            ],
+            [
+                "<b>העומר היה מתיר במדינה.</b> לאכול החדש בכל המקומות:",
+                "<b>ושתי הלחם במקדש.</b> שקודם שתי הלחם אין מביאין מנחה מתבואה חדשה, דכתיב בשתי הלחם (במדבר כ״ח:כ״ו) מנחה חדשה, שתהא חדשה לכל המנחות:",
+                "<b>ומנחת בהמה.</b> מנחת נסכים של בהמה:",
+                "<b>ואם הביא.</b> קודם לעומר:",
+                "<b>פסול.</b> שלא הותר החדש מכללו אפילו אצל ההדיוט. אבל קודם שתי הלחם לא יביא. ",
+                "<b>ואם הביא כשר.</b> שכבר הותר מכללו אצל ההדיוט:"
+            ],
+            [
+                "<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אין מצטרף, אלא החטין מצטרפין עם הכוסמין בלבד מפני שהן מינן, והשעורים מצטרפין עם הכל חוץ מן החיטים. ואע״ג דכוסמין מין חטין הן, לאו מין חטין דוקא, אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ומיהו בירושלמי משמע דאם נלושו יחד מצטרפין, אפילו מין בשאינו מינו. אבל אם לא נלושו יחד אלא שאחר כך היו נושכות העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:",
+                "<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח, מה להלן מחמשת המינים אף כאן מחמשת המינים:",
+                "<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר. דכתיב בעומר (שם) ראשית קצירכם, שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:",
+                "<b>ואם השרישו.</b> אחד מחמשת המינים הללו קודם קצירת העומר:",
+                "<b>העומר מתירן.</b> ומותר לקצרן אחר קצירת העומר. דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:",
+                "<b>ואם לאו.</b> שלא השרישו אלא לאחר קצירת העומר:",
+                "<b>אסורים עד שיבוא העומר הבא.</b> של שנה הבאה:"
+            ],
+            [
+                "<b>קוצרים בית השלחים שבעמקים.</b> שתבואתן רעה ואין מביאין עומר משם. ותניא, כתוב אחד אומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר, דמשמע דיכול לקצור קודם הבאת העומר, וכתוב אחר אומר ראשית קצירכם, דמשמע שתהא ראשית לכל הקצירות, הא כיצד, ממקום שאתה יכול להביא העומר אי אתה קוצר קודם לעומר, ממקום שאי אתה מביא, כגון בית השלחים ובית העמקים שאין מביאין עומר מהן לפי שהן רעות, אתה קוצר מהן קודם לעומר:",
+                "<b>אבל לא גודשין.</b> לעשותן גדיש. דכמה דאפשר לשנויי משנינן:",
+                "<b>אנשי יריחו.</b> בית השלחין הוו להו:",
+                "<b>קוצר לשחת.</b> מותר לקצור לשחת קודם לעומר ומאכיל לבהמתו:",
+                "<b>אימתי בזמן שהתחיל</b> לקצרה לצורך בהמתו עד שלא הביאה שליש אחרון של גמר בישולה, קוצר אף לאחר שהביאה שליש:",
+                "<b>ר׳ שמעון אומר אף יקצור ויאכיל.</b> יתחיל לקצור ומאכיל לבהמתו משהביאה שליש. דכל לשחת לאו קציר הוא. והלכה כר׳ יהודה, שבא לפרש דבריו של ת״ק:  "
+            ],
+            [
+                "<b>קוצרים.</b> קודם לעומר: ",
+                "<b>מפני הנטיעות.</b> שלא יפסידו. לפי שאותה תבואה אינה ראויה לעומר, כדאמרינן בפרק כל הקרבנות, אין מביאין לא משדה בית השלחים ולא משדה אילן, ולעיל אמרינן ממקום שאי אתה מביא אתה קוצר. פירוש אחר, מפני הנטיעות משום כלאים. לפי שפעמים אדם זורע תבואה ואין שם נטיעות, ולאחר זמן עולות שם נטיעות ביניהן מאליהן, וצריך לקצור הזרעים משום כלאים:",
+                "<b>ומפני בית האבל.</b> שאין להם מקום פנוי לישב לברך ברכת רחבה שאומרים בבית האבל:",
+                "<b>ומפני בית המדרש.</b> שאין מקום לתלמידים לישב. וטעמא דכל הני, משום דקציר מצוה נינהו, והכתוב אומר ראשית קצירכם, שיהיה העומר ראשית לקצירכם של רשות ולא ראשית לקציר של מצוה:",
+                "<b>כריכות.</b> אלומות קשורות:",
+                "<b>צבתים.</b> אגודות בלא קישור. פירוש אחר, כייכות אלומות גדולות, צבתים אגודות קטנות:",
+                "<b>מן הקמח.</b> שיהא קוצר לשמו:",
+                "<b>לא מצא.</b> שכבר נקצר הכל:",
+                "<b>מן הלח.</b> דכתיב כרמל, רך ומל:",
+                "<b>לקצור בלילה.</b> כדילפינן בריש פרקין, מדכתיב (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, משעה שאתה מונה אתה קוצר, והספירה צריכה להיות בלילה דכתיב (ויקרא כ״ג:ט״ו) שבע שבתות תמימות:"
+            ]
+        ],
+        [
+            [
+                "<b>שתי הלחם.</b> לחם הפנים נילוש אחד אחד. דכתיב ביה (ויקרא כ״ד) שני עשרונים יהיה החלה האחת, מלמד שנלושות אחת אחת. ומנין שאפייתן שתים שתים, תלמוד לומר (שם) ושמת אותם, שימה ראשונה שאתה עושה מהם דהיינו בתנור תהא בלשון אותם, דמשמע שהיה נותן שנים בשני דפוסים יחד בתנור. יכול אף שתי הלחם כן, תלמוד לומר ושמת אותם, שהיה לו לומר ושמתם, מה תלמוד לומר ושמת אותם, אותם אתה נותן שנים שנים בתנור ואי אתה נותן שתי הלחם שנים שנים אלא אחד אחד:",
+                "<b>ובטפוס.</b> כמו דפוס פורמ״א בלע״ז. כמין תיבה שנטל כסויה ושתי דפנותיה זו כנגד זו. כך הלחם היו לו שתי דפנות ושולים רחבים ומתקן הבצק בתוך הדפוס שיהא עשוי כעין הדפוס:",
+                "<b>וכשהוא רודה.</b> אותן מן התנור:",
+                "<b>נותנן בדפוס.</b> כדי שלא יתקלקלו. וישברו. נמצא שלשה דפוסים הן, אחד כשהיא בצק, ואחד היה לה בתנור כשהיא נאפית, ואחד כשהוא רודה מן התנור נותנה בדפוס כדי שלא תתקלקל:"
+            ],
+            [
+                "<b>לישתן ועריכתן בחוץ ואפייתן בפנים.</b> לא אתברירא טעמא דהא מלתא בגמרא אמאי לישתן ועריכתן בחוץ ואפייתן בפנים:",
+                "<b>ואינן דוחות את השבת.</b> אפייתן:",
+                "<b>וכשרות בבית פאגי.</b> רמב״ם אומר שהוא מקום סמוך להר הבית מחוץ, ששם היו אופים המנחות. מלשון פת בג המלך. ואין הלכה אלא כדברי תנא קמא:"
+            ],
+            [
+                "<b>חביתי כהן גדול לישתן ועריכתן בפנים.</b> לדברי הכל. שאותו חצי עשרון שחולק בו עשרונו של כהן גדול נמשח ונתקדש ומקדש את המנחה:",
+                "<b>ודוחות את השבת.</b> לפי שאי אפשר לעשות לישה ועריכה ואפייה מאתמול, דכיון דמיקדשא בכלי מיפסלא בלינה:  "
+            ],
+            [
+                "<b>יש בהן מעשה כלי בפנים.</b> במלאכתן שנעשה בהן בפנים טעונים כלי. לאפוקי על גבי טבלא. ובמלאכתן שנעשית בחוץ, כגון לישתו ועריכתו של לחם הפנים, אינו טעון כלי:",
+                "<b>וקרנותיהן.</b> שהוא מדביק בצק לכל דופן כמין קרנים, ואורך הקרן יוצא ארבע אצבעות:",
+                "<b>רבי יהודה אומר שלא תטעה.</b> בין שתי הלחם ללחם הפנים בין בשיעור אורך ורוחב בין בשיעור הקרנות. בשתי הלחם ארכו שבעה ורחבו ארבעה וקרנותיו ד׳ אצבעות. וסימנך זד״ד. ולחם הפנים ארכו עשרה ורחבו חמשה וקרנותיו שבע אצבעות. וסימנך יה״ז. ודרכו של ר׳ יהודה לתת סימנים, כמו דצ״ך עד״ש באח״ב:",
+                "<b>שיהא לו פנים.</b> דפנות. [שיהא לו פינים זויות] והן הן הקרנים:"
+            ],
+            [
+                "<b>ארכו עשרה ורחבו חמשה.</b> כדכתיב (שמות כ״ח:ט״ז) אמתים ארכו ואמה רחבו. ר׳ יהודה לטעמיה דאמר של כלים בת חמשה טפחים היא:",
+                "<b>נותן ארכו.</b> של לחם הפנים כנגד רחבו של שלחן:",
+                "<b>וכופל.</b> הלחם, טפחיים ומחצה למעלה בגובה מכאן ומכאן. והן הן הקרנות. ונמצאו זקופות בשוה לשפת השלחן:",
+                "<b>ונמצא ארכו ממלא רחבו של שלחן.</b> ורחבו מחזיק חצי אורך של שלחן, וכשהיה מסדר אחר אצלו נמצא שלחן כולו מלא:",
+                "<b>ארכו שנים עשר.</b> ר׳ מאיר לטעמיה דאמר כל אמה בת ששה טפחים, חוץ ממזבח הזהב וקרן מזבח החיצון והסובב והיסוד. והלכה כר׳ מאיר:",
+                "<b>לחם הפנים ארכו עשרה.</b> בהא מודה רבי מאיר:",
+                "<b>וטפחיים ריוח באמצע.</b> בין שני הסדרים. דרוחב הלחם לא הוי אלא חמשה, שני הסדרים מחזיקין עשרה בשלחן לארכו, פשו להו טפחיים ריוח בין סדר לסדר, שתהא רוח מנשבת בהם שלא יתעפשו:",
+                "<b>אבא שאול אומר שם.</b> באותו ריוח שבין סדר לסדר נותנים הבזיכים:",
+                "<b>והלא כבר נאמר ונתת על המערכת.</b> ועל, ממש משמע:",
+                "<b>ועליו מטה מנשה.</b> והיינו סמוך, הכא נמי על סמוך. והלכה כאבא שאול:"
+            ],
+            [
+                "<b>מפוצלין.</b> לתת ראשי קנים באותן פיצולים. וכמנין הקנים כך מנין הפצולים:",
+                "<b>ארבעה עשר לסדר זה.</b> שש חלות שהיו בסדר המערכת. לארבעה מהן לכל אחת שלשה קנים, הרי שנים עשר קנים, והעליונה אינה צריכה אלא שנים לפי שאין עליה משאוי, הרי ארבעה עשר. החלה התחתונה אינה צריכה כל עיקר, לפי שמונחת על טהרו של שלחן:",
+                "<b>לא סדור קנים.</b> במערכה החדשה:",
+                "<b>ולא נטילתן.</b> מעל הישנה, דוחה שבת:",
+                "<b>נכנס מערב שבת ושומטן.</b> מבין כל לחם ולחם, ומניחם לארכו של שלחן, ולמחר מסדר הלחם, ולמוצאי שבת נותן הקנים בין כל לחם כמשפטן:",
+                "<b>ארכן לארכו של בית.</b> ממזרח למערב היו מונחין בארכן. חוץ מן הארון שארכו לרחבו של בית, שהבדים שבארון היו בולטים ודוחקין בפרוכת ודומין כשני דדי אשה, שנאמר (במלכים א ח׳:ח׳) ויאריכו הבדים ויראו, והבדים לרחבו של ארון היו מונחים, דאילו לארכו של ארון היו בדים לא היה בין בד לבד אלא שיעור רוחב הארון דהיינו אמתא ופלגא, ותרי גברי הנושאים בשני בדים את הארון שנים מכאן ושנים מכאן לא הוו מצי ליכנס בין בד לבד, אלא ודאי לרחבו נתונים, והם היו ממזרח למערב שהרי היו דוחקים בפרוכת, נמצא ארכו של ארון לרחבו של בית:"
+            ],
+            [
+                "<b>על פתח הבית.</b> אצל פתח ההיכל בכניסתו. ולא היו מניחים שם אלא להראות שמעלין בקודש, דעכשיו מניחין על של שיש ומיד נושאן להיכל ומסדרן על של זהב של משה:",
+                "<b>ועל של זהב ביציאתו.</b> עד שיוקטרו בזיכים, כדקתני לקמן במתניתין:",
+                "<b>המכניסים עומדים בצפון.</b> דהכי עדיף טפי דאותן שמסדרים העבודה יהיו בצפון:",
+                "<b>אלו מושכין.</b> ועד שלא יגביהו מן השלחן אלו מניחין:",
+                "<b>אפילו אלו נוטלין.</b> ואלו עצמן מניחין אחר שנטלו:",
+                "<b>אף זו היתה תמיד.</b> דסבר ר׳ יוסי דאין תמיד אלא שלא ילין שלחן לילה אחד בלא לחם:",
+                "<b>והחלות מתחלקות לכהנים.</b> משמר היוצא חולק עם משמר הנכנס:",
+                "<b>חל יום הכיפורים להיות בשבת.</b> שדין לחם הפנים לאכלו באותו שבת שנוטלים אותו מעל השלחן, ועכשיו אין יכולים לאכלו מפני התענית:",
+                "<b>החלות מתחלקות לערב.</b> ואין ממתינים לחלקו למחר מפני שנפסל בלינה לאחר זמנו שנסתלק:",
+                "<b>השעיר.</b> של מוסף שהוא חטאת ונאכל לכהנים:",
+                "<b>נאכל לערב.</b> בלילי שבת. שזמנו ליום ולילה עד חצות. ואע״פ שאין יכולים לבשלו בשבת ולא ביום הכיפורים:",
+                "<b>הבבליים.</b> כהנים שעלו מבבל. ובגמרא מפרש דלא בבליים היו אלא אלכסנדריים היו. ועל שם ששונאים תלמידי חכמים שבארץ ישראל את הבבליים, קראו לאלכסנדריים שעושים מעשה רעבתנות בבליים:",
+                "<b>היו אוכלין אותו חי.</b> כשחל יום הכיפורים להיות בערב שבת:",
+                "<b>מפני שדעתן יפה.</b> ואינן קצים לאכול הבשר כשהוא חי:"
+            ],
+            [
+                "<b>ואת הבזיכים לאחר שבת.</b> ודינן היה לסדרן בשבת בשעת עריכת הלחם:",
+                "<b>והקטיר את הבזיכים בשבת פסולה.</b> דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:",
+                "<b>ואין חייבין עליהם משום פגול.</b> אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:",
+                "<b>ולא משום נותר.</b> שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:",
+                "<b>וטמא.</b> האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:",
+                "<b>יניחנו לשבת הבאה.</b> ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:",
+                "<b>שאפילו היה על השלחן ימים רבים.</b> קודם השבת:",
+                "<b>אין בכך.</b> כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:  "
+            ],
+            [
+                "<b>אין פחות משנים.</b> משני ימים משנאפו:",
+                "<b>נאכל לשלשה.</b> שאפאום בערב שבת. לפי שאין אפייתן דוחה לא שבת ולא יום טוב:",
+                "<b>לתשעה.</b> בשבת שניה, שהוא תשיעי לאפייתו:",
+                "<b>לעשרה.</b> שנאפו בחמישי בשבת:",
+                "<b>שני ימים טובים של ראש השנה.</b> קודם לשבת. נאפה ברביעי ונאכל בשבת שניה, הרי לאחד עשר. ואם תאמר, הרי שנים עשר נינהו, דהא אותה שבת הוי יום הכפורים ואין הלחם נאכל עד למוצאי שבת. הא לא קשיא, דלענין אכילת קדשים הלילה הולך אחר היום שעבר, הלכך מקרי אחד עשר:",
+                "<b>ואינו דוחה לא את השבת ולא את יום טוב.</b> לפי שאין אופים ומבשלים ביום טוב אלא מה שאוכל באותו היום בלבד:",
+                "<b>רבן שמעון בן גמליאל אומר וכו׳</b> ואין הלכה כרבן שמעון בן גמליאל:"
+            ]
+        ],
+        [
+            [
+                "<b>המנחות והנסכים.</b> עד שלא קדשו בכלי. אינן קדושים קדושת הגוף, אלא קדושת דמים, שצריך לפדותן והדמים קדושים. ודוקא כשנטמאו יש להן פדיון אם לא קדשו בכלי, אבל לא נטמאו אף על פי שלא קדשו בכלי אין פודים אותן:",
+                "<b>העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון.</b> שלא נאמר פדיון בקדושת הגוף אלא בבהמה בעלת מום, דכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה, אשר לא יקריבו ממנה קרבן לה׳, והעריך הכהן אותה וכו׳. ובבעלי מומים שנפדו הכתוב מדבר, דאי בבהמה טמאה ממש, כשהוא אומר (שם) ואם בבהמה הטמאה ופדה בערכך, הרי בהמה טמאה אמורה. ואשמועינן במתניתין דאע״ג דאשכחן בקדוש קדושת הגוף ונפל ביה מומא דמפריק, העופות והעצים והלבונה וכלי שרת דקדשי קדושת הגוף ונטמאו לא מפרקי:"
+            ],
+            [
+                "<b>מה שהביא הביא.</b> דאמרינן לא לשם נדרו הביאה, אלא נדבה אחרת היא זו:",
+                "<b>זו להביא במחבת.</b> שהיתה עשרון סולת מונחת לפניו, ואמר, זו להביא במחבת וכו׳:",
+                "<b>הרי זו פסולה.</b> דקבעה לכלי שהזכיר בה ואין יכול לשנותה לכלי אחר:",
+                "<b>אלו להביא בכלי אחד.</b> אלו שהיו מונחים לפניו:",
+                "<b>הרי אלו פסולים.</b> דהיכא דנדר בכלי אחד והביא בשני כלים מפריש ממנה שני קומצים, והוא לא נדר אלא קומץ אחד. ועוד, שמנחה חסרה היא בכל כלי וכלי. והיכא דנדר בשני כלים והביא בכלי אחד הויא מנחה יתירה ומיעט בקומצין, שהוא בירר לה שתי קמיצות ולא קמץ אלא אחד:",
+                "<b>אמרו לו בכלי אחד נדרת.</b> ולא חש לדבריהם והקריבה בשני כלים, פסולים, ואף על גב דלא אמר אלו להביא בכלי אחד. משום דהשתא ליכא למימר לשום נדבה אחרת אייתי לה, דכיון דאמרי ליה בכלי אחד נדרת הוה ליה למימר להו אנא משום נדר אחרינא מייתינא לה:",
+                "<b>כשתי מנחות שנתערבו.</b> דאמרינן בפרק הקומץ, אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות, ואם לאו פסולות. והא דקתני לעיל אלו להביא בשני כלים והביא בכלי אחד פסולות, מיירי כגון דלא יכול לקמוץ מכל אחת בפני עצמה:"
+            ],
+            [
+                "<b>הרי עלי מנחה מן השעורים יביא מן החטים.</b> שאין מנחת נדבה באה אלא מן החטים. וכגון שאמר אילו הייתי יודע שאין מביאים מנחה מן השעורים לא הייתי נודר אלא מן החטים. אבל אם אמר לא הייתי נודר כלום, אינו חייב כלום:",
+                "<b>יביא סלת.</b> דכתיב (ויקרא ב׳:א׳) סולת יהיה קרבנו:",
+                "<b>ר׳ שמעון פוטר.</b> ר׳ שמעון סבר בגמר דבריו אדם נתפס, והואיל וגמר דבריו שלא כדין המנחה, אינו חייב כלום. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שכן צבור מביאים וכו׳</b> שלשה עשרונים לפר לי״ג פרים הם תשעה ושלשים עשרונים, ועשרון לכבש לארבעה עשר כבשים הם ארבע עשר עשרונים, ושני עשרונים לאיל לשני האילים הם ארבע עשרונים, הרי חמישים ושבעה, ולשני תמידים שנים, ולשני כבשי מוסף שבת שנים, הרי ששים ואחד. ואמר להם רבי שמעון, וכי כל אותן של אותו יום בכלי אחד היו, והלא אלו לפרים ואלו לאילים ולכבשים, ואי מערב להו מפסיל, שמנחת פרים בלילתן עבה, שני לוגים לעשרון, חצי ההין לשלשה עשרונים, ומנחת כבשים בלילתן רכה, רביעית ההין לעשרון דהיינו שלשה לוגים, והן בולעות זו מזו, ונמצאת זו חסרה וזו יתירה. אלא מפני מה אין מביא יחיד ששים ואחד עשרונים בכלי אחד, דעד ששים יכול להבלל בלוג אחד. והאי תנא סבר לה כרבי אליעזר בן יעקב דאמר בפרק שתי מדות אפילו מנחה של ששים עשרונים אין לה אלא לוג. ואף על פי שלא נבללה כולה, כיון שראויה להבלל אין הבלילה מעכבת, דהכי קיימא לן דכל הראוי לבילה אין בילה מעכבת בו, וכל שאינו ראוי לבילה בילה מעכבת בו:",
+                "<b>וששים ואחד אין נכללים.</b> בתמיה:",
+                "<b>קרטוב.</b> רביעית של רביעית הלוג:",
+                "<b>אין מתנדבים לוג.</b> יין לנסכים. שלא מצינו מנחת נסכים של לוג אחד ולא של שנים ולא של חמשה:",
+                "<b>אבל מתנדבים ג׳ לוגים.</b> דחזו לכבש. וארבעה דחזו לאיל. וששה לוגים שהוא חצי ההין דחזו לפר. ומששה ולמעלה מתנדבים, דשבעה חזו שלשה מינייהו לכבש וארבעה לאיל, ושמונה חזו לשני אילים, ותשעה חזו לכבש ופר, עשרה חזו לאיל ופר, אחד עשר חזו לשני אילים ולכבש. וכן לעולם:"
+            ],
+            [
+                "<b>מתנדבים יין.</b> בלא סולת ושמן, ומנסכו לשיתין בפני עצמו:",
+                "<b>ואין מתנדבים שמן.</b> בלא סולת ויין:",
+                "<b>מתנדבין שמן.</b> וקומצו ומקטיר הקומץ ושיריים נאכלים:",
+                "<b>שכן הוא קרב חובתו בפני עצמו.</b> עם חובתו הוא קרב בפני עצמו. אף על פי שהוא בא חובה עם המנחה אינו מעכב המנחה:",
+                "<b>תאמר בשמן כו׳</b> דכיון דלא אשכחן ביה דליתי בכלי בפני עצמו, השתא נמי לא ליתי:",
+                "<b>אפילו פרידה אחת.</b> תור אחד, או בן יונה אחד, מתנדבים בין שנים. והלכה שמתנדבים יין ושמן בפני עצמן. ומתנדבים מנחת נסכים בין נסכי פר בין נסכי איל וכבש. וכל הקרבנות באים בנדבה בשותפות, חוץ מן המנחה לפי שנאמר בה נפש, דכתיב (ויקרא ב׳:א׳) ונפש כי תקריב קרבן מנחה:"
+            ]
+        ],
+        [
+            [
+                "<b>הרי עלי עשרון.</b> פירשתי כמה עשרונים אביא ואיני יודע כמה אמרתי:",
+                "<b>יביא ששים עשרונים.</b> דאי בציר מהכי נדר, לא איכפת ליה, דמתני ואומר מה שפירשתי יהא לנדרי והשאר יהא לנדבה. ובטפי מהכי ליכא לספוקי, דאין מנחה אחת יתירה מששים עשרון:",
+                "<b>הרי עלי מנחה.</b> האומר הרי עלי מנחה סתם:",
+                "<b>יביא איזה שירצה.</b> מחמש מנחות:",
+                "<b>מיוחדת.</b> שנקראת מנחה סתם ואין לה שם לווי. וכל שאר מנחות יש להם שם לווי, מנחת מחבת, מנחת מרחשת, מנחת מאפה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>מנחה מין המנחה.</b> האומר הרי עלי מנחה, או מין מנחה: ",
+                "<b>יביא אחת</b> מן המנחות האמורות בפרשה:",
+                "<b>מנחות עלי.</b> או שאומר מין מנחות עלי, יביא שתי מנחות ממין אחד:",
+                "<b>פירשתי.</b> מיני מנחות שאביא, ואיני יודע כמה מינים הם שנדרתי להביא:",
+                "<b>מביא חמשתן.</b> מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת מאפה תנור והיא באה שני מינים, חלות ורקיקין: ",
+                "<b>פירשתי מנחה של עשרונים</b> בכלי אחד, ואיני יודע כמה עשרונים קבעתי בה:",
+                "<b>יביא ששים עשרון.</b> דטפי מהכי ליכא לספוקי. ואי בציר מהכי נדר לא איכפת לן, דמתנה ואומר כמה שפירשתי יהא לנדרי והשאר יהא לנדבה:",
+                "<b>רבי אומר.</b> כיון דאמר מנחה דמשמע חדא, אלמא בכלי אחד קבעה, ואם יביא ששים בכלי אחד, שמא בציר מהכי נדר והוי מנחה יתירה, דאית ליה לרבי דקביעותא דמנא מלתא היא, הלכך יביא ששים מנחות מאחת ועד ששים, חדא של עשרון אחד, וחדא של שנים, וחדא של שלשה, וחדא של ארבע, עד ששים. שנמצא מביא בין הכל אלף שמונה מאות ושלשים עשרון, דודאי חדא מינייהו נדר, ואינך נדבה. ואין הלכה כרבי:  "
+            ],
+            [
+                "<b>לא יפחות משני גזירים.</b> שתי בקעיות גדולות. דמיעוט עצים שנים:",
+                "<b>והמעלה את הקומץ בחוץ חייב.</b> כרת, דהעלאה היא. ובהאי כללא הוי נמי המעלה קומץ בפנים דהקטרה מעלייתא היא, הלכך חשיב חמשה קומצים ותו לא, ולא חשיב להאי דהמעלה קומץ בפנים לקומץ ששי:",
+                "<b>ושני בזיכים.</b> של לחם הפנים:"
+            ],
+            [
+                "<b>לא יפחות מדינר זהב.</b> והוא שיאמר מטבע של זהב. דאי לא, דלמא נסכא דדהבא קאמר, דהיינו חתיכה של זהב:",
+                "<b>נחושת לא יפחות ממעה כסף.</b> שיביא נחושת ששוה מעה כסף:",
+                "<b>פירשתי.</b> כך וכך זהב:",
+                "<b>ואיני יודע כמה פירשתי.</b> יביא כל כך עד שידע בעצמו שמעולם לא נתכוין לכל כך:"
+            ],
+            [
+                "<b>הרי עלי יין.</b> לנסכים:",
+                "<b>לא יפחות משלשה לוגין.</b> שהן פחותים שבנסכים. רביעית ההין לכבש, תלתא לוגין הוו, שהין י״ב לוגין:",
+                "<b>שמן לא יפחות מלוג.</b> שהפחות שבמנחה עשרון סולת, והיא טעונה לוג שמן:",
+                "<b>רבי אומר שלשה לוגין.</b> כפחות שבמנחת נסכים, עשרון לכבש בלול ברביעית ההין שמן. ואין הלכה כרבי:",
+                "<b>כיום מרובה.</b> כיום טוב ראשון של חג הסוכות כשחל להיות בשבת. שאותו היום מרובה בנסכים לקרבנות של חובת היום מכל שאר ימות השנה. דהוו שלשה עשר פרים וארבעה עשר כבשים וארבעה מוספים, ב׳ מוסף דשבת וב׳ מוסף דחג, ואילים שנים ושעיר אחד. והנסכים הצריכים לכולם מאה וארבעים לוג:"
+            ],
+            [
+                "<b>הרי עלי עולה יביא כבש.</b> ר׳ אלעזר בן עזריה אומר או תור או בן יונה. באתריה דתנא קמא לא היו קורים עולה סתם אלא לעולת בהמה, ופחותה שבעולת בהמה הוא כבש, הלכך יביא כבש. ובאתריה דר׳ אלעזר בן עזריה היו קורים עולה סתם גם לעולת העוף, הלכך יביא תור או בן יונה. ומר כי אתריה ומר כי אתריה:",
+                "<b>יביא פר ועגל.</b> זכרים ולא נקבות. דעולה ליכא לספוקי אלא בזכרים. ומתניתין רבי היא דאמר לקמן המתנדב קטן והביא גדול לא יצא. אבל רבנן פליגי עליה ואמרי המתנדב קטן והביא גדול יצא, דיש בכלל מרובה מועט. והלכה כחכמים:",
+                "<b>פירשתי.</b> אחד מקרבנות הבהמה ואיני יודע מאיזה מהן פירשתי. יביא מכל מיני בהמה הזכרים גדולים וקטנים, דהיינו פר ועגל איל ושעיר וגדי וטלה:",
+                "<b>פירשתי.</b> את המין:",
+                "<b>ואיני יודע מה פירשתי.</b> אם מין בהמה או מין עוף:"
+            ],
+            [
+                "<b>תודה ושלמים.</b> תודה או שלמים:",
+                "<b>יביא כבש.</b> פחות שבתודה ושלמים:",
+                "<b>יביא פר ופרה.</b> דתודה ושלמים איכא לספוקי בזכרים ונקבות:",
+                "<b>ורחל.</b> נקבה בת שתי שנים:",
+                "<b>גדי.</b> בן שנה מן העזים:",
+                "<b>שעיר.</b> עז בן שתי שנים:",
+                "<b>טלה.</b> כבש בן שנתו:"
+            ],
+            [
+                "<b>יביא הוא ונסכיו במנה.</b> כך נתפרש דינו בתורה שבעל פה, שיהא ערך השור עם נסכיו מנה: ",
+                "<b>עגל יביא הוא ונסכיו בחמש.</b> סלעים:",
+                "<b>אמר הרי עלי שור במנה.</b> יביאנו במנה חוץ מנסכיו שהרי כך קבעו:",
+                "<b>שור במנה והביא שנים במנה לא יצא.</b> שהרי קבע שור במנה:",
+                "<b>קטן והביא גדול יצא, רבי אומר לא יצא.</b> משום הכי תנא פלוגתא דרבי ורבנן הכא בסיפא, לפרושי, דרישא לאו דברי הכל היא אלא רבי היא ולא רבנן ואין הלכה כרבי:  "
+            ],
+            [
+                "<b>ונסתאב.</b> שנפל בו מום. דבעל מום אקרי טמא כדכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה אשר לא יקריבו ממנה קרבן לה׳, ובבעלי מומין שיפדו הכתוב מדבר, כדפרשינן בפרקין דלעיל:",
+                "<b>אם רצה יביא בדמיו שנים.</b> ולא דמי לרישא דאמרינן שור במנה והביא שנים במנה לא יצא, דהתם דאמר הרי עלי שור במנה חייב עד שיביאנו, אבל הכא בשור זה ונסתאב שאני, דכיון דאמר שור זה אקריב עולה ונסתאב, אזל ליה נדריה, דתו לא מצי לקיומיה:",
+                "<b>רבי אוסר.</b> לכתחלה. אבל אם הביא יצא. דכיון דאמר זה, אינו חייב באחריותו. ואין הלכה כרבי:",
+                "<b>הבינוני שבהן הקדש.</b> אף הבינוני שבהן הקדש. דכי יש לו שנים, הגדול הקדש, שהמקדיש בעין יפה מקדיש ומסתמא מוטב שבהן הקדיש דכתיב (דברים י״ב:י״א) מבחר נדריכם. וכי יש לו שלשה, חוששין אף לבינוני, דלא ידעינן אהי מינייהו חל ההקדש, אי אגדול דהוי עין יפה, אי אבינוני דהוי עין יפה לגבי קטן, הלכך תרוייהו אסירי. מיהו לא קרב למזבח אלא חד מינייהו. והיכי עביד דלשתרי חד מינייהו, ממתין לבינוני עד שיומם, ומחלל אותו אגדול. דממה נפשך, אי אבינוני חל ולא אגדול, הרי נפל בו מום וחללו. ואי אגדול חל מעיקרא, נמצא בינוני חולין מעיקרא:",
+                "<b>פירשתי.</b> איזה מהן ולא ידעתי איזה הוא:",
+                "<b>או שאמר לי אבא.</b> בשעת מיתתו, אחד משוורי הפרשתי להקדש ואיני יודע על איזה מהן אמר לי:",
+                "<b>הגדול שבהן הקדש.</b> דהיכא דאמר פירשתי ליכא ספיקא דודאי הגדול פירש:"
+            ],
+            [
+                "<b>בבית חוניו.</b> בית המקדש שבנה חוניו בנו של שמעון הצדיק באלכסנדריא של מצרים. שכשמת שמעון הצדיק אמר להם, חוניו בני ישמש תחתי, מפני שהיה בקי ורגיל בעבודה יותר משמעי אחיו. ולא קבל עליו חוניו להיות כהן גדול לפי שהיה שמעי אחיו גדול ממנו שתי שנים ומחצה. ונתמנה שמעי כהן גדול תחת אביו. לימים נתקנא חוניו בשמעי אחיו, אמר לו בא ואלמדך סדר עבודה הלבישו כתונת בד דקה שלובשות הנשים על בשרן ועליה אזור צר קטן והעמידו אצל המזבח, יצא ואמר לאחיו הכהנים ראו מה נדר זה וק. ים לאהובתו, אותו היום שאתמנה לכהן גדול אלבש כתונת שליכי ואחגור באזור שליכי. בקשו אחיו הכהנים להרגו, סח להם כל המאורע, בקשו להרוג. את חוניו, רץ מפניהם לבית המלך. ועדיין כל הרואה אותו אומר זה הוא, הלך לו לאכסנדריא של מצרים שהיו בה רבבות מישראל ועשה שם מקדש ובנה מזבח והעלה עליו לשם ה׳. ועל אותו מזבח נתנבא ישעיה (י״ט) ביום ההוא יהיה מזבח לה׳ בתוך ארץ מצרים. ועמד הבית ההוא קרוב למאתים שנה ונקרא בית חוניו על שמו. והכל מודים שהקרבנות שהיו קרבים שם אינן קרבן. לפיכך מי שאמר הרי עלי עולה והקריבה שם לא יצא ידי נדרו:",
+                "<b>שאקריבנה בבית חוניו.</b> נעשה כאומר הרי עלי עולה על מנת שאהרגנה ולא אתחייב באחריותה, הלכך אם הקריבה בבית חוניו יצא ידי נדרו אבל חייב כרת משום שוחט בחוץ, שהרי קרא עליה שם עולה:",
+                "<b>רבי שמעון אומר אין זו עולה.</b> והרי היא חולין גמורים. שאין שם הקדש חל עליה כלל כשאמר שאקריבנה בבית חוניו. ואין הלכה כר׳ שמעון:",
+                "<b>ואם גלח בבית חוניו לא יצא.</b> אלא יחזור ויגלח במקדש בירושלים, ושם יביא קרבנותיו:",
+                "<b>שאגלח בבית חוניו אם גלח בבית חוניו יצא.</b> דהאי גברא שנדר בנזיר כדי שיגלח בבית חוניו, לצעורי נפשיה נתכוין, ומפני שהיה קרוב לבית חוניו ורחוק מארץ ישראל, אמר אי סגיא בבית חוניו טרחנא, טפי לא מצינא לאצטעורי, ולא חל שם נזירות עליו, אבל נעשה כמי שנשבע שלא לשתות יין עד זמן פלוני:",
+                "<b>רבי שמעון אומר.</b> אינו נזיר כלל ומותר לשתות יין. ואין הלכה כר׳ שמעון:",
+                "<b>ואין צריך לומר לדבר אחר.</b> אם שמשו לעבודה זרה שלא ישמשו עוד בירושלים:",
+                "<b>והרי הן כבעלי מומין.</b> שחולקים ואוכלים בקדשים:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..e59f31adf7e10b095a6173b1f5d202bb03bce71d
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,290 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Middot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מדות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "בשלשה מקומות הכהנים שומרים – not because of fear of robbers and/or thieves, but that of the honor and splendor for the Temple, that it should not be without guards, and this guarding, its commandment is the entire night. And these three places that the Kohanim guard correspond to what is written in the Torah (Numbers 3:38): “Those who were to camp before the Tabernacle, in front – [before the Tent of Meeting, on the east – were Moses and Aaron and his sons,] attending to the duties of the sanctuary, as a duty on behalf of the Israelites,” as a hint to three watches in three places. For just as that in the Tabernacle, Aaron and his two sons were guarding in three places, even so in the Temple as well.",
+                "בית אבטינס ובית הניצוץ – two upper chambers were built on the side of the gates of the Temple courtyard, but the House of the Hearth was not upon it, but rather an arch , ARKVELT in the foreign tongue, which was made in the land, such was explained at the beginning of the Tractate Tamid (1:1).",
+                "והלוים בעשרים ואחד מקום – that in twenty-four places they would need to guard the Temple, as it is written in [First] Chronicles [26:17-18): “At the east – six Levites; at the north – four daily; at the south – four daily; at the vestibule – two by two; at the colonnade on the west – four at the causeway and two at the colonnade,” that makes here twenty-four divisions of duty/watches, three of them were Kohanim as we stated in the opening clause [of the Mishnah], and twenty-one of them were Levites. But even though that Scripture did not state anything other than Levites, Kohanim are also called Levites , as it is written (Ezekiel 44:15): “But the Levitical priests descended from Zadok [who maintained the service of My Sanctuary when the people of Israel went astray from Me – they shall approach Me to minister to Me.”",
+                "חמשה – guards at the five gates of the Temple Mount.",
+                "",
+                "מתוכו – from inside to the walls of the Temple Mount.",
+                "על חמשה שערי עזרה – this Tanna/teacher holds that there are only five gates for the Temple courtyards But even according to the one who states further on (see Tractate Middot, Chapter 1, Mishnah and Tractate Tamid 27a), he admits that there wasn’t a division of duty/guard other than on five [gates of the Temple courtyard – that the House of the Flame and the House of the Hearlth were watched by Kohanim or that the gates that were in the middle of the north and the south didn’t require special guarding, as they were guarded by those at the first and third gates].",
+                "על ארבע פנותיה מבחוץ – because there is no sitting in the Temple courtyard other than for only the kings of the House of David, and it was not possible for a guard to watch while standing all the night, therefore, the guards were in the corners of the Temple courtyard, and similarly, the guards in the gates of the Temple courtyard would guard from outside, in order that they would be permitted while sitting, and the Scriptural verse (First Chronicles 26:18) esd used as a support (i.e., they leaned their enactment against a Biblical text) – as it is written: “two at the colonnade,” towards the outside, meaning to say, outside the wall of the Temple courtyard."
+            ],
+            [
+                "איש הר הבית – appointed over all of the guards. [The story is told in Tractate Yoma 16a that Rabbi Eliezer ben Yaakov, the first of two Tannaim of such a name, who was the friend of Rabbi Eliezer the Great/ben Hyrcanus – was the Tanna who taught Tractate Middot."
+            ],
+            [
+                "משמשים כניסה ויציאה – that through them they would enter and leave the Temple Mount.",
+                "קינפונוס מן מערב – the gate of the Temple Mount that is on the western side Kiponos is its name, and of the north Tadi is its name.",
+                "עליו שושן הבירה צורה – when they (i.e., the exiled Jews in Babylonia) went up from the Diaspora, the Kings of Persia commanded them to draw the form of Shushan the capitol on the gates of the temple, in order that there would be fear of the kingdom, and they drew it in the Eastern Gate.",
+                "כהן גדול השורף את הפרה – Our Mishnah is [according to] Rabbi Meir who holds that the Red Heifer is not burned other by the High Priest. But it is not Halakha (see Tractate Parah, Chapter 4, Mishnah 1).",
+                "וכל מסעדיה (and all its attendants) – all of the Kohanim who are assisting and supporting the Kohen who burns it.",
+                "להר המשחה – to the Mount of Olives which is to the east of Jerusalem, there they would burn the [red] heifer."
+            ],
+            [
+                "שער הדלק (the Gate of Kindling) – because they would bring in through there the wood for the pile of the wood on the altar was brought in that burn on the altar, it is called, the Gate of Kindling.",
+                "שני לו שער הבכורות – we have the read, for there they wold bring in the firstlings whose slaughtering took place in the south.",
+                "שער המים – in the book of Ezekiel (47:1-2): “[He led me back to the entrance of the Temple, and I found that water was issuing from below the platform of the Temple – eastward, since the Temple faced east – but the water was running out at the south of the altar (i.e., southeast), under the south wall of the Temple. Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] And I found that water was gushing from [under] the south wall,” and that is the south, which is called, “right” as it is written “north and eastward” (Psalm 89:13). And see Ezekiel in the prophecy that the waters went out from the House of the Holy of Holies thinly like the proboscides of locusts and when they reach this game, they become like the fulness of the mouth of a small jug, and that is why they call them מים מהכפכים/waters gushing (see Ezekiel 47:2- “[Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] and I found that water was gushing from [under] the south wall.”).",
+                "שער ניקנור which is explained in Tractate Yoma (38a and Chapter 3, Mishnah 10- concerning the miracles of Nicanor with regard to the doors – see the Bartenura commentary there).",
+                "פנחס המלביש – who was appointed to dress the Kohanim at the time of their [Divine] Service, and to strip them of their clothing after the [Divine] Service and to guard the clothing of the priests.",
+                "לשכת עושי חביתין – in there they would make the meal-offering that the Kohen Gadol would offer on each day, “half of it in the morning and half of it in the evening” (Leviticus 6:13; see Tractate Tamid, Chapter 1, Mishnah 3),t and because it is stated regarding it (Leviticus 6:14): “shall be prepared with oil on a griddle,” it is called, a sort of cake."
+            ],
+            [
+                "וכמין אכסדרה היה – two walls, one from this side and another from that side of the gate, they would protrude and go out from beyond the wall of he Temple courtyard to the side of the Temple Mount, and there was an upper chambr built from above on top of the two walls.",
+                "ופתח היה לו לחיל – in one of the walls there was an opening that would go out to the place within the fortification of the Temple, which is a place inside from the wall of the Temple Mount from outside the Temple courtyard and is called חיל/Khel, [as will be described in further detail in Tractate Middot, Chapter 2, Mishnah 3].",
+                "שער הקרבן – there they would bring in the Holy of Holies, whose ritual slaughter was in the north.",
+                "בית המוקד – because there were open fires burning there always to warm the Kohanim there because they walk barefoot, it is called, the House of the Hearth. And it was a large house, and in its four corners, there were four small chambers as will be explained further on [in the next Mishnah] (see also Tractate Tamid, Chapter One, Mishnah 1 as well)."
+            ],
+            [
+                "כקיטוניות (small rooms/recesses) – like small rooms that open to a large house of kings, which is the reception room.",
+                "שתים בקודש ושתים בחול – as the House of the Hearth, part of it is built within the holy Temple courtyard and part of it on the unconsecrated ground.",
+                "וראשי פספסין (ends of flag-stones the pavement/blocks on the ceiling; cut and polished stone block) – the heads of beams that come out from the wall until the place which is sanctified, in order to know which is sanctified/holy and which is unconsecrated (i.e., north of the room of the hearth) and to consume Holy Food in sanctity.",
+                "לשכת טלאי קרבן – there were there lambs which passed examination for the daily-offerings, as is taught in the Mishnah (see Tractate Arakhin, Chapter 2, Mishnah 5): There should be no less than six examined lambs in the Chamber of the Lambs.”",
+                "לשכת עושי לחם הפנים – the House of Garmu would make the shew bread there.",
+                "ששקצום מלכי יון – that they offered upon it (i.e., in the northeastern corner) for Idolatrous worship. But in the Tractates Shekalim (see actually Tractate Yoma 15b as the Bar Ilan project has shown me that it is not found in Shekalim at all) and Tamid (see Chapter 3, Mishnah 3), they call it the Chamber of the Seals.",
+                "בה יורדין לבית הטבילה – in that chamber, the Kohen would go down when he observed an emission and he would go with pardon [it must say, that is under] the Temple to the House of Immersion, and there is a fire that warms the Kohen after he immersed and came out and dried off, and it is called the Chamber of the Hearth, because it is open to a large House of the Hearth."
+            ],
+            [
+                "אחד פתוח לחיל – the opening that is in the north of the House of the Hearth was open to the Khel/the place within the fortification of the Temple, and the one in the south was open to the Temple courtyard.",
+                "פשפש קטן (a small wicket) – a small gate within the large gate [by which they entered to patrol].",
+                "שבו נכנסים לבלוש את העזרה (to patrol the Temple courtyard) – that they would enter each morning on the path of the same wicket to examine/search over each of the Temple vessels that were in the Temple courtyard that all of them were in their [appropriate] place. For this is taught in the Mishnah of Tractate Tamid [Chapter 1, Mishnah 3]: “He took the key and opened the wicket and entered from the House of the Hearth into the Temple courtyard, etc.,” – these walk on the covered place in front o the house in an easterly direction and those walk on the covered place in front of the house in a westerly direction. They would examine and go until they meet to the place where they make the cakes, they arrived, both sets say “Shalom; everything is peaceful/in order,” meaning to say, that all the Temple vessels are in their places in peace/in order.",
+                "לבלוש – it is the Aramaic translation of “and he searched,” and examined."
+            ],
+            [
+                "בית המוקד כיפה – the building of the House of the Hearth was not an upper chamber, but rather an arch, ARKUVLAT in the foreign language made on the land.",
+                "מוקף רובדים של אבן (surrounded by stone pavements between steps in the Temple hall, landing) – porticos/colonnades of hewn stone around were sunk in the wall and came out from the wall into the House of the Hearth to the side of the ground, and on top of them were other short stones than then that also came out from the wall, and they were similar to steps one on another.",
+                "זקני בית אב – the priestly division of duty/guard was divided into seven priestly divisions according to the days of the week, each one working his day, and the elders of the priestly division of that day would sleep there on those stone pavements.",
+                "ופרחי כהונה – young men whose hair of their beards begins to flower, and they were guards.",
+                "איש כסתו בארץ – that they were not permitted to lie there on beds, but rather onl on the ground, in the manner that the guards of the courtyards of the kings would do.",
+                "כסתו – the language of pillows and cushions."
+            ],
+            [
+                "הגיע זמן הנעילה – to lock the gates of the Temple courtyard.",
+                "הכהן מבפנים ובן לוי יושב לו מבחוץ – that the Levites were secondary to the Kohanim, as it is stated, (Numbers 18:2): “[You shall also associate with yourself your kinsmen the tribe of Levi, your ancestral tribe,] to be attached to you and to minister to you, [while you and your sons under your charge are before the Tent of the Pact].” Therefore, in the House of Avtinas and in the House of the Spark, which were upper stories, the Kohanim who guarded were above and the Levites were below. But the House of the Hearth which was not other than an arch on the land, there was a Kohen on the inside and a Levite on the outside.",
+                "במסבה (winding staircase) – in a cavity/underground places, he walks underneath the Temple (see Talmud Yoma 2a for another interpretation) , for the cavity/underground places was underneath the Temple, and all of the Temple is called בירה /the capitol, as it is written (I Chronicles 29:19): “and to build this Temple for which I have made provision.” But because he had had a nocturnal emission,, he would not walk on the path of the Temple courtyard, but rather on the path in the underground , for we hold that the cavities/underground places were not sanctified.",
+                "והנרות דולקים – in the underground cavities from here and there.",
+                "במסבה ההולכת תחת החיל – he departs, and does not return to the House of the Hearth because he is a someone who has immersed but must wait until sunset until he is ritually pure. But the Halakha is not according to Rabbi Eliezer ben Yaakov, but rather, as it is taught in the beginning of Tractate Tamid. He came and sat with his brethren, the Kohanim in the House of the Hearth until the gates open when he can go on his way, for even though someone who has immersed but must wait until sunset until he is ritually pure, it is forbidden to enter into the Women’s courtyard, which is the camp of the Levites, for this, they were lenient, because he had been defiled inside."
+            ]
+        ],
+        [
+            [
+                "הר הבית היה מחש מאות אמות – surrounded by a wall all around (based, according to Ezekiel 42:20 on: “Thus he measured it on the four sides: it had a wall completely surrounding it, five hundred [cubits] long and five hundred [cubits] wide to separate the consecrated from the unconsecrated.).",
+                "רובו מן הדרום שני לו מן המזרח – meaning to say, the distance that there is from the wall of the Temple Mount to the wall of the Temple courtyard to the south side, is more than the distance that there is between them from the eastern side. But the distance that there is between them from the eastern side is greater than the distance that is between them to the north side, and the north side is greater than the west."
+            ],
+            [
+                "נכנסים דרך ימין ומקיפין דרך שמאל – as, for example, those who enter on the path of the gates of Huldah (on the south – see Tractate Middot, Chapter One, Mishnah Three) which are from the right, makse a circuit on the path of the gate of the Tadi (on the north).",
+                "שאני אבל – he was asked: “What difference is it to you to make a circuit to the left?,” and he states, “I am a mourner.” They say to him: “ He who dwells in this House, may He comfort you.”",
+                "עשיתן כאילו עברו עליו את הדין (as if they had treated him too severely/arbitrarily) – if they say to him, “yes,” it appears as if his fellows have perverted the judgment and excommunicated him not in accordance with the Halakha.",
+                "יתן בלבך שתשמע לדברי חבירך – for now, he performed justice not in accordance with the law and he requires doing repentance/Teshuva. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "לפנים – from the wall of the Temple Mount (surrounding the inner area containing the Women’s court and the Temple courtyard).",
+                "סורג (lattice-work -name of one of the approaches of the Temple fortification) – a partition made of perforations/holes like straps drawn in a bed stead (i.e., a zig-zag) with ropes, and it is made from long and short boards/planks of wood that are grafted this on top of that crosswise.",
+                "וגזרו כנגדם שלש עשרה השתחויות – when he reaches opposite each and every breach, he prostrates and gives thanks on the destruction of the Greek kingdom.",
+                "לפנים – from this Soreg was a free place of ten cubits, and it was called the Khel (a place within the fortifications of the Temple)/rampa.",
+                "ושתים עשרה מעלות היו שם – in order to ascend from there to the Women’s court.",
+                "רום מעלה – every step of them was higher than its neighbor by one-half of a cubit. And similarly the first step/ascent was one-half a cubit high off the ground.",
+                "מthe place of the treading of the foot was one-half cubit.",
+                "חוץ משל אולם (except for those of the hall leading to the interior of the Temple) – except for the steps that are between the hall leading to the interior of the Temple/porch and the altar, for not all of them were like this, as is taught further on in Chapter 3 [Tractate Middot, see Mishnah 6].",
+                "חוץ מפתח של אולם – as it is taught in the Mishnah further on (Chapter 3, Mishnah 7 of Tractate Middot), that its height was forty cubits and its width twenty.",
+                "היו להן שקופות (they had arches/lintels with posts) – a stone placed on two doorposts that the door is arched/bent upon. And the word שקפות is from the language of משקוף/lintel, cross-piece (see Exodus 12:7: “[They shall take some of the blood] and put it on the two doorposts and the lintel of the houses [in which they are to eat it].”)",
+                "מפני שנעשה בהן נס – like it is explained in [Tractate] Yoma, chapter 3 [38a] (at the top of the page and the accompanying Mishnah, Chapter 3, Mishnah 10).",
+                "מצהיבות (because the bronze has the appearance of gold) – like מזהיבות/glittering like gold, that their appearance was similar to gold, therefore, it was not necessary to make them of gold."
+            ],
+            [
+                "כל הכתלים שהיו שם – in all of the buildings of the Temple Mount.",
+                "היו גבוהים – very [high] , until all of the entrances/openings that were in them were twenty-cubits tall, alone from what was on the openings.",
+                "חוץ מכותל מזרחי – this is the lowest of the legs of the Temple Mount (see Ezekiel 40:5: “Alongside the outside of the Temple [area] ran a wall on every side. The rod that the man held was six cubits long, plus one handbreadth for each cubit, and hen he applied it to that structure, it measured one rod deep and one rod high.”",
+                "שהכהן השורף את הפרה עומד בהר המשחה – this is the Mount of Olives which faces Jerusalem from the east, and the Kohen is facing to the west and he intends and sees from above the height of the top of the the wall towards the gates that are inside from it the opening of the hall containing the golden altar, when he springles the blood, as is it written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it seven times toward the front of the Tent of Meeting.” But if the wall was high, even though the gates are all corresponding one to another, the gate of the Temple Mount opposite the the Gate of the Women’s Court, and the Gate of the Women’s Court opposite the Gate of the large Courtyard, and the Gate of the Large Courtyadr opposite the opening of the Hall containing the golden altar, one would not be able to see the opening of the Hall of the golden altar through the openings, because the Mount continually gets higher and ascends until the the opening of the Hall of the golden altar is [twenty-two] cubits more than the ground of the feet of the Temple Mount, and it is such that the lintel/threshold of the Hall containing the golden altar is higher than the lintel of of the opening of the Temple Mount by two cubits, for the opening of the Temple Mount was not higher than twenty, as is taught above (see Mishnah 3 of this chapter), And it is found that the Kohen who is slaughtering the [red] heifer is not able to see the cavity of the opening of the Hall containing the golden altar through the path of that entrance/opening."
+            ],
+            [
+                "אורך – from the east to the west.",
+                "על רוחב – from the north to the south.",
+                "קטורות אלא שאינן מקורות – from the language (Genesis 19:28): “[and, (Abraham) looking down toward Sodom and Gomorrah and all the land of the plain, he saw] the smoke of the land [rising like the smoke of a kiln],” meaning to say, smoke rising, because they didn’t have a roof.",
+                "ומשלחים תחת הדור – to burn them in fire that is underneath the cavity in the gound laid out with clay/kettle where they cook the peace offerings/sacrifice of well-being, as it is written (Numbers 6:18): “[and take the locks of his consecrated hair] and put them on the fire that is under the sacrifice of well-being.”",
+                "And inside for the giving of wood on the altar of the Temple.",
+                "לשכת מצורעים = for there the lepers immerse on the eighth [day] of their purification which he comes to put his hand inside for the giving of wealth [for the giving of blood and oil] -, and even though he had immersed [in a ritual bath] from the evening.",
+                "אמר ר' אליעזר בן יעקב שכחתי מה היתה משמשת – it follows, that the entire first segment [of this Mishnah], Rabbi Eliezer ben Yaakov said it. And this is proved in the Gemara of [Tractate] Yoma (16a), that an anonymous Mishnah of [Tractate] Middot is Rabbi Eliezer ben Yaakov (the first).",
+                "וחלקה היתה בראשונה – Maimonides explained, broken through/breached, that it was not surrounded by a partition.",
+                "כצוצטרא – like a balcony/כזוזטרא – that surrounded the women’s court (see Tractate Sukkah, Chapter 4, Mishnah 1), that the women who were standing above on the balcony and the men were below to see the Rejoicing of the House of the Water-Drawing, in order that they would not come to frivolity.",
+                "חמש עשרה מעלות – the height of the ground of the Israelite court from the Women’s Court.",
+                "לא היו טררוטות (they weren’t half-closed, round) – long and filled with corrrners like the path of all the steps, but rather round like a round half-circle."
+            ],
+            [
+                "וראשי פספסין (the tops of the flag-stones in the pavement) – the tops of the beams that protrude and come out from the wall to distinguish between the Israelite Courtyard and the Priest’s Courtyard.",
+                "מעלה היתה שם (a step) – in the Israelite Courtyard.",
+                "וגבוהה אמה – and its length was as the length of he entire Courtyard.",
+                "והדוכן (platform) – of the Levites is built upon it and is made like a kind of portico/balcony, and the height of the platform is a cubit-and-a-half.",
+                "ובו שלש מעלות של חצי חצי אמה – that they ascend upon them to the platform.",
+                "כל העזרה – from the beginning of the Israelite Court until eleven cubits is a free space that was behind the House of the cover of the Holy Ark.",
+                "על רוחב – from north to south.",
+                "שלשה עשר שערים – as he considers them and then moves on. And the one who states that there were seven gates in the Temple courtyard (see Tractate Middot, Chapter 1, Mishnah 4) gives the reason for the thirteen prostrations corresponding to the thirteen breaches that the Grecian kings made in the Soreg/one of the approaches of the Temple fortification, as we stated above in our Chapter (see Mishnah 3). And all of our Mishnah is explained in the first chapter [of Tractate Middot]."
+            ]
+        ],
+        [
+            [
+                "המזבח היה שלשים ושתים אמה על שלשים ושתים אמה – he would bring a square frame made from four boards, each board is thirty-two cubits long and the board is one cubit wide, and it is the height of the frame, and he fills it with stones, lime and pitch/tar and molten lead, and it is made into one piece of thirty-two cubits by thirty-two cubits, one cubit high. And this is the foundation/base of the altar.",
+                "עלה אמה וכנס אמה (it rose by a cubit and drew in by a cubit – on every side) – after the foundation rose to the height of a cubit, he brings another frame whose length is the entire board is thirty cubits and a width of the board, that is the height of this frame is five cubits, and places it on the foundation/base, and fills it with stones, and lime and pitch/tar and lead like the first, and it is attached to the base and becomes one piece of thirty [cubits] by thirty cubits standing on the base/foundation. This is called the סובב/a sort of gallery around the altar for the priest to walk on. It is five cubits higher from the foundation. That is to say, he draws it in by a cubit, which he shortens from the base/foundation a cubit in each direction, and he goes back and a third frame, which is twenty-eight cubits by twenty-eight cubits, three cubits high, and places it in on the SOVEV, and fills it like the first, and this is the place of he the pile of wood on the altar of the Temple which is at the top of the altar. It is found the foundation/base protrudes and goes out from the SOVEV a cubit on each side, and the SOVEV protrudes from the place of the pile of wood on the altar of the Temple one cubit to each side. And afterwards, he brings a frame of one cubit by one cubit which is one cubit high and places it on the corner of the altar and fills it, and this is the corner of the altar, and similarly for the four corners.",
+                "מקום הילוך רגלי הכהנים – so that the Kohanim would not have to walk between the corners, but we leave one cubit free from the place of the corners and inwards for the walking of the feet of the Kohanim.",
+                "מתחילה – in the days of [King] Solomon.",
+                "לא היה אלא עשרים ושמונה על עשרים ושמונה – and they drew it in [by a cubit] and it rose [by a cubit] of he foundation/base and the SOVEV and the place of the corners and the place of the walking of the feet of the Kohanim until there remained the place of the pile of wood on the altar twenty [cubits] by twenty [cubits].",
+                "וכשעלו בני הגולה והוסיפו ד' אמות וכו' – it is found that its foundation/base is thirty-two [cubits] by thirty-two [cubits], and the place of its pile of wood on the altar is twenty-four [cubits] by twenty-four [cubits].",
+                "ארבע אמות מן הדרום וארבע אמות מן המערב – we have the reading. And this is what I brought in [Tractate] Zevakhim in the Chapter קדשי קדשים/The Holy of Holies (Chapter 6, Mishnah 1 and Tosafot Tractate Zevakhim 61b s.v. ארבע אמות מן הדורם וארבע אמות מן המערב ).",
+                "כמין גמא – a Greek Gimmel which is similar to our inverted [letter] Nun. But there (i.e., Talmud Zevakhim 61b) it explains that because of the שיתין /a pit by the side of the altar into which the remainder of the libations was poured, which are the holds where the libations go down, they added to draw the altar to the south and to the west. For initially, during the days of [King] Solomon, they expounded, “[Make for me] an altar of earth [and sacrifice on it your burnt offerings and your sacrifices of well-being]” (Exodus 20:21), filled up with earth, so that it will not be an empty cavity, and when they would offer libations on the Altar in the southwest corner of the altar, the libations would descend from the altar to the floor and flow gently to the pit that was dug there near the the southwestern corner near the altar, and there was not within the altar. But the members of the Exiles added to the building of the altar util there was that same pit/cistern intercepting/absorbing within the altar. And they opened perforations to the top of the altar opposite it so that the libations could descend there. For they would say that drinking is is like eating, for just as eating is consuming in the altar, that is, the burned sacrifices on the altar, so too the drink, that is, the libations would be absorbed by the altar. And the Biblical verse of “an altar of earth” (Exodus 20:21), is expounded that it would be attached to the ground, so that they would not build it on top of rocks nor on top of cavities/caves.",
+                "שנאמר והאריאל – this verse is in Ezekiel [Chapter 43, Verse 16] and he would prophesy on the measurements of the Second Temple and for the future times to come.",
+                "ואריאל שתים עשרה – measurement of the place of the pile of wood in the altar is stated as twelve.",
+                "אל ארבעת רבעיו (in the four quarters thereof) – it teaches that from its middle, he measures twelve cubits in each direction, which are twenty four [cubits] by twenty-four [cubits].",
+                "וחוט הסיקרא חוגרו באמצע (and a red line goes around it in the middle) – the red thread was made around the altar in its middle at the end of five cubits of its heigh, which is one cubit below the top part of the SOVEV.",
+                "להבדיל בין דמים העליונים – the sin offering of cattle and the burnt offering of fowl whose blood is sprinkled above from the red thread.",
+                "לדמים התחתונים – for all of the rest of the sacrifices whose blood is sprinkled below from the thread.",
+                "ואוכל בדרום אמה אחת ובמזרח אמה אות – the entire altar was in the portion of Benjamin, except for one cubit on the surface of the length of the east that he would take hold of from the portion of Judah, but rather that there wasn’t a cubit that was in the east on the surface of all of the east, for when that would reach the northeastern corne, it would end within a cubit of the corner, and similarly, the consumption of the southern cubit would not go over the entire face of the south, for when it would reach the southwester corner, it would end a cubit near the corner. And it was found that three corners of the altar were in the portion of Benjamin, and the only the southeastern corner was in the portion of Judah. And because when Jacob blessed Benjamin (Genesis 49:27): “Benjamin is a ravenous wolf; In the morning he consumes the foe, [And in the evening he divides the spoil],” and we translate into Aramaic: “And in his lodging the Holy [Temple] will dwell,” something that is sanctified monetarily will not be other than in the portion of Benjamin, therefore, they did not make the foundation to the altar in the southeastern corner, because that of a tearer was not in his portion (see Talmud Zevakhim 53b), and money, and money would not be given to the tribe in that corner. But when they made the square framework for the base to fill it with stones, and lime and pitch/tar and lead as we stated, they would put wood or every kind of thing in that southeastern corner so that the corner would not fill up, and afterwards they would detach the wood and this corner would remain empty without a foundation. And because of this, it is called, the middle of the Altar SOVEV, because it surrounds and goes around all of the corners, which is not the case with the foundation/base."
+            ],
+            [
+                "ובקרן מערבית דרומית – a cubit below the foundation, there were two perforations.",
+                "שהדמים הניתמים על יסוד מערבי – as, for examples the remnants of the blood of the inner sin-offerings, which are afrer all of he gifts, he would pour the remnants of the blood on the western foundation.",
+                "ועל יסוד דרומי – the remnants of the blood of the outer [sacrifices (see Tractate Zevakhim, Chapter 5, Mishnayot 1-3).",
+                "יורדין – on the path of those perforations and mix in the water channel that is in the Temple court, an from there leave to the Kidron Valley. And the owners of gardens would purchase them from the treasures to manure the land (see Tractate Yoma, Chapter 5, Mishnah 6 and Tractate Taanit, Chaptet 4, Mishnah 1)."
+            ],
+            [
+                "באותו הקרן – of the southwestern [corner].",
+                "שבו יורדין לשית – to a cavity that is underneath the altar corresponding to the place of the libations (see Tractate Meilah, Chapter 3, Mishnah 3).",
+                "וכבש היה לדרומו של מזבח – a kind of slanting bridge and it is made sloping for on it they ascend and descend from the altar. For it was not possible to ascend to it on the steps because it states (Exodus 20:23): “Do not ascend My altar by steps, [that your nakedness may not be exposed upon it].”",
+                "שלשים ושתים – its length was given from south to north, and its width from east to west, sixteen cubits.",
+                "ורבובה (a cavity in the ascent to the altar for deposit of ritually disqualified fowls) – it is a kind of hollow window. It was one cubit by one cubit. And it stood on the ramp to its western side.",
+                "רבובה – like hallow/נבוב , in the language of נבוב לחות (Job 11:12): “A hollow man will get understanding, [When a wild ass is born a man].”",
+                "נותנין פסולי חטאת העוף – that they will be there until they are brought to [become] left-overs (after the time permitted for it to be eaten; if one consumes it, one is punishable by extirpation. The Sages rendered these leftovers as ritually impure, so that the priests would be meticulous in their removal), and afterwards, they would go out to the House of the Burning."
+            ],
+            [
+                "מבקעת בית כרם – they would bring them [from the valley of Bet HaKerem].",
+                "מן הבתולה – land that was never dug there ever.",
+                "והפגימה – invalidates the stones. בכל דבר – and even if they were not impaired/become defective [through contact] with iron.",
+                "ומלבנים אותן – with plaster, twice a year.",
+                "רבי אומר כו' – He does not dispute against the first Tanna/teacher, but rather adds to state that on each Friday, they would clean them with a cloth because of the blood.",
+                "לא היו סדין אותו בכפים – He (I.e., Rabbi Judah the Patriarch) returns to something the first Tanna/teacher stated, that when they would clean them with plaster twice a year, they would not plaster them with builder’s trowels who were accustomed to plaster with them [which were made of iron]. (See Exodus 20:22: And if you make for Me an altar of stones, do not build it of hewn stones, for by wielding your tool upon them you have profaned them.”)."
+            ],
+            [
+                "וטבעות היו בצפונו של מזבח – because they would not tie the daily offering as is taught in the Mishnah in Tractate Tamid [Chapter 3, Mishnah 5],Yohanan the High Priest ordained/established that twenty-four rings for the twenty-four priestly divisions, and they would be arranged on the floor made like a bow, and when they would bring in the neck of the cattle at the time of the ritual slaughtering and would insert the head of the ring in the ground. And these were to the north of the north, because the Holy of Holies, their slaughter is in the north.",
+                "שמונה עודים ננסים (eighteen small columns) – columns of short stone.",
+                "ורביעין של ערז – square pieces of cedar wood were on the [small] columns.",
+                "ואונקליות (hooks) – like kinds of forks; in the foreign tongue, INTZINISH.",
+                "היו קבועין – in those square blocks of cedar wood, and they would suspend the cattle upon them.",
+                "ושלשה סדרים (three rows) – of hooks one above the other, were on each piece of wood, to suspend/hang a large animal or a small one.",
+                "על שלחנות של שיש – that on them they would rinse the innards, because the marble cools off and makes cold and preserves the meat so that it doesn’t spoil."
+            ],
+            [
+                "This is our reading. The height of each step was one-half of a cubit and the depth of each step was a cubit (see also Tractate Middot, Chapter 2, Mishnah 3), a cubit and [another] cubit and the terrace was four cubits. Rabbi Yehuda states that the higher was a cubit and [another] cubit, and the terrace was five. Such is what my teacher/Rabbi Baruch wrote when he found exact older versions, and this is its explanation. רום – the height of the step is one-half of a cubit. Like it was for all of them.",
+                "ושלחה – that is, it pulled the width above, for this is the foothold which was a cubit/ And a second step and a third, each one, the depth of each step was a cubit; and this is the “cubit, cubit” as it is taught.",
+                "ורובד שלש (the terrace/landing was three cubits) – the fourth step was three cubits wide. And the terrace/landing that is taught, this is a row of the floor , like surrounding landings/terraces of stone, on the fourth terrace/landing that is in the Temple Courtyard. Because the floor was wide without a step, and because of this, it (i.e., the Mishnah) did not say that the depth of each step was three cubits, but rather that the landing was three cubits, meaning the row of the floor.",
+                "ואמה אמה – meaning to say, the fifth and sixth steps, each one [of the steps] had a depth of one cubit.",
+                "ורובד שלש – and the seventh step was three cubits wide.",
+                "העליונה אמה אמה ורובד ארבע – the Explanation: the highest step which is the twelfth after the four steps that were a cubit each, the highest step was four cubits wide until the hall leading to the interior of the Temple. It was found that all the steps are nineteen cubits from the first until the hall leading to the interior of the Temple. And three cubits wide of the floor, part of which was from the altar until the beginning of the steps, there are twenty-two cubits between the hall leading to the interior of the Temple and the altar.",
+                "ר' יהודה אומר העליונה ורובד חמש – until the hall leading to the interior of the Temple, for he (i.e.., Rabbi Yehuda) held that at the end of two cubits of the altar begins the steps."
+            ],
+            [
+                "חמש אמלתראות (five main-beams of the ceiling/projecting outside the house) – painted and tiled/cemented beams.",
+                "של מילת – of trees that grow on them gall-nut (i.e., a species of oak tree, while Kahati calls it an ash tree, which Jastrow rejects), as we state in [Tractate] Gittin [19a], we are concerned lest it (i.e., the Jewish bill of divorce/Get) was written in a solution of gall-nuts (for a tanned ink will not take on a tanned hide)",
+                "התחתונה – the lowest beam lies on the lintel of the opening to the width of the opening which is twenty-cubits wide, and the beam overhangs on the opening a cubit from this side ad a cubit from that side, and the second beam that is above it overhangs on he first a cubit from this side and a cubit from that side, so that its length is twenty-four [cubits]. And the third is twenty-six cubits, and the fourth is twenty-eight cubits, and the fifth is thirty cubits.",
+                "ונדבך (a course of stones/layer) – a row, like (Ezra 6:4): “with a course of unused timer for each three courses of hewn stone.”",
+                "בין כל אחת ואחת (between every two beams) – these five beams do not touch each other, but rather a row of a structure of stones was between this [beam] and that [beam]."
+            ],
+            [
+                "שלא יבעטו (so that the walls would not bulge)- so that the walls would not bend/incline to fall from the weight of their height, and these [cedar] beams would continue from this wall to that wall support the two walls (of the hall containing the golden altar and the hall leading to the interior of the Temple).",
+                "ורואין את העטרות – in the windows of the hall containing the golden altar (i.e., Hekhal).",
+                "כל מי שהוא מתנדב – [donating] gold to the hall containing the golden altar (i.e., Hekhal), and he wants that the gold that he donated will be placed in the Heikhal because it was entirely covered in gold., he made from that gold that he donates in the image of a single berry or a leaf or a cluster [of grapes] and hangs it on it.",
+                "ונמנו עליה שלש מאות כהנים – because of the heaviness of the gold was great that was there, three-hundred Kohanim were needed to carry it and to remove it from place to place. And this is one of the places tha,t the Sages spoke of in the language of exaggeration in rhetorical speech (see Talmud Hullin 90b), and not exactly three-hundred Kohanim, but Rabbi Eliezer B’Rabbi Tzadok did not intend other than to inform that there was a lot of gold that was donated there."
+            ]
+        ],
+        [
+            [
+                "פתחו של היכל. שתים בפנים – in the thickness of the wall that is towards the inside.",
+                "ושתים בחוץ – in the thickness towards the outside, for the thickness of the wall of the hall leading to the golden altar (Hekhal) was six cubts, and at the end of the outer cubit of the thickness of the wall, there were the outer doors, one to the right of the opening and one to the left, each of these doors was five cubits wide, and when they were locked, the would touch each other and close the width of the cavity of the opening whose width was ten cubits, and when they were opened towards the inside, they cover five cubits of the thickness of the walls. But two other doors were like these measurements which were fixed at the end of the thickness of the walls towards the inner side, and when they were opened, they cover five cubits from here and five cubits from there from the width of the wall of the sanctuary/Heikhal inside, and there was no wall plastered with gold like in the rest of the Temple, because it was not visible.",
+                "אצטברמיטה (pivots, pins at top and bottom of a door turning in sockets) – boards of joints attached on the handles of the links and they are opened, and when he desires, they are bent and folded one on top of the other. Such were all of these doors, whether towards the inside or towards the outside, which were attached through these links, and at the end, one-half a cubit of the thickness of the wall they were fixed, between the doors that are inside and those that are outside, and five cubits of the thickness of the wall interrupt between the outer doors to the inner doors. But each door was five cubits attached from the two boards; each board was two-and one-half cubits, and when the outer door opened towards the inside, its half was bent and folded one on top of the other, and covers from the thickness of the wall two-and half cubits, and similarly, the door that is fixed on the inside, when it is opened to the outer side, it also was bent and folded and covers the two-and -one-half cubits that remained from the thickness of the wall.",
+                "שנאמר ושתים דלתות לדלתות שתים – so we see that each and every door was divided into two."
+            ],
+            [
+                "ושתי פשפשין – two small openings, one from the right of the large gate of the Hekhal and one from its left, slightly distant from the gate. The one that is from the south, it is written (Ezekiel 44:2 – regarding the outer gate of the Sanctuary that faced eastward that was shut): “[And the LORD said to me:] This gate is to be kept shut and not to be opened! [No one shall enter by it because the LORD, the God of Israel, has entered by it; therefore it shall remain shut],” of the future, for undefined, such it was in the Jerusalem Temple.",
+                "ופתח את הפשפש ונכנס משם לתא – and this is one small chamber that is open to the Hekhal, and from the compartment back of the Holy of Holies, he enters into the Hekhal, and walks in the open space of the Hekhal until the large gate that is at the end of the thickness of the wall from the inside, and he opens it and comes to the second gate that is at the end of the thickness of the wall from the outside, and stands inside and opens it.",
+                "רבי יהודה אומר בתוך עוביו של כותל היה מהלך – he holds that from the compartment back of the Holy of Holies he would not enter into the Hekhal, but from the compartment, he would walk along the thickness of the wall until he finds himself standing between the two gates, and he opens the doors of the outer gate from the inside and the doors or the inner gate from the outside."
+            ],
+            [
+                "תאים – chambers/compartments.",
+                "חמשה עשר בצפון – further on in our chapter (see Mishnah 7), when it considers that from the north to the south is seventy cubits, it teaches that the wall of the winding staircase leading ‘to a well] under the Temple (see also the fifth Mishnah of this chapter as well as Tractate Tamid, Chapter 1, Mishnah 1), that the winding staircase was five [cubits] and the winding staircase was three [cubits], the wall of the compartment was five [cubits] and the compartment/chamber was six [cubits]. And corresponding to them we consider the south. And this is not to say that the thickness of the wall of the winding staircase and the thickness of the wall of the compartment/chamber and the thickness of the wall of the of the Hekhal that is to the north side was that, but rather, the thickness of the wall with the empty cavity that is between it and the second wall he is counting, but the five [cubits] of the wall of the winding staircase and the three [cubits] of the winding staircase, and the five [cubits] of the wall of the chamber /compartment and the six [cubits] of the chamber/compartment and the six [cubits] of the wall of the Hekhal, in each one of them, the five [cubits] was the one chamber which is a compartment, hence there are five chambers in the north. And opposite them [a similar number] in the south. And on these five, they would build five others, and another five on top of the, hence, fifteen compartments to the north and fifteen compartments to the south. And similarly, in the west which we consider further on in our chapter (see Mishnah 7 once again) that the wall of the Heikhal was six [cubits] and the compartment was six [cubits] and the wall of the compartment was five [cubits], in each one of them there was a there was a chamber, for the wall was not six [cubits] thick other than the wall with the chamber/compartment that was in it that was six [cubits], for the one compartment that was outside of it was six [cubits] and the wall of the the other compartment that is outside of them with the compartment within it was five [cubits], hence three chambers. And three other chambers were built on top of these three, and two [chambers] on top of them, that makes the eight compartments for the west [side].",
+                "ואחד לפשפש – for the compartment that has in it the northern wickets that are in that compartment that one enters into the Hekhal. But the anonymous Mishnah is according to the Rabbis who stated above (Mishnah 2) that one enters the compartment and from the compartment to the Heikhal, and not like Rabbi Yehuda who stated (in Mishnah 2 of this chapter) that he would walk along the thickness of the wall."
+            ],
+            [
+                "התחתוה חמש – from outside the wall of the winding staircase which is the outer wall of the Holy [of Holies], there were extensions/wings of the building, which are balconies surrounding the Temple from three directions – west, north and south, and these extensions/wings of the building were at the bottom, second story and third decks (see Genesis 6:16 – and the construction of Noah’s ark) . The lowest (i.e., bottom) wing/extension was five cubits wide, and the paved level space/terrace that was on it, which is the ceiling that was over the lowest, which is the floor of the lowest/bottom deck , six [cubits] by a cubit wide, because the wall of the winding staircase would go and become narrower towards the top, for when it reached to the paved level space between steps in the Temple/the landing/terrace, that is on top of the lowest deck, it would enter inwards by one cubit, and on that cubit that protrudes, they would place the beams of the extension/wing of the building, it was found that the lowest extension/wing was wider one cubit more from the bottom, that is, that one cubit that enters the wall inside. And similarly, when he reaches the landing/terrace that is upon the middle [wing], which is the floor of the third [level], the wall would become narrow and enter inwards one cubit, in order that the head of the beam would be placed on that cubit, that the middle wall protrudes and goes outside more than the upper wall, and it is found that the upper extension/wing is one cubit wider from the middle one and two cubits wider than the lowest one. And that is what is stated (I Kings 6:6): “for he (i.e., Solomon) had provided recesses around the outside of the House so as not to penetrate the walls of the House,” meaning to say that he would lessen and deduct in the thickness of the walls by one cubit from outside in the terrace/landing of the middle floor, and another cubit in the terrace/landing of the highest, in order that there would be room for him to place the heads of the beams of the landing/terrace, in order that he would not have to hold on to the walls of the house to make holes in the wall and to insert there the heads of the beams."
+            ],
+            [
+                "ומסבה (winding staircase) - like a cavity and a cave.",
+                "שבה היו עולים לגגות התאים – and because the one who ascends upon it goes up through the path of a circumference and descends through the path of a circumference, which is called a מסבה/winding staircase.",
+                "ולולין (small passageways in the loft which mechanics were lowered in boxes/closed elevators) – where apertures in the roof looking to the ground floor that they make in the upper stories.",
+                "משלשלים את האומנים – they lower them by rope in chests/boxes, in order that they will not benefit from seeing the House of the Holy of Holies, but rather only repair what is needed and re-ascend."
+            ],
+            [
+                "מאה על מאה – [the hall containing the golden altar/Hekhal] - one-hundred [cubits] long and one-hundred [cubit] wide [and at a height of one-hundred cubits].",
+                "אוטם (substructure/filled with earth, foundation) – a filled up/obstructed and closed building to be the foundation of the Temple, upon which we place the walls.",
+                "אמה כיור (one cubit for the paneling work – tablature of the ceiling in the Stemple) – the lowest beam of the ceiling had the thickness of a cubit, and because it was coated with gold and embroidered with nice embroidery, it is called a כיור/panel (abacus).",
+                "ואמתיים בית דלפה (two cubits – the receptacle of drippings – name of the second roof of the Stemple made for protection against an eventual leak in the upper roof) -the upper beams that lean upon the lower beam, their thickness is two cubits, and they are called: “The House/Receptacle of Dilfa/Drippings, because the boards of the ceiling are attached by them. The [Aramaic] translation of במחברת / joining or fastening - is the place of coupling/borders. But one cannot wonder/be amazed how the the lower beam was that everything leaned upon them was only one cubit thick, for the upper beams that do not handle a burden on this was two cubits thick, because the lower beam , since it was wider in thickness by a cubit was strong and healthy and could receive the building that was upon it, but the upper beams that were not wider than a handbreadth or less, need to be of greater thickness. Alternatively the upper beams were two cubits thick in order to distance the ceiling from the lower beam, because it was embroidered with nice embroidery, and if the ceiling was near it, the embroidery would not be seen and recognized so much.",
+                "תקרה – planed boards that they put on the beams were one cubit thick.",
+                "מעזיבה (a concrete of stone chippings/clay – used for paving floors- pavement covering the ceiling of the lower story and serving as flooring to the upper story) – he plaster and stones and plaster that they place on the boards.",
+                "כלה עורב (“keeping off the raven” – an arrangement of iron points on the roof the Temple/scarecrow)- a foil/plate of sharp iron similar to a sword and it was a cubit in height and was placed on top of the railing, in order that the birds would not rest upon it, therefore, it was called a “scarecrow,” that keeps back the ravens from there."
+            ],
+            [
+                "כותל האולם – thickness of the wall of the hall leading to the interior of the Temple to the eastern side was five cubits, and similarly, the wall of the Hekhal (the hall containing the golden altar, its thickness was six [cubits] to the eastern side.",
+                "ותוכו (its substructure) – the cavity of the Hekhal was forty cubits.",
+                "ואמה טרקסין (the two cedar-covered partitions – with a vacant space between – separating the Holy of Holies from the Holy and occupied the space of one cubit) – the wall that separates between the Heikhal/the hall with the golden altar and the Holy of Holies is called טרקסין, in that it closes over the Ark and the th Tablets that were given at Sinai. טרק in the Aramaic language is closing in/enclosure like [Tractate Berakhot 28a] טרוקי גלי/close the [college] doors. The [suffix] סין is Sinai. And the thickness of this wall was a cubit. But the Sages did not cast the deciding vote if its holiness is like the inner holinesss or like the outer holiness, therefore, during the Second Temple, they made two curtains, one outer and the inner, and between them the space of a cubit, to protect between them the airspace of the place of the wall that was one cubit thick [during the time of the First Temple].",
+                "כותל ההיכל שש – we have already explained above that there was no wall of the Hekhal on the western side of a thickness of six cubits, but rather, the thickness of the wall of the Hekhal with the free space that is between it and the second wall that is outside of it was six cubits. And the thickness of the second wall that is called a תא/compartment with the the free space that is between it and the fourth outer wall was five cubits. But the three free places that were between four walls were תאים/compartments. And upon them were other compartments , as we taught above (see Mishnah 3 of this chapter) that were in the west three on top of three, and two on top of them. And similarly, from the from the north to the south, the wall of the winding staircase was five cubits, etc., all of them with the cavity that is between one wall and another, it is all as I have explained above.",
+                "חמש עשרה אמה מן הצפון – the wall of the hall leading to the interior of the Temple its thickness is five cubits, and the hall is ten cubits to the north and similarly to the south.",
+                "בית החליפות – on account of the knives that they hide there, it is called בית החליפות for in the Roman language, they call the large knives חלפים/HALAFIM.",
+                "צר מאחוריו – to the western side, and wide from before him to the eastern sine. But it was not explained to me how, for there was one-hundred [cubits] by one-hundred [cubits] for what it was worth. \\"
+            ]
+        ],
+        [
+            [
+                "כל העזרה – all the circumference of the Temple courtyard , that is within that circumference that the Temple was built to its western side and the courtyard and the and the altar on its eastern side.",
+                "ארוך מאה ושמונים ושבע – from the east to the west.",
+                "על רוחב מאה ושלשים וחמש – from the north to the south.",
+                "מקום דריסת רגלי ישראל – and it was called the Courtyard of the Israelites, and the place of the treading of the feet of Kohanim was called the Courtyard of the Kohanim.",
+                "המזבח שתים ושלשים – this is explained at the beginning of chapter three (Mishnah 1).",
+                "ההיכל מאה אמה – the thickness of the wall of the hallway leading to the interior of the Temple, and the vacant space of the hall, and the thickness of the wall of the Hekhal and empty/vacant space, and the cubit of the Traksin, and the empty space of the House of the Holy of Holies and the wall of the Hekhal to the west, and the compartment and wall of the compartment, all of it is one-hundred cubits as was explained in the chapter above (see Tractate Middot, Chapter 4, Mishnayot 6 and 7).",
+                "ואחת עשרה אמה אחורי בית הכפורת – from the outer wall of the Hekhal to the western side until the western wall of the Temple courtyard there was eleven cubits of empty space with the thickness of the wall, which is called the back wall of the innermost of the Temple/the Holy of Holies."
+            ],
+            [],
+            [
+                "לשכת הפרוה (the chamber of Parva, a Persian builder and magician; see also Tractate Yoma, Chapter 3, Mishnayot 3 and 6) – a magician whose name was PARVA built this compartment through sorcery, and it is called by his name. Such I have found. But Maimonides wrote that he would dig into the wall in order to see from there how the Kohen would perform the Sacred Service and he was killed there.",
+                "ועל גגה היה בית הטבילה לכהן גדול ביו הכיפורים – the Kohen Gadol would engage in five [ritual] immersions on Yom Kippur (see Tractate Yoma, Chapter 3, Mishnah 3) when he would change from the golden clothing to white clothing and from what clothing to golden clothing. But the coming immersions on account of Yom Kippur, we require in a holy place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].” Except for the first immersion that does not come for Yom Kippur, for even the rest of the days of the year, a ritually clean person does not enter the Temple courtyard until he immerses, therefore, the first immersion was on the weekday on top of the Gate of the Water, which is the third gate that is in the south, and there was a spring/fountain of water there in the coming cubit, the spring of Etam, and there, he would perform his first immersion.",
+                "מסיבה – a stone building with a round ascent which goes around to ascend to the roof to the House of Parveh (see above) through the path of a winding staircase."
+            ],
+            [
+                "לשכת הגולה – on account of the name of the well that those who came up from the Exile dug.",
+                "אבא שאול אומר – that chamber of wood was the chamber of the High Priest. This is the chamber of the assessors that is taught in the Mishnah the beginning of [Tractate] Yoma (Chapter 1, Mishnah 1): Seven days prior to Yom Kippur, they would separate the High Prieest from his home to the Chamber of Parhedrin/Palhedrin.",
+                "וגג שלשתן שוה – one arched ceiling for all three (i.e., the Chamber of the Wood, The Chamber of the Exile and the Chamber of the Hewn Stones).",
+                "שם היתה סנהדרי גדולה של ישראל יושבת – at the sides of the unsanctified area that is within/ Because the Chamber of Hewn Stones was half in the sacred [area] and half in the unconsecrated [area]. But in the half of the sacred [area], it was not possible for the Sanhedrin to sit [and meet], for there was no sitting in the Temple courtyard other than for the kings of the House of David alone, as it is written (Second Samuel 7:18): “Then David came and sat beore the LORD.”"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..e2a7ceeba84aad586250271ffe8052d054d4c40b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/Sefaria Community Translation.json	
@@ -0,0 +1,58 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Middot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מדות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [],
+        [
+            [
+                "<b>The Temple Mount was five hundred cubits.</b> It was enclosed by a wall",
+                "<b>The greater part of it was on the south; next to that on the east.</b> Meaning, the distance from the wall of the Temple Mount to the wall of the [Temple] Courtyard on the southern side was greater than the distance between those [walls] on the eastern side. And the distance between those [walls] on the eastern side was greater than the distance between them on the northern side. And the northern [side] was greater than the south[ern side]."
+            ],
+            [
+                "<b>Entered by the right and went around to the left.</b> For instance, those entering through the <i>Hulda</i> gates that are on the right, they go around [and exit] through the <i>Taddi</i> gate. <i> Translator's Note: Bartenura appears to be interpreting the terms right and left as idioms for south and north respectively. (See Genesis 14:15) </i>",
+                "<b> \"Because I am a mourner\"</b> They ask him, \"What is the matter that you go around to the left?\" And he says, \"Because I am a mourner.\" [So] they say to him, \"The one who dwells in this house shall comfort you.\" etc.",
+                "<b>You make it seem as if they treated him unjustly.</b> If they [the people entering the Temple Mount] said this to him, it appears as if his friends warped the law and judged him incorrectly.",
+                "<b>He should inspire you to listen to the words of your friends.</b> This implies that he erred and needs repentance. The law follows Rabbi Yose.  "
+            ],
+            [
+                "<b>Within.</b> The walls of the Temple Mount.",
+                "<b><i>Soreg </i>(Lattice).</b> A barrier made with many holes like a staff braided with cords. It was made from long narrow planks of wood that intersect each other diagonally.",
+                "<b>They enacted that thirteen prostrations should be made facing them.</b> As one reaches each breach, he prostrates and gives thanks for the destruction of the Hellenistic Kingdom.",
+                "<b>Within</b> The Lattice there was an empty area of ten cubits. It was called the <i>Hel</i>.",
+                "<b>There were twelve steps there.</b> To ascend from there to the Womens' Courtyard.",
+                "<b>The height of each step.</b> Each step was a half cubit taller than the previous step, and the first step was a half cubit taller than the ground.",
+                "<b>Its tread.</b> The measure of the width of the step, which is the place where the foot treads, was a half cubit.",
+                "<b> Except for the Entrance Hall.</b> Except for the stairs that were between the Entrance Hall and the Alter for they were not all like that. As it is taught in chapter three.",
+                "<b>Except for the door to the Entrance Hall.</b> As it is taught later on in the other chapters, its height was forty cubits and its width twenty. ",
+                " <b>They had lintels.</b> A stone [that] is placed upon the two posts that the door rests on. <i>Shekufot</i> has the same root as <i>Mashkof</i>(lintel).",
+                "<b>Because a miracle happened with them.</b> As it is explained in Yoma chapter three (Yoma 38a).",
+                "<b>Gleamed like gold.</b> As in [the word] <i>Mazhivot</i> (Gleamed like gold), for their appearance was similar to gold. Therefore they did not need to [re]make it out of gold."
+            ],
+            [
+                "<b>All the wall that were there.</b> Regarding all the buildings on the Temple Mount.",
+                "<b>They were</b> very<b> high.</b> Since all of their doorways were [already] twenty cubits tall, without [measuring the wall that continued] above the doorways.",
+                "<b>Except for the eastern wall.</b> It was the lowest of the ?retaining walls? (lit. feet) of the Temple Mount.",
+                "<b>For the priest who burned the heifer would stand on the Mount of Olives (<i>Har Hammishha</i>).</b> It is the Mount of Olives (<i>Har Hazzeitim</i>) that faces Jerusalem from the east. The priest would face west and look beyond the top of the wall [of the Temple Mount] through the gates that are within it to the doorway of the Hall, as he sprinkled the blood. As it is written: <i>\"Sprinkle it toward the front of the tent of meeting\"</i>. (Numbers 19:4) If the wall was [as] tall [as the other walls], even though the gates were in line with each other, [meaning] the Temple Mount gate was directly opposite the Womens' Courtyard gate, and the Womens' Courtyard gate was opposite the Great Courtyard gate, and the Great Courtyard gate was opposite the doorway of the Hall, he would [still] not be able to see the doorway of the Hall through [all of] the gates, since the Mountain's slope increased to a height by which the ground of the doorway of the Hall was twenty two cubits taller than the ground on the foot of the Temple Mount, so the threshold of the Hall was higher than the lintel of the gate of the Temple Mount by two cubits, since the the gate of the Temple Mount was only twenty cubits tall as it was taught above. This means that the priest who slaughtered the heifer would not be able to see the doorway of the Hall through the gate [of the Temple Mount, therefore the eastern wall was shorter in order to allow the priest to see the doorway of the Hall from the Mount of Olives]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..250aa0b0ff6352e43965717128d40622cfe40bff
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/English/merged.json	
@@ -0,0 +1,293 @@
+{
+    "title": "Bartenura on Mishnah Middot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Middot",
+    "text": [
+        [
+            [
+                "בשלשה מקומות הכהנים שומרים – not because of fear of robbers and/or thieves, but that of the honor and splendor for the Temple, that it should not be without guards, and this guarding, its commandment is the entire night. And these three places that the Kohanim guard correspond to what is written in the Torah (Numbers 3:38): “Those who were to camp before the Tabernacle, in front – [before the Tent of Meeting, on the east – were Moses and Aaron and his sons,] attending to the duties of the sanctuary, as a duty on behalf of the Israelites,” as a hint to three watches in three places. For just as that in the Tabernacle, Aaron and his two sons were guarding in three places, even so in the Temple as well.",
+                "בית אבטינס ובית הניצוץ – two upper chambers were built on the side of the gates of the Temple courtyard, but the House of the Hearth was not upon it, but rather an arch , ARKVELT in the foreign tongue, which was made in the land, such was explained at the beginning of the Tractate Tamid (1:1).",
+                "והלוים בעשרים ואחד מקום – that in twenty-four places they would need to guard the Temple, as it is written in [First] Chronicles [26:17-18): “At the east – six Levites; at the north – four daily; at the south – four daily; at the vestibule – two by two; at the colonnade on the west – four at the causeway and two at the colonnade,” that makes here twenty-four divisions of duty/watches, three of them were Kohanim as we stated in the opening clause [of the Mishnah], and twenty-one of them were Levites. But even though that Scripture did not state anything other than Levites, Kohanim are also called Levites , as it is written (Ezekiel 44:15): “But the Levitical priests descended from Zadok [who maintained the service of My Sanctuary when the people of Israel went astray from Me – they shall approach Me to minister to Me.”",
+                "חמשה – guards at the five gates of the Temple Mount.",
+                "",
+                "מתוכו – from inside to the walls of the Temple Mount.",
+                "על חמשה שערי עזרה – this Tanna/teacher holds that there are only five gates for the Temple courtyards But even according to the one who states further on (see Tractate Middot, Chapter 1, Mishnah and Tractate Tamid 27a), he admits that there wasn’t a division of duty/guard other than on five [gates of the Temple courtyard – that the House of the Flame and the House of the Hearlth were watched by Kohanim or that the gates that were in the middle of the north and the south didn’t require special guarding, as they were guarded by those at the first and third gates].",
+                "על ארבע פנותיה מבחוץ – because there is no sitting in the Temple courtyard other than for only the kings of the House of David, and it was not possible for a guard to watch while standing all the night, therefore, the guards were in the corners of the Temple courtyard, and similarly, the guards in the gates of the Temple courtyard would guard from outside, in order that they would be permitted while sitting, and the Scriptural verse (First Chronicles 26:18) esd used as a support (i.e., they leaned their enactment against a Biblical text) – as it is written: “two at the colonnade,” towards the outside, meaning to say, outside the wall of the Temple courtyard."
+            ],
+            [
+                "איש הר הבית – appointed over all of the guards. [The story is told in Tractate Yoma 16a that Rabbi Eliezer ben Yaakov, the first of two Tannaim of such a name, who was the friend of Rabbi Eliezer the Great/ben Hyrcanus – was the Tanna who taught Tractate Middot."
+            ],
+            [
+                "משמשים כניסה ויציאה – that through them they would enter and leave the Temple Mount.",
+                "קינפונוס מן מערב – the gate of the Temple Mount that is on the western side Kiponos is its name, and of the north Tadi is its name.",
+                "עליו שושן הבירה צורה – when they (i.e., the exiled Jews in Babylonia) went up from the Diaspora, the Kings of Persia commanded them to draw the form of Shushan the capitol on the gates of the temple, in order that there would be fear of the kingdom, and they drew it in the Eastern Gate.",
+                "כהן גדול השורף את הפרה – Our Mishnah is [according to] Rabbi Meir who holds that the Red Heifer is not burned other by the High Priest. But it is not Halakha (see Tractate Parah, Chapter 4, Mishnah 1).",
+                "וכל מסעדיה (and all its attendants) – all of the Kohanim who are assisting and supporting the Kohen who burns it.",
+                "להר המשחה – to the Mount of Olives which is to the east of Jerusalem, there they would burn the [red] heifer."
+            ],
+            [
+                "שער הדלק (the Gate of Kindling) – because they would bring in through there the wood for the pile of the wood on the altar was brought in that burn on the altar, it is called, the Gate of Kindling.",
+                "שני לו שער הבכורות – we have the read, for there they wold bring in the firstlings whose slaughtering took place in the south.",
+                "שער המים – in the book of Ezekiel (47:1-2): “[He led me back to the entrance of the Temple, and I found that water was issuing from below the platform of the Temple – eastward, since the Temple faced east – but the water was running out at the south of the altar (i.e., southeast), under the south wall of the Temple. Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] And I found that water was gushing from [under] the south wall,” and that is the south, which is called, “right” as it is written “north and eastward” (Psalm 89:13). And see Ezekiel in the prophecy that the waters went out from the House of the Holy of Holies thinly like the proboscides of locusts and when they reach this game, they become like the fulness of the mouth of a small jug, and that is why they call them מים מהכפכים/waters gushing (see Ezekiel 47:2- “[Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] and I found that water was gushing from [under] the south wall.”).",
+                "שער ניקנור which is explained in Tractate Yoma (38a and Chapter 3, Mishnah 10- concerning the miracles of Nicanor with regard to the doors – see the Bartenura commentary there).",
+                "פנחס המלביש – who was appointed to dress the Kohanim at the time of their [Divine] Service, and to strip them of their clothing after the [Divine] Service and to guard the clothing of the priests.",
+                "לשכת עושי חביתין – in there they would make the meal-offering that the Kohen Gadol would offer on each day, “half of it in the morning and half of it in the evening” (Leviticus 6:13; see Tractate Tamid, Chapter 1, Mishnah 3),t and because it is stated regarding it (Leviticus 6:14): “shall be prepared with oil on a griddle,” it is called, a sort of cake."
+            ],
+            [
+                "וכמין אכסדרה היה – two walls, one from this side and another from that side of the gate, they would protrude and go out from beyond the wall of he Temple courtyard to the side of the Temple Mount, and there was an upper chambr built from above on top of the two walls.",
+                "ופתח היה לו לחיל – in one of the walls there was an opening that would go out to the place within the fortification of the Temple, which is a place inside from the wall of the Temple Mount from outside the Temple courtyard and is called חיל/Khel, [as will be described in further detail in Tractate Middot, Chapter 2, Mishnah 3].",
+                "שער הקרבן – there they would bring in the Holy of Holies, whose ritual slaughter was in the north.",
+                "בית המוקד – because there were open fires burning there always to warm the Kohanim there because they walk barefoot, it is called, the House of the Hearth. And it was a large house, and in its four corners, there were four small chambers as will be explained further on [in the next Mishnah] (see also Tractate Tamid, Chapter One, Mishnah 1 as well)."
+            ],
+            [
+                "כקיטוניות (small rooms/recesses) – like small rooms that open to a large house of kings, which is the reception room.",
+                "שתים בקודש ושתים בחול – as the House of the Hearth, part of it is built within the holy Temple courtyard and part of it on the unconsecrated ground.",
+                "וראשי פספסין (ends of flag-stones the pavement/blocks on the ceiling; cut and polished stone block) – the heads of beams that come out from the wall until the place which is sanctified, in order to know which is sanctified/holy and which is unconsecrated (i.e., north of the room of the hearth) and to consume Holy Food in sanctity.",
+                "לשכת טלאי קרבן – there were there lambs which passed examination for the daily-offerings, as is taught in the Mishnah (see Tractate Arakhin, Chapter 2, Mishnah 5): There should be no less than six examined lambs in the Chamber of the Lambs.”",
+                "לשכת עושי לחם הפנים – the House of Garmu would make the shew bread there.",
+                "ששקצום מלכי יון – that they offered upon it (i.e., in the northeastern corner) for Idolatrous worship. But in the Tractates Shekalim (see actually Tractate Yoma 15b as the Bar Ilan project has shown me that it is not found in Shekalim at all) and Tamid (see Chapter 3, Mishnah 3), they call it the Chamber of the Seals.",
+                "בה יורדין לבית הטבילה – in that chamber, the Kohen would go down when he observed an emission and he would go with pardon [it must say, that is under] the Temple to the House of Immersion, and there is a fire that warms the Kohen after he immersed and came out and dried off, and it is called the Chamber of the Hearth, because it is open to a large House of the Hearth."
+            ],
+            [
+                "אחד פתוח לחיל – the opening that is in the north of the House of the Hearth was open to the Khel/the place within the fortification of the Temple, and the one in the south was open to the Temple courtyard.",
+                "פשפש קטן (a small wicket) – a small gate within the large gate [by which they entered to patrol].",
+                "שבו נכנסים לבלוש את העזרה (to patrol the Temple courtyard) – that they would enter each morning on the path of the same wicket to examine/search over each of the Temple vessels that were in the Temple courtyard that all of them were in their [appropriate] place. For this is taught in the Mishnah of Tractate Tamid [Chapter 1, Mishnah 3]: “He took the key and opened the wicket and entered from the House of the Hearth into the Temple courtyard, etc.,” – these walk on the covered place in front o the house in an easterly direction and those walk on the covered place in front of the house in a westerly direction. They would examine and go until they meet to the place where they make the cakes, they arrived, both sets say “Shalom; everything is peaceful/in order,” meaning to say, that all the Temple vessels are in their places in peace/in order.",
+                "לבלוש – it is the Aramaic translation of “and he searched,” and examined."
+            ],
+            [
+                "בית המוקד כיפה – the building of the House of the Hearth was not an upper chamber, but rather an arch, ARKUVLAT in the foreign language made on the land.",
+                "מוקף רובדים של אבן (surrounded by stone pavements between steps in the Temple hall, landing) – porticos/colonnades of hewn stone around were sunk in the wall and came out from the wall into the House of the Hearth to the side of the ground, and on top of them were other short stones than then that also came out from the wall, and they were similar to steps one on another.",
+                "זקני בית אב – the priestly division of duty/guard was divided into seven priestly divisions according to the days of the week, each one working his day, and the elders of the priestly division of that day would sleep there on those stone pavements.",
+                "ופרחי כהונה – young men whose hair of their beards begins to flower, and they were guards.",
+                "איש כסתו בארץ – that they were not permitted to lie there on beds, but rather onl on the ground, in the manner that the guards of the courtyards of the kings would do.",
+                "כסתו – the language of pillows and cushions."
+            ],
+            [
+                "הגיע זמן הנעילה – to lock the gates of the Temple courtyard.",
+                "הכהן מבפנים ובן לוי יושב לו מבחוץ – that the Levites were secondary to the Kohanim, as it is stated, (Numbers 18:2): “[You shall also associate with yourself your kinsmen the tribe of Levi, your ancestral tribe,] to be attached to you and to minister to you, [while you and your sons under your charge are before the Tent of the Pact].” Therefore, in the House of Avtinas and in the House of the Spark, which were upper stories, the Kohanim who guarded were above and the Levites were below. But the House of the Hearth which was not other than an arch on the land, there was a Kohen on the inside and a Levite on the outside.",
+                "במסבה (winding staircase) – in a cavity/underground places, he walks underneath the Temple (see Talmud Yoma 2a for another interpretation) , for the cavity/underground places was underneath the Temple, and all of the Temple is called בירה /the capitol, as it is written (I Chronicles 29:19): “and to build this Temple for which I have made provision.” But because he had had a nocturnal emission,, he would not walk on the path of the Temple courtyard, but rather on the path in the underground , for we hold that the cavities/underground places were not sanctified.",
+                "והנרות דולקים – in the underground cavities from here and there.",
+                "במסבה ההולכת תחת החיל – he departs, and does not return to the House of the Hearth because he is a someone who has immersed but must wait until sunset until he is ritually pure. But the Halakha is not according to Rabbi Eliezer ben Yaakov, but rather, as it is taught in the beginning of Tractate Tamid. He came and sat with his brethren, the Kohanim in the House of the Hearth until the gates open when he can go on his way, for even though someone who has immersed but must wait until sunset until he is ritually pure, it is forbidden to enter into the Women’s courtyard, which is the camp of the Levites, for this, they were lenient, because he had been defiled inside."
+            ]
+        ],
+        [
+            [
+                "<b>The Temple Mount was five hundred cubits.</b> It was enclosed by a wall",
+                "<b>The greater part of it was on the south; next to that on the east.</b> Meaning, the distance from the wall of the Temple Mount to the wall of the [Temple] Courtyard on the southern side was greater than the distance between those [walls] on the eastern side. And the distance between those [walls] on the eastern side was greater than the distance between them on the northern side. And the northern [side] was greater than the south[ern side]."
+            ],
+            [
+                "<b>Entered by the right and went around to the left.</b> For instance, those entering through the <i>Hulda</i> gates that are on the right, they go around [and exit] through the <i>Taddi</i> gate. <i> Translator's Note: Bartenura appears to be interpreting the terms right and left as idioms for south and north respectively. (See Genesis 14:15) </i>",
+                "<b> \"Because I am a mourner\"</b> They ask him, \"What is the matter that you go around to the left?\" And he says, \"Because I am a mourner.\" [So] they say to him, \"The one who dwells in this house shall comfort you.\" etc.",
+                "<b>You make it seem as if they treated him unjustly.</b> If they [the people entering the Temple Mount] said this to him, it appears as if his friends warped the law and judged him incorrectly.",
+                "<b>He should inspire you to listen to the words of your friends.</b> This implies that he erred and needs repentance. The law follows Rabbi Yose.  "
+            ],
+            [
+                "<b>Within.</b> The walls of the Temple Mount.",
+                "<b><i>Soreg </i>(Lattice).</b> A barrier made with many holes like a staff braided with cords. It was made from long narrow planks of wood that intersect each other diagonally.",
+                "<b>They enacted that thirteen prostrations should be made facing them.</b> As one reaches each breach, he prostrates and gives thanks for the destruction of the Hellenistic Kingdom.",
+                "<b>Within</b> The Lattice there was an empty area of ten cubits. It was called the <i>Hel</i>.",
+                "<b>There were twelve steps there.</b> To ascend from there to the Womens' Courtyard.",
+                "<b>The height of each step.</b> Each step was a half cubit taller than the previous step, and the first step was a half cubit taller than the ground.",
+                "<b>Its tread.</b> The measure of the width of the step, which is the place where the foot treads, was a half cubit.",
+                "<b> Except for the Entrance Hall.</b> Except for the stairs that were between the Entrance Hall and the Alter for they were not all like that. As it is taught in chapter three.",
+                "<b>Except for the door to the Entrance Hall.</b> As it is taught later on in the other chapters, its height was forty cubits and its width twenty. ",
+                " <b>They had lintels.</b> A stone [that] is placed upon the two posts that the door rests on. <i>Shekufot</i> has the same root as <i>Mashkof</i>(lintel).",
+                "<b>Because a miracle happened with them.</b> As it is explained in Yoma chapter three (Yoma 38a).",
+                "<b>Gleamed like gold.</b> As in [the word] <i>Mazhivot</i> (Gleamed like gold), for their appearance was similar to gold. Therefore they did not need to [re]make it out of gold."
+            ],
+            [
+                "<b>All the wall that were there.</b> Regarding all the buildings on the Temple Mount.",
+                "<b>They were</b> very<b> high.</b> Since all of their doorways were [already] twenty cubits tall, without [measuring the wall that continued] above the doorways.",
+                "<b>Except for the eastern wall.</b> It was the lowest of the ?retaining walls? (lit. feet) of the Temple Mount.",
+                "<b>For the priest who burned the heifer would stand on the Mount of Olives (<i>Har Hammishha</i>).</b> It is the Mount of Olives (<i>Har Hazzeitim</i>) that faces Jerusalem from the east. The priest would face west and look beyond the top of the wall [of the Temple Mount] through the gates that are within it to the doorway of the Hall, as he sprinkled the blood. As it is written: <i>\"Sprinkle it toward the front of the tent of meeting\"</i>. (Numbers 19:4) If the wall was [as] tall [as the other walls], even though the gates were in line with each other, [meaning] the Temple Mount gate was directly opposite the Womens' Courtyard gate, and the Womens' Courtyard gate was opposite the Great Courtyard gate, and the Great Courtyard gate was opposite the doorway of the Hall, he would [still] not be able to see the doorway of the Hall through [all of] the gates, since the Mountain's slope increased to a height by which the ground of the doorway of the Hall was twenty two cubits taller than the ground on the foot of the Temple Mount, so the threshold of the Hall was higher than the lintel of the gate of the Temple Mount by two cubits, since the the gate of the Temple Mount was only twenty cubits tall as it was taught above. This means that the priest who slaughtered the heifer would not be able to see the doorway of the Hall through the gate [of the Temple Mount, therefore the eastern wall was shorter in order to allow the priest to see the doorway of the Hall from the Mount of Olives]."
+            ],
+            [
+                "אורך – from the east to the west.",
+                "על רוחב – from the north to the south.",
+                "קטורות אלא שאינן מקורות – from the language (Genesis 19:28): “[and, (Abraham) looking down toward Sodom and Gomorrah and all the land of the plain, he saw] the smoke of the land [rising like the smoke of a kiln],” meaning to say, smoke rising, because they didn’t have a roof.",
+                "ומשלחים תחת הדור – to burn them in fire that is underneath the cavity in the gound laid out with clay/kettle where they cook the peace offerings/sacrifice of well-being, as it is written (Numbers 6:18): “[and take the locks of his consecrated hair] and put them on the fire that is under the sacrifice of well-being.”",
+                "And inside for the giving of wood on the altar of the Temple.",
+                "לשכת מצורעים = for there the lepers immerse on the eighth [day] of their purification which he comes to put his hand inside for the giving of wealth [for the giving of blood and oil] -, and even though he had immersed [in a ritual bath] from the evening.",
+                "אמר ר' אליעזר בן יעקב שכחתי מה היתה משמשת – it follows, that the entire first segment [of this Mishnah], Rabbi Eliezer ben Yaakov said it. And this is proved in the Gemara of [Tractate] Yoma (16a), that an anonymous Mishnah of [Tractate] Middot is Rabbi Eliezer ben Yaakov (the first).",
+                "וחלקה היתה בראשונה – Maimonides explained, broken through/breached, that it was not surrounded by a partition.",
+                "כצוצטרא – like a balcony/כזוזטרא – that surrounded the women’s court (see Tractate Sukkah, Chapter 4, Mishnah 1), that the women who were standing above on the balcony and the men were below to see the Rejoicing of the House of the Water-Drawing, in order that they would not come to frivolity.",
+                "חמש עשרה מעלות – the height of the ground of the Israelite court from the Women’s Court.",
+                "לא היו טררוטות (they weren’t half-closed, round) – long and filled with corrrners like the path of all the steps, but rather round like a round half-circle."
+            ],
+            [
+                "וראשי פספסין (the tops of the flag-stones in the pavement) – the tops of the beams that protrude and come out from the wall to distinguish between the Israelite Courtyard and the Priest’s Courtyard.",
+                "מעלה היתה שם (a step) – in the Israelite Courtyard.",
+                "וגבוהה אמה – and its length was as the length of he entire Courtyard.",
+                "והדוכן (platform) – of the Levites is built upon it and is made like a kind of portico/balcony, and the height of the platform is a cubit-and-a-half.",
+                "ובו שלש מעלות של חצי חצי אמה – that they ascend upon them to the platform.",
+                "כל העזרה – from the beginning of the Israelite Court until eleven cubits is a free space that was behind the House of the cover of the Holy Ark.",
+                "על רוחב – from north to south.",
+                "שלשה עשר שערים – as he considers them and then moves on. And the one who states that there were seven gates in the Temple courtyard (see Tractate Middot, Chapter 1, Mishnah 4) gives the reason for the thirteen prostrations corresponding to the thirteen breaches that the Grecian kings made in the Soreg/one of the approaches of the Temple fortification, as we stated above in our Chapter (see Mishnah 3). And all of our Mishnah is explained in the first chapter [of Tractate Middot]."
+            ]
+        ],
+        [
+            [
+                "המזבח היה שלשים ושתים אמה על שלשים ושתים אמה – he would bring a square frame made from four boards, each board is thirty-two cubits long and the board is one cubit wide, and it is the height of the frame, and he fills it with stones, lime and pitch/tar and molten lead, and it is made into one piece of thirty-two cubits by thirty-two cubits, one cubit high. And this is the foundation/base of the altar.",
+                "עלה אמה וכנס אמה (it rose by a cubit and drew in by a cubit – on every side) – after the foundation rose to the height of a cubit, he brings another frame whose length is the entire board is thirty cubits and a width of the board, that is the height of this frame is five cubits, and places it on the foundation/base, and fills it with stones, and lime and pitch/tar and lead like the first, and it is attached to the base and becomes one piece of thirty [cubits] by thirty cubits standing on the base/foundation. This is called the סובב/a sort of gallery around the altar for the priest to walk on. It is five cubits higher from the foundation. That is to say, he draws it in by a cubit, which he shortens from the base/foundation a cubit in each direction, and he goes back and a third frame, which is twenty-eight cubits by twenty-eight cubits, three cubits high, and places it in on the SOVEV, and fills it like the first, and this is the place of he the pile of wood on the altar of the Temple which is at the top of the altar. It is found the foundation/base protrudes and goes out from the SOVEV a cubit on each side, and the SOVEV protrudes from the place of the pile of wood on the altar of the Temple one cubit to each side. And afterwards, he brings a frame of one cubit by one cubit which is one cubit high and places it on the corner of the altar and fills it, and this is the corner of the altar, and similarly for the four corners.",
+                "מקום הילוך רגלי הכהנים – so that the Kohanim would not have to walk between the corners, but we leave one cubit free from the place of the corners and inwards for the walking of the feet of the Kohanim.",
+                "מתחילה – in the days of [King] Solomon.",
+                "לא היה אלא עשרים ושמונה על עשרים ושמונה – and they drew it in [by a cubit] and it rose [by a cubit] of he foundation/base and the SOVEV and the place of the corners and the place of the walking of the feet of the Kohanim until there remained the place of the pile of wood on the altar twenty [cubits] by twenty [cubits].",
+                "וכשעלו בני הגולה והוסיפו ד' אמות וכו' – it is found that its foundation/base is thirty-two [cubits] by thirty-two [cubits], and the place of its pile of wood on the altar is twenty-four [cubits] by twenty-four [cubits].",
+                "ארבע אמות מן הדרום וארבע אמות מן המערב – we have the reading. And this is what I brought in [Tractate] Zevakhim in the Chapter קדשי קדשים/The Holy of Holies (Chapter 6, Mishnah 1 and Tosafot Tractate Zevakhim 61b s.v. ארבע אמות מן הדורם וארבע אמות מן המערב ).",
+                "כמין גמא – a Greek Gimmel which is similar to our inverted [letter] Nun. But there (i.e., Talmud Zevakhim 61b) it explains that because of the שיתין /a pit by the side of the altar into which the remainder of the libations was poured, which are the holds where the libations go down, they added to draw the altar to the south and to the west. For initially, during the days of [King] Solomon, they expounded, “[Make for me] an altar of earth [and sacrifice on it your burnt offerings and your sacrifices of well-being]” (Exodus 20:21), filled up with earth, so that it will not be an empty cavity, and when they would offer libations on the Altar in the southwest corner of the altar, the libations would descend from the altar to the floor and flow gently to the pit that was dug there near the the southwestern corner near the altar, and there was not within the altar. But the members of the Exiles added to the building of the altar util there was that same pit/cistern intercepting/absorbing within the altar. And they opened perforations to the top of the altar opposite it so that the libations could descend there. For they would say that drinking is is like eating, for just as eating is consuming in the altar, that is, the burned sacrifices on the altar, so too the drink, that is, the libations would be absorbed by the altar. And the Biblical verse of “an altar of earth” (Exodus 20:21), is expounded that it would be attached to the ground, so that they would not build it on top of rocks nor on top of cavities/caves.",
+                "שנאמר והאריאל – this verse is in Ezekiel [Chapter 43, Verse 16] and he would prophesy on the measurements of the Second Temple and for the future times to come.",
+                "ואריאל שתים עשרה – measurement of the place of the pile of wood in the altar is stated as twelve.",
+                "אל ארבעת רבעיו (in the four quarters thereof) – it teaches that from its middle, he measures twelve cubits in each direction, which are twenty four [cubits] by twenty-four [cubits].",
+                "וחוט הסיקרא חוגרו באמצע (and a red line goes around it in the middle) – the red thread was made around the altar in its middle at the end of five cubits of its heigh, which is one cubit below the top part of the SOVEV.",
+                "להבדיל בין דמים העליונים – the sin offering of cattle and the burnt offering of fowl whose blood is sprinkled above from the red thread.",
+                "לדמים התחתונים – for all of the rest of the sacrifices whose blood is sprinkled below from the thread.",
+                "ואוכל בדרום אמה אחת ובמזרח אמה אות – the entire altar was in the portion of Benjamin, except for one cubit on the surface of the length of the east that he would take hold of from the portion of Judah, but rather that there wasn’t a cubit that was in the east on the surface of all of the east, for when that would reach the northeastern corne, it would end within a cubit of the corner, and similarly, the consumption of the southern cubit would not go over the entire face of the south, for when it would reach the southwester corner, it would end a cubit near the corner. And it was found that three corners of the altar were in the portion of Benjamin, and the only the southeastern corner was in the portion of Judah. And because when Jacob blessed Benjamin (Genesis 49:27): “Benjamin is a ravenous wolf; In the morning he consumes the foe, [And in the evening he divides the spoil],” and we translate into Aramaic: “And in his lodging the Holy [Temple] will dwell,” something that is sanctified monetarily will not be other than in the portion of Benjamin, therefore, they did not make the foundation to the altar in the southeastern corner, because that of a tearer was not in his portion (see Talmud Zevakhim 53b), and money, and money would not be given to the tribe in that corner. But when they made the square framework for the base to fill it with stones, and lime and pitch/tar and lead as we stated, they would put wood or every kind of thing in that southeastern corner so that the corner would not fill up, and afterwards they would detach the wood and this corner would remain empty without a foundation. And because of this, it is called, the middle of the Altar SOVEV, because it surrounds and goes around all of the corners, which is not the case with the foundation/base."
+            ],
+            [
+                "ובקרן מערבית דרומית – a cubit below the foundation, there were two perforations.",
+                "שהדמים הניתמים על יסוד מערבי – as, for examples the remnants of the blood of the inner sin-offerings, which are afrer all of he gifts, he would pour the remnants of the blood on the western foundation.",
+                "ועל יסוד דרומי – the remnants of the blood of the outer [sacrifices (see Tractate Zevakhim, Chapter 5, Mishnayot 1-3).",
+                "יורדין – on the path of those perforations and mix in the water channel that is in the Temple court, an from there leave to the Kidron Valley. And the owners of gardens would purchase them from the treasures to manure the land (see Tractate Yoma, Chapter 5, Mishnah 6 and Tractate Taanit, Chaptet 4, Mishnah 1)."
+            ],
+            [
+                "באותו הקרן – of the southwestern [corner].",
+                "שבו יורדין לשית – to a cavity that is underneath the altar corresponding to the place of the libations (see Tractate Meilah, Chapter 3, Mishnah 3).",
+                "וכבש היה לדרומו של מזבח – a kind of slanting bridge and it is made sloping for on it they ascend and descend from the altar. For it was not possible to ascend to it on the steps because it states (Exodus 20:23): “Do not ascend My altar by steps, [that your nakedness may not be exposed upon it].”",
+                "שלשים ושתים – its length was given from south to north, and its width from east to west, sixteen cubits.",
+                "ורבובה (a cavity in the ascent to the altar for deposit of ritually disqualified fowls) – it is a kind of hollow window. It was one cubit by one cubit. And it stood on the ramp to its western side.",
+                "רבובה – like hallow/נבוב , in the language of נבוב לחות (Job 11:12): “A hollow man will get understanding, [When a wild ass is born a man].”",
+                "נותנין פסולי חטאת העוף – that they will be there until they are brought to [become] left-overs (after the time permitted for it to be eaten; if one consumes it, one is punishable by extirpation. The Sages rendered these leftovers as ritually impure, so that the priests would be meticulous in their removal), and afterwards, they would go out to the House of the Burning."
+            ],
+            [
+                "מבקעת בית כרם – they would bring them [from the valley of Bet HaKerem].",
+                "מן הבתולה – land that was never dug there ever.",
+                "והפגימה – invalidates the stones. בכל דבר – and even if they were not impaired/become defective [through contact] with iron.",
+                "ומלבנים אותן – with plaster, twice a year.",
+                "רבי אומר כו' – He does not dispute against the first Tanna/teacher, but rather adds to state that on each Friday, they would clean them with a cloth because of the blood.",
+                "לא היו סדין אותו בכפים – He (I.e., Rabbi Judah the Patriarch) returns to something the first Tanna/teacher stated, that when they would clean them with plaster twice a year, they would not plaster them with builder’s trowels who were accustomed to plaster with them [which were made of iron]. (See Exodus 20:22: And if you make for Me an altar of stones, do not build it of hewn stones, for by wielding your tool upon them you have profaned them.”)."
+            ],
+            [
+                "וטבעות היו בצפונו של מזבח – because they would not tie the daily offering as is taught in the Mishnah in Tractate Tamid [Chapter 3, Mishnah 5],Yohanan the High Priest ordained/established that twenty-four rings for the twenty-four priestly divisions, and they would be arranged on the floor made like a bow, and when they would bring in the neck of the cattle at the time of the ritual slaughtering and would insert the head of the ring in the ground. And these were to the north of the north, because the Holy of Holies, their slaughter is in the north.",
+                "שמונה עודים ננסים (eighteen small columns) – columns of short stone.",
+                "ורביעין של ערז – square pieces of cedar wood were on the [small] columns.",
+                "ואונקליות (hooks) – like kinds of forks; in the foreign tongue, INTZINISH.",
+                "היו קבועין – in those square blocks of cedar wood, and they would suspend the cattle upon them.",
+                "ושלשה סדרים (three rows) – of hooks one above the other, were on each piece of wood, to suspend/hang a large animal or a small one.",
+                "על שלחנות של שיש – that on them they would rinse the innards, because the marble cools off and makes cold and preserves the meat so that it doesn’t spoil."
+            ],
+            [
+                "This is our reading. The height of each step was one-half of a cubit and the depth of each step was a cubit (see also Tractate Middot, Chapter 2, Mishnah 3), a cubit and [another] cubit and the terrace was four cubits. Rabbi Yehuda states that the higher was a cubit and [another] cubit, and the terrace was five. Such is what my teacher/Rabbi Baruch wrote when he found exact older versions, and this is its explanation. רום – the height of the step is one-half of a cubit. Like it was for all of them.",
+                "ושלחה – that is, it pulled the width above, for this is the foothold which was a cubit/ And a second step and a third, each one, the depth of each step was a cubit; and this is the “cubit, cubit” as it is taught.",
+                "ורובד שלש (the terrace/landing was three cubits) – the fourth step was three cubits wide. And the terrace/landing that is taught, this is a row of the floor , like surrounding landings/terraces of stone, on the fourth terrace/landing that is in the Temple Courtyard. Because the floor was wide without a step, and because of this, it (i.e., the Mishnah) did not say that the depth of each step was three cubits, but rather that the landing was three cubits, meaning the row of the floor.",
+                "ואמה אמה – meaning to say, the fifth and sixth steps, each one [of the steps] had a depth of one cubit.",
+                "ורובד שלש – and the seventh step was three cubits wide.",
+                "העליונה אמה אמה ורובד ארבע – the Explanation: the highest step which is the twelfth after the four steps that were a cubit each, the highest step was four cubits wide until the hall leading to the interior of the Temple. It was found that all the steps are nineteen cubits from the first until the hall leading to the interior of the Temple. And three cubits wide of the floor, part of which was from the altar until the beginning of the steps, there are twenty-two cubits between the hall leading to the interior of the Temple and the altar.",
+                "ר' יהודה אומר העליונה ורובד חמש – until the hall leading to the interior of the Temple, for he (i.e.., Rabbi Yehuda) held that at the end of two cubits of the altar begins the steps."
+            ],
+            [
+                "חמש אמלתראות (five main-beams of the ceiling/projecting outside the house) – painted and tiled/cemented beams.",
+                "של מילת – of trees that grow on them gall-nut (i.e., a species of oak tree, while Kahati calls it an ash tree, which Jastrow rejects), as we state in [Tractate] Gittin [19a], we are concerned lest it (i.e., the Jewish bill of divorce/Get) was written in a solution of gall-nuts (for a tanned ink will not take on a tanned hide)",
+                "התחתונה – the lowest beam lies on the lintel of the opening to the width of the opening which is twenty-cubits wide, and the beam overhangs on the opening a cubit from this side ad a cubit from that side, and the second beam that is above it overhangs on he first a cubit from this side and a cubit from that side, so that its length is twenty-four [cubits]. And the third is twenty-six cubits, and the fourth is twenty-eight cubits, and the fifth is thirty cubits.",
+                "ונדבך (a course of stones/layer) – a row, like (Ezra 6:4): “with a course of unused timer for each three courses of hewn stone.”",
+                "בין כל אחת ואחת (between every two beams) – these five beams do not touch each other, but rather a row of a structure of stones was between this [beam] and that [beam]."
+            ],
+            [
+                "שלא יבעטו (so that the walls would not bulge)- so that the walls would not bend/incline to fall from the weight of their height, and these [cedar] beams would continue from this wall to that wall support the two walls (of the hall containing the golden altar and the hall leading to the interior of the Temple).",
+                "ורואין את העטרות – in the windows of the hall containing the golden altar (i.e., Hekhal).",
+                "כל מי שהוא מתנדב – [donating] gold to the hall containing the golden altar (i.e., Hekhal), and he wants that the gold that he donated will be placed in the Heikhal because it was entirely covered in gold., he made from that gold that he donates in the image of a single berry or a leaf or a cluster [of grapes] and hangs it on it.",
+                "ונמנו עליה שלש מאות כהנים – because of the heaviness of the gold was great that was there, three-hundred Kohanim were needed to carry it and to remove it from place to place. And this is one of the places tha,t the Sages spoke of in the language of exaggeration in rhetorical speech (see Talmud Hullin 90b), and not exactly three-hundred Kohanim, but Rabbi Eliezer B’Rabbi Tzadok did not intend other than to inform that there was a lot of gold that was donated there."
+            ]
+        ],
+        [
+            [
+                "פתחו של היכל. שתים בפנים – in the thickness of the wall that is towards the inside.",
+                "ושתים בחוץ – in the thickness towards the outside, for the thickness of the wall of the hall leading to the golden altar (Hekhal) was six cubts, and at the end of the outer cubit of the thickness of the wall, there were the outer doors, one to the right of the opening and one to the left, each of these doors was five cubits wide, and when they were locked, the would touch each other and close the width of the cavity of the opening whose width was ten cubits, and when they were opened towards the inside, they cover five cubits of the thickness of the walls. But two other doors were like these measurements which were fixed at the end of the thickness of the walls towards the inner side, and when they were opened, they cover five cubits from here and five cubits from there from the width of the wall of the sanctuary/Heikhal inside, and there was no wall plastered with gold like in the rest of the Temple, because it was not visible.",
+                "אצטברמיטה (pivots, pins at top and bottom of a door turning in sockets) – boards of joints attached on the handles of the links and they are opened, and when he desires, they are bent and folded one on top of the other. Such were all of these doors, whether towards the inside or towards the outside, which were attached through these links, and at the end, one-half a cubit of the thickness of the wall they were fixed, between the doors that are inside and those that are outside, and five cubits of the thickness of the wall interrupt between the outer doors to the inner doors. But each door was five cubits attached from the two boards; each board was two-and one-half cubits, and when the outer door opened towards the inside, its half was bent and folded one on top of the other, and covers from the thickness of the wall two-and half cubits, and similarly, the door that is fixed on the inside, when it is opened to the outer side, it also was bent and folded and covers the two-and -one-half cubits that remained from the thickness of the wall.",
+                "שנאמר ושתים דלתות לדלתות שתים – so we see that each and every door was divided into two."
+            ],
+            [
+                "ושתי פשפשין – two small openings, one from the right of the large gate of the Hekhal and one from its left, slightly distant from the gate. The one that is from the south, it is written (Ezekiel 44:2 – regarding the outer gate of the Sanctuary that faced eastward that was shut): “[And the LORD said to me:] This gate is to be kept shut and not to be opened! [No one shall enter by it because the LORD, the God of Israel, has entered by it; therefore it shall remain shut],” of the future, for undefined, such it was in the Jerusalem Temple.",
+                "ופתח את הפשפש ונכנס משם לתא – and this is one small chamber that is open to the Hekhal, and from the compartment back of the Holy of Holies, he enters into the Hekhal, and walks in the open space of the Hekhal until the large gate that is at the end of the thickness of the wall from the inside, and he opens it and comes to the second gate that is at the end of the thickness of the wall from the outside, and stands inside and opens it.",
+                "רבי יהודה אומר בתוך עוביו של כותל היה מהלך – he holds that from the compartment back of the Holy of Holies he would not enter into the Hekhal, but from the compartment, he would walk along the thickness of the wall until he finds himself standing between the two gates, and he opens the doors of the outer gate from the inside and the doors or the inner gate from the outside."
+            ],
+            [
+                "תאים – chambers/compartments.",
+                "חמשה עשר בצפון – further on in our chapter (see Mishnah 7), when it considers that from the north to the south is seventy cubits, it teaches that the wall of the winding staircase leading ‘to a well] under the Temple (see also the fifth Mishnah of this chapter as well as Tractate Tamid, Chapter 1, Mishnah 1), that the winding staircase was five [cubits] and the winding staircase was three [cubits], the wall of the compartment was five [cubits] and the compartment/chamber was six [cubits]. And corresponding to them we consider the south. And this is not to say that the thickness of the wall of the winding staircase and the thickness of the wall of the compartment/chamber and the thickness of the wall of the of the Hekhal that is to the north side was that, but rather, the thickness of the wall with the empty cavity that is between it and the second wall he is counting, but the five [cubits] of the wall of the winding staircase and the three [cubits] of the winding staircase, and the five [cubits] of the wall of the chamber /compartment and the six [cubits] of the chamber/compartment and the six [cubits] of the wall of the Hekhal, in each one of them, the five [cubits] was the one chamber which is a compartment, hence there are five chambers in the north. And opposite them [a similar number] in the south. And on these five, they would build five others, and another five on top of the, hence, fifteen compartments to the north and fifteen compartments to the south. And similarly, in the west which we consider further on in our chapter (see Mishnah 7 once again) that the wall of the Heikhal was six [cubits] and the compartment was six [cubits] and the wall of the compartment was five [cubits], in each one of them there was a there was a chamber, for the wall was not six [cubits] thick other than the wall with the chamber/compartment that was in it that was six [cubits], for the one compartment that was outside of it was six [cubits] and the wall of the the other compartment that is outside of them with the compartment within it was five [cubits], hence three chambers. And three other chambers were built on top of these three, and two [chambers] on top of them, that makes the eight compartments for the west [side].",
+                "ואחד לפשפש – for the compartment that has in it the northern wickets that are in that compartment that one enters into the Hekhal. But the anonymous Mishnah is according to the Rabbis who stated above (Mishnah 2) that one enters the compartment and from the compartment to the Heikhal, and not like Rabbi Yehuda who stated (in Mishnah 2 of this chapter) that he would walk along the thickness of the wall."
+            ],
+            [
+                "התחתוה חמש – from outside the wall of the winding staircase which is the outer wall of the Holy [of Holies], there were extensions/wings of the building, which are balconies surrounding the Temple from three directions – west, north and south, and these extensions/wings of the building were at the bottom, second story and third decks (see Genesis 6:16 – and the construction of Noah’s ark) . The lowest (i.e., bottom) wing/extension was five cubits wide, and the paved level space/terrace that was on it, which is the ceiling that was over the lowest, which is the floor of the lowest/bottom deck , six [cubits] by a cubit wide, because the wall of the winding staircase would go and become narrower towards the top, for when it reached to the paved level space between steps in the Temple/the landing/terrace, that is on top of the lowest deck, it would enter inwards by one cubit, and on that cubit that protrudes, they would place the beams of the extension/wing of the building, it was found that the lowest extension/wing was wider one cubit more from the bottom, that is, that one cubit that enters the wall inside. And similarly, when he reaches the landing/terrace that is upon the middle [wing], which is the floor of the third [level], the wall would become narrow and enter inwards one cubit, in order that the head of the beam would be placed on that cubit, that the middle wall protrudes and goes outside more than the upper wall, and it is found that the upper extension/wing is one cubit wider from the middle one and two cubits wider than the lowest one. And that is what is stated (I Kings 6:6): “for he (i.e., Solomon) had provided recesses around the outside of the House so as not to penetrate the walls of the House,” meaning to say that he would lessen and deduct in the thickness of the walls by one cubit from outside in the terrace/landing of the middle floor, and another cubit in the terrace/landing of the highest, in order that there would be room for him to place the heads of the beams of the landing/terrace, in order that he would not have to hold on to the walls of the house to make holes in the wall and to insert there the heads of the beams."
+            ],
+            [
+                "ומסבה (winding staircase) - like a cavity and a cave.",
+                "שבה היו עולים לגגות התאים – and because the one who ascends upon it goes up through the path of a circumference and descends through the path of a circumference, which is called a מסבה/winding staircase.",
+                "ולולין (small passageways in the loft which mechanics were lowered in boxes/closed elevators) – where apertures in the roof looking to the ground floor that they make in the upper stories.",
+                "משלשלים את האומנים – they lower them by rope in chests/boxes, in order that they will not benefit from seeing the House of the Holy of Holies, but rather only repair what is needed and re-ascend."
+            ],
+            [
+                "מאה על מאה – [the hall containing the golden altar/Hekhal] - one-hundred [cubits] long and one-hundred [cubit] wide [and at a height of one-hundred cubits].",
+                "אוטם (substructure/filled with earth, foundation) – a filled up/obstructed and closed building to be the foundation of the Temple, upon which we place the walls.",
+                "אמה כיור (one cubit for the paneling work – tablature of the ceiling in the Stemple) – the lowest beam of the ceiling had the thickness of a cubit, and because it was coated with gold and embroidered with nice embroidery, it is called a כיור/panel (abacus).",
+                "ואמתיים בית דלפה (two cubits – the receptacle of drippings – name of the second roof of the Stemple made for protection against an eventual leak in the upper roof) -the upper beams that lean upon the lower beam, their thickness is two cubits, and they are called: “The House/Receptacle of Dilfa/Drippings, because the boards of the ceiling are attached by them. The [Aramaic] translation of במחברת / joining or fastening - is the place of coupling/borders. But one cannot wonder/be amazed how the the lower beam was that everything leaned upon them was only one cubit thick, for the upper beams that do not handle a burden on this was two cubits thick, because the lower beam , since it was wider in thickness by a cubit was strong and healthy and could receive the building that was upon it, but the upper beams that were not wider than a handbreadth or less, need to be of greater thickness. Alternatively the upper beams were two cubits thick in order to distance the ceiling from the lower beam, because it was embroidered with nice embroidery, and if the ceiling was near it, the embroidery would not be seen and recognized so much.",
+                "תקרה – planed boards that they put on the beams were one cubit thick.",
+                "מעזיבה (a concrete of stone chippings/clay – used for paving floors- pavement covering the ceiling of the lower story and serving as flooring to the upper story) – he plaster and stones and plaster that they place on the boards.",
+                "כלה עורב (“keeping off the raven” – an arrangement of iron points on the roof the Temple/scarecrow)- a foil/plate of sharp iron similar to a sword and it was a cubit in height and was placed on top of the railing, in order that the birds would not rest upon it, therefore, it was called a “scarecrow,” that keeps back the ravens from there."
+            ],
+            [
+                "כותל האולם – thickness of the wall of the hall leading to the interior of the Temple to the eastern side was five cubits, and similarly, the wall of the Hekhal (the hall containing the golden altar, its thickness was six [cubits] to the eastern side.",
+                "ותוכו (its substructure) – the cavity of the Hekhal was forty cubits.",
+                "ואמה טרקסין (the two cedar-covered partitions – with a vacant space between – separating the Holy of Holies from the Holy and occupied the space of one cubit) – the wall that separates between the Heikhal/the hall with the golden altar and the Holy of Holies is called טרקסין, in that it closes over the Ark and the th Tablets that were given at Sinai. טרק in the Aramaic language is closing in/enclosure like [Tractate Berakhot 28a] טרוקי גלי/close the [college] doors. The [suffix] סין is Sinai. And the thickness of this wall was a cubit. But the Sages did not cast the deciding vote if its holiness is like the inner holinesss or like the outer holiness, therefore, during the Second Temple, they made two curtains, one outer and the inner, and between them the space of a cubit, to protect between them the airspace of the place of the wall that was one cubit thick [during the time of the First Temple].",
+                "כותל ההיכל שש – we have already explained above that there was no wall of the Hekhal on the western side of a thickness of six cubits, but rather, the thickness of the wall of the Hekhal with the free space that is between it and the second wall that is outside of it was six cubits. And the thickness of the second wall that is called a תא/compartment with the the free space that is between it and the fourth outer wall was five cubits. But the three free places that were between four walls were תאים/compartments. And upon them were other compartments , as we taught above (see Mishnah 3 of this chapter) that were in the west three on top of three, and two on top of them. And similarly, from the from the north to the south, the wall of the winding staircase was five cubits, etc., all of them with the cavity that is between one wall and another, it is all as I have explained above.",
+                "חמש עשרה אמה מן הצפון – the wall of the hall leading to the interior of the Temple its thickness is five cubits, and the hall is ten cubits to the north and similarly to the south.",
+                "בית החליפות – on account of the knives that they hide there, it is called בית החליפות for in the Roman language, they call the large knives חלפים/HALAFIM.",
+                "צר מאחוריו – to the western side, and wide from before him to the eastern sine. But it was not explained to me how, for there was one-hundred [cubits] by one-hundred [cubits] for what it was worth. \\"
+            ]
+        ],
+        [
+            [
+                "כל העזרה – all the circumference of the Temple courtyard , that is within that circumference that the Temple was built to its western side and the courtyard and the and the altar on its eastern side.",
+                "ארוך מאה ושמונים ושבע – from the east to the west.",
+                "על רוחב מאה ושלשים וחמש – from the north to the south.",
+                "מקום דריסת רגלי ישראל – and it was called the Courtyard of the Israelites, and the place of the treading of the feet of Kohanim was called the Courtyard of the Kohanim.",
+                "המזבח שתים ושלשים – this is explained at the beginning of chapter three (Mishnah 1).",
+                "ההיכל מאה אמה – the thickness of the wall of the hallway leading to the interior of the Temple, and the vacant space of the hall, and the thickness of the wall of the Hekhal and empty/vacant space, and the cubit of the Traksin, and the empty space of the House of the Holy of Holies and the wall of the Hekhal to the west, and the compartment and wall of the compartment, all of it is one-hundred cubits as was explained in the chapter above (see Tractate Middot, Chapter 4, Mishnayot 6 and 7).",
+                "ואחת עשרה אמה אחורי בית הכפורת – from the outer wall of the Hekhal to the western side until the western wall of the Temple courtyard there was eleven cubits of empty space with the thickness of the wall, which is called the back wall of the innermost of the Temple/the Holy of Holies."
+            ],
+            [],
+            [
+                "לשכת הפרוה (the chamber of Parva, a Persian builder and magician; see also Tractate Yoma, Chapter 3, Mishnayot 3 and 6) – a magician whose name was PARVA built this compartment through sorcery, and it is called by his name. Such I have found. But Maimonides wrote that he would dig into the wall in order to see from there how the Kohen would perform the Sacred Service and he was killed there.",
+                "ועל גגה היה בית הטבילה לכהן גדול ביו הכיפורים – the Kohen Gadol would engage in five [ritual] immersions on Yom Kippur (see Tractate Yoma, Chapter 3, Mishnah 3) when he would change from the golden clothing to white clothing and from what clothing to golden clothing. But the coming immersions on account of Yom Kippur, we require in a holy place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].” Except for the first immersion that does not come for Yom Kippur, for even the rest of the days of the year, a ritually clean person does not enter the Temple courtyard until he immerses, therefore, the first immersion was on the weekday on top of the Gate of the Water, which is the third gate that is in the south, and there was a spring/fountain of water there in the coming cubit, the spring of Etam, and there, he would perform his first immersion.",
+                "מסיבה – a stone building with a round ascent which goes around to ascend to the roof to the House of Parveh (see above) through the path of a winding staircase."
+            ],
+            [
+                "לשכת הגולה – on account of the name of the well that those who came up from the Exile dug.",
+                "אבא שאול אומר – that chamber of wood was the chamber of the High Priest. This is the chamber of the assessors that is taught in the Mishnah the beginning of [Tractate] Yoma (Chapter 1, Mishnah 1): Seven days prior to Yom Kippur, they would separate the High Prieest from his home to the Chamber of Parhedrin/Palhedrin.",
+                "וגג שלשתן שוה – one arched ceiling for all three (i.e., the Chamber of the Wood, The Chamber of the Exile and the Chamber of the Hewn Stones).",
+                "שם היתה סנהדרי גדולה של ישראל יושבת – at the sides of the unsanctified area that is within/ Because the Chamber of Hewn Stones was half in the sacred [area] and half in the unconsecrated [area]. But in the half of the sacred [area], it was not possible for the Sanhedrin to sit [and meet], for there was no sitting in the Temple courtyard other than for the kings of the House of David alone, as it is written (Second Samuel 7:18): “Then David came and sat beore the LORD.”"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מדות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..0e1ff90dcbb174541ec5788608da338bc78b6223
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/On Your Way.json	
@@ -0,0 +1,292 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Middot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מדות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>בשלשה מקומות הכהנים שומרים.</b> לא מפני פחד לסטים וגנבים, אלא שכבוד וגדולה הוא לבית שלא יהא בלא שומרים, ושמירה זו מצותה כל הלילה. והני שלשה מקומות שהכהנים שומרים, כנגד מה שכתוב בתורה (במדבר ג׳:ל״ח) והחונים לפני המשכן קדמה וגו׳ שומרים משמרת למשמרת, רמז לשלשה משמרות בשלשה מקומות. וכשם שבמשכן היו אהרן ושני בניו שומרים בשלשה מקומות, אף בבית עולמים כן:",
+                "<b>בית אבטינס ובית הניצוץ.</b> שתי עליות היו בנויות בצד שערי העזרה. ובית המוקד לא היתה עליה אלא כיפה, ארקוול״ט בלע״ז, עשויה בארץ, כך מפורש בריש מסכת תמיד:",
+                "<b>והלוים בעשרים ואחד מקום.</b> שבכ״ד מקומות היו צריכים לשמור המקדש. כדכתיב בדברי הימים [א כ״ו], למזרח הלוים ששה, לצפונה ליום ארבעה, לנגבה ליום ארבעה, ולאסופים שנים שנים, לפרבר למערב ארבעה למסלה, שנים לפרבר, הרי כאן כ״ד משמרות, שלשה מהן היו לכהנים כדאמרן ברישא, ועשרים ואחד ללוים. ואע״ג דקרא לא אמר אלא לוים, כהנים נמי קרויין לוים, דכתיב (יחזקאל מ״ד:ט״ו) והכהנים הלוים בני צדוק:",
+                "<b>חמשה.</b> שומרים, על חמשה שערי הר הבית:",
+                "<b>וארבעה.</b> שומרים אחרים על ארבע פנותיו:",
+                "<b>מתוכו.</b> מבפנים לחומת הר הבית:",
+                "<b>על חמשה שערי עזרה.</b> האי תנא סבר חמשה שערים בלבד היו לעזרה. ואפילו לדברי האומר לקמן שבעה שערים היו, מודה שלא היה משמר אלא על חמשה:",
+                "<b>על ארבע פנותיה מבחוץ.</b> לפי שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, ולא היה אפשר לשומר לשמור בעמידה כל הלילה, לפיכך היו השומרים בפנות העזרה וכן השומרים בשערי העזרה שומרים מבחוץ כדי שיהיו מותרין בישיבה, ואסמכוה אקרא, דכתיב שנים לפרבר, כלפי בר, כלומר חוץ לחומת העזרה:\n\n"
+            ],
+            [
+                "<b>איש הר הבית.</b> ממונה על כל השומרים:\n\n"
+            ],
+            [
+                "<b>משמשין כניסה ויציאה.</b> שבהן היו נכנסין ויוצאים להר הבית:",
+                "<b>קיפונוס מן המערב.</b> שער של הר הבית שבצד מערב קיפונוס שמו, ושל צפון טדי שמו:",
+                "<b>עליו שושן הבירה צורה.</b> כשעלו מן הגולה צוו להם מלכי פרס לצייר צורת שושן הבירה על שערי הבית, כדי שיהיה להם מורא מלכות, וציירוהו בשער המזרח:",
+                "<b>כהן גדול השורף את הפרה.</b> מתניתין ר׳ מאיר היא דסבר אין פרה אדומה נשרפת אלא בכהן גדול. ואינה הלכה:",
+                "<b>וכל מסעדיה.</b> כל הכהנים המסייעים וסועדים לכהן השורף אותה:",
+                "<b>להר המשחה.</b> להר הזיתים שהוא במזרחו של ירושלים, שם היו שורפין את הפרה:\n\n"
+            ],
+            [
+                "<b>שער הדלק.</b> על שם שהיו מכניסים דרך שם עצים של מערכה הדולקים על המזבח נקרא שער הדלק:",
+                "<b>שני לו שער הבכורות</b> גרסינן, ששם היו מכניסים הבכורות ששחיטתן בדרום:",
+                "<b> שער המים.</b> כדכתיב בספר יחזקאל (מ״ז ב׳) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו מים יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה נעשים כמלוא פי פך קטן, והיינו דקרי להם מים מפכים:",
+                "<b>שער ניקנור.</b> מפורש במסכת יומא:",
+                "<b>פנחס המלביש.</b> ממונה היה להלביש הכהנים בשעת עבודה ולהפשיטן אחר עבודה ולשמור בגדי כהונה:",
+                "<b>לשכת עושי חביתין.</b> בה היו עושין המנחה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב, ועל שם שנאמר בה (ויקרא ו׳:י״ג-י״ד) על מחבת בשמן תיעשה, נקראת חביתין:  "
+            ],
+            [
+                "<b>וכמין אכסדרה היה.</b> שני כותלים אחד מצד זה ואחד מצד זה לשער, היו בולטין ויוצאים מחוץ לחומת העזרה לצד הר הבית, ועלייה בנויה למעלה על אותן שני כותלים:",
+                "<b>ופתח היה לו לחיל.</b> באחד מן הכתלים היה פתח היוצא לחיל דהיינו מקום לפנים מחומת הר הבית מחוץ לעזרה והוא קרוי חיל:",
+                "<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:",
+                "<b>בית המוקד.</b> על שם שמדורות דולקים בה תמיד להתחמם שם הכהנים מפני שהולכים יחפים, קרוי בית המוקד. ובית גדול היה, ולארבע פינותיו היו ארבע לשכות קטנות כדמפרש ואזיל:\n\n"
+            ],
+            [
+                "<b>כקיטונות.</b> כחדרים קטנים הפתוחים לבית גדול של מלכים דהיינו טרקלין:",
+                "<b>שתים בקודש ושתים בחול.</b> שבית המוקד קצתו בנוי בתוך העזרה המקודשת ומקצתו בחול:",
+                "<b>וראשי פספסין.</b> ראשי קורות יוצאים מן הכותל עד המקום שהוא קודש, כדי לדעת איזה קודש ואיזה חול ולאכול קדשים בקודש:",
+                "<b>לשכת טלאי קרבן.</b> שהיו שם טלאים מבוקרים לתמידים, כדתנן אין פוחתים מששה טלאים בלשכת טלאים:",
+                "<b>לשכת עושי לחם הפנים.</b> בית גרמו היו עושים לחם הפנים שם:",
+                "<b>ששקצום מלכי יון.</b> שהקטירו עליו לעבודה זרה. ובמסכת שקלים ובמסכת תמיד קורא לה לשכת החותמות:",
+                "<b>בה יורדין לבית הטבילה.</b> באותה לשכה היה יורד הכהן שראה קרי והולך במחילה (שאחר) [צ״ל שתחת] בית המקדש לבית הטבילה, ושם מדורה שמתחמם בה הכהן לאחר שטבל ועלה ונסתפג, ולשכת המוקד היא קרויה, והיא פתוחה לבית המוקד הגדול:\n\n"
+            ],
+            [
+                "<b>אחד פתוח לחיל.</b> הפתח שבצפון בית המוקד היה פתוח לחיל, ושבדרומו היה פתוח לעזרה:",
+                "<b>פשפש קטן.</b> שער קטן בתוך השער הגדול:",
+                "<b>שבו נכנסים לבלוש את העזרה.</b> שהיו נכנסים בכל בוקר דרך אותו פשפש לחפש על כל כלי שרת שבעזרה שיהיו כולן במקומן. והכי תנן במסכת תמיד [פרק א׳] נטל את המפתח ופתח את הפשפש ונכנס מבית המוקד לעזרה וכו׳ אלו הולכים באכסדרה דרך המזרח ואלו הולכים באכסדרה דרך המערב, היו בודקין והולכין עד שמגיעים למקום עושה חביתין, הגיעו, אלו ואלו אומרים שלום הכל שלום, כלומר כל כלי שרת הן במקומן בשלום:",
+                "<b>לבלוש.</b> תרגום ויחפש, ובלש:\n\n"
+            ],
+            [
+                "<b>בית המוקד כיפה.</b> בנין של בית המוקד לא היה עליה, אלא כיפה ארקוול״ט בלע״ז עשויה בארץ:",
+                "<b>מוקף רובדים של אבן.</b> אצטבאות סביב של אבני גזית היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:",
+                "<b>וזקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדים:",
+                "<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והם היו השומרים:",
+                "<b>איש כסתו בארץ.</b> שלא היו רשאים לשכב שם על גבי מטות אלא בארץ, כדרך ששומרי חצרות המלכים עושים:",
+                "<b>כסתו.</b> לשון כרים וכסתות:\n\n"
+            ],
+            [
+                "<b>הגיע זמן הנעילה.</b> לנעול שערי העזרה:",
+                "<b>הכהן מבפנים ובן לוי יושב לו מבחוץ.</b> שהלוים טפלים לכהנים, כמה שנאמר (במדבר י״ח:ב׳) וילוו עליך וישרתוך. הלכך בבית אבטינס ובבית הנצוץ שהיו עליות, היו הכהנים שומרים למעלה ולוים למטה. ובית המוקד שלא היתה אלא כיפה על הארץ, היה כהן מבפנים ובן לוי מבחוץ:",
+                "<b>במסיבה.</b> במחילה המהלכת תחת הבירה, שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה, כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:",
+                "<b>והנרות דולקים.</b> במחילה מכאן ומכאן: ",
+                "<b>במסיבה ההולכת תחת החיל יוצא.</b> ואינו חוזר לבית המוקד לפי שהוא טבול יום. ואין הלכה כר׳ אליעזר בן יעקב, אלא כדתנן בריש תמיד, בא וישב לו אצל אחיו הכהנים בבית המוקד עד שהשערים נפתחים יוצא והולך לו, שאע״ג שטבול יום אסור ליכנס לעזרת נשים דהיינו מחנה לויה, לזה הקלו, לפי שנטמא בפנים:"
+            ]
+        ],
+        [
+            [
+                "<b>הר הבית היה חמש מאות אמה.</b> מוקף חומה סביב:",
+                "<b>רובו מן הדרום שני לו מן המזרח.</b> כלומר, הרוחק שיש מחומת הר הבית לחומת העזרה לצד דרום, יותר מן הרוחק שיש ביניהן מצד מזרח. והרוחק שיש ביניהן מצד מזרח יותר מן הרוחק שיש ביניהן לצד צפון, והצפוני יותר מן המערב:\n\n"
+            ],
+            [
+                "<b>נכנסים דרך ימין ומקיפין דרך שמאל.</b> כגון הנכנסים דרך שערי חולדה שהן מן הימין, מקיפין דרך שער הטדי:",
+                "<b>שאני אבל.</b> נשאלין אותו מה לך להקיף לשמאל, ואמר שאני אבל, אומרים לו השוכן בבית הזה ינחמך וכו׳:",
+                "<b>עשיתן כאילו עברו עליו את הדין.</b> אם הן אומרים לו כן, נראה כאלו חבריו עוותו הדין ונידוהו שלא כהלכה:",
+                "<b>יתן בלבך שתשמע לדברי חבירך.</b> דהשתא משמע שהוא עשה שלא כדין וצריך תשובה. והלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>לפנים.</b> מחומת הר הבית:",
+                "<b>סורג.</b> מחיצה העשויה נקבים נקבים כמטה מסורגת בחבלים, והיא עשויה מדפי עץ ארוכים וקצרים שמרכיבין אותן זו על זו באלכסון:",
+                "<b>וגזרו כנגדם שלש עשרה השתחויות.</b> כשמגיע כנגד כל פרצה ופרצה, משתחוה ומודה על אבדן מלכות יון:",
+                "<b>לפנים.</b> מאותו סורג היה מקום פנוי עשר אמות, והוא נקרא חיל:",
+                "<b>ושתים עשרה מעלות היו שם.</b> כדי לעלות משם לעזרת נשים:",
+                "<b>רום מעלה.</b> כל מעלה מהן גבוהה מחברתה חצי אמה. וכן המעלה הראשונה גבוהה מן הקרקע חצי אמה:",
+                "<b>ושלחה.</b> משך רוחב המעלה, דהיינו מקום דריסת הרגל, חצי אמה:",
+                "<b>חוץ משל אולם.</b> חוץ מן המעלות שבין האולם ולמזבח שלא היו כולם כן, כדתנן בפרק ג׳:",
+                "<b>חוץ מפתח של אולם.</b> דתנן לקמן באידך פרקין גבהו ארבעים אמה ורחבו עשרים:",
+                "<b>היו להן שקופות.</b> אבן מונחת על שתי המזוזות שהדלת שוקף עליו. ושקופות לשון משקוף:",
+                "<b>מפני שנעשה בהן נס.</b> כמו שמפורש ביומא פרק ג׳ [דף ל״ח ע״א]:",
+                "<b>מצהיבות</b> כמו מזהיבות שמראיתן דומה לזהב לפיכך לא הוצרכו לעשותו של זהב:"
+            ],
+            [
+                "<b>כל הכתלים שהיו שם.</b> בכל בניני הר הבית:",
+                "<b>היו גבוהים.</b> הרבה, עד שהיו כל הפתחים שבהן גובהן עשרים אמה, לבד ממה שעל הפתחים:",
+                "<b>חוץ מכותל מזרחי.</b> הוא התחתון לרגלי הר הבית:",
+                "<b>שהכהן השורף את הפרה עומד בהר המשחה.</b> הוא הר הזיתים אשר על פני ירושלים מקדם, ופני הכהן למערב ומתכוין ורואה מעל גובה ראש הכותל דרך השערים שלפנים ממנו את פתחו של היכל, כשהוא מזה בדם, כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד. ואם היה הכותל גבוה, אע״פ שהשערים מכוונות כולם זה כנגד זה, שער הר הבית כנגד שער עזרת נשים, ושער עזרת נשים כנגד שער העזרה הגדולה, ושער העזרה הגדולה כנגד פתח ההיכל, לא היה יכול לראות את פתח ההיכל דרך הפתחים, לפי שההר הולך ומגביה ועולה עד שקרקע פתח ההיכל גבוה (שתי) [כ״ב אמות] יותר מקרקע רגלי הר הבית, ונמצא שאסקופת ההיכל גבוהה ממשקוף פתח הר הבית [שתי] אמות שהרי לא היה פתח הר הבית גבוה אלא עשרים כדתנן לעיל, ונמצא שאין הכהן השוחט את הפרה יכול לראות חללו של פתח ההיכל דרך אותו פתח:  "
+            ],
+            [
+                "<b>אורך.</b> מן המזרח למערב:",
+                "<b>על רוחב.</b> מן הצפון לדרום:",
+                "<b>קטורות אלא שאינן מקורות.</b> מלשון והנה עלה קיטור הארץ (בראשית י״ט:כ״ח), כלומר מעלות עשן, לפי שאין להן תקרה:",
+                "<b>ומשלחים תחת הדוד.</b> לשרפן באש שתחת היורה שמבשלים בה השלמים, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים:",
+                "<b>מתליעין בעצים.</b> מסירין העצים שנמצא בהן תולעת, לפי שהן פסולים למערכה:",
+                "<b>לשכת מצורעים.</b> ששם המצורעים טובלים בשמיני לטהרתן כשבא להכניס ידו בפנים למתן בהונות ואע״פ שטבל מבערב:",
+                "<b>אמר ר׳ אליעזר בן יעקב שכחתי מה היתה משמשת.</b> מכלל דרישא כולה ר׳ אליעזר בן יעקב קאמר לה, והכי מוכח בגמרא דיומא דסתם מתניתין דמדות ר׳ אליעזר בן יעקב היא:",
+                "<b>וחלקה היתה בראשונה.</b> פירש רמב״ם, פרוצה, שלא היתה מוקפת מחיצה:",
+                "<b>כצוצטרה.</b> כמו גזוזטרא הקיפו סביב לעזרת נשים, שיהיו הנשים עומדות למעלה על הגזוזטרא והאנשים למטה לראות בשמחת בית השואבה, כדי שלא יבואו לידי קלות ראש:",
+                "<b>חמש עשרה מעלות.</b> גובה קרקע עזרת ישראל מעזרת נשים:",
+                "<b>לא היו תרוטות.</b> ארוכות ובעלי זויות כדרך כל המעלות, אלא עגולות כחצי גורן עגולה:  "
+            ],
+            [
+                "<b>וראשי פספסין.</b> ראשי קורות בולטים ויוצאים מן הכותל להבדיל בין עזרת ישראל לעזרת כהנים:",
+                "<b>מעלה היתה שם.</b> בעזרת ישראל:",
+                "<b>וגבוהה אמה.</b> ואורכה כאורך כל העזרה:",
+                "<b>ודוכן.</b> של לוים בנוי עליה ועשוי כמין אצטבא, וגובה הדוכן אמה וחצי:",
+                "<b>ובו שלש מעלות של חצי חצי אמה.</b> שעולין בהן לדוכן:",
+                "<b>כל העזרה.</b> מתחילת עזרת ישראל עד [אחררי] אחת עשרה אמה מקום פנוי שהיה אחורי בית הכפורת:",
+                "<b>על רוחב.</b> מצפון לדרום:",
+                "<b>שלשה עשר שערים.</b> כדקא חשיב להו ואזיל. והאומר שבעה שערים היו לעזרה נותן טעם לשלשה עשר השתחויות, כנגד שלשה עשר פרצות שפרצו מלכי יון בסורג, כדאמרינן לעיל בפרקין. וכולה מתניתין מפורשת בפרק קמא:"
+            ]
+        ],
+        [
+            [
+                "<b>המזבח היה שלשים ושתים אמה על שלשים ושתים אמה.</b> היה מביא דפוס מרובע עשוי מארבע קרשים, כל קרש ארכו שלשים ושתים אמות, ורוחב הקרש אמה והוא גבהו של הדפוס, וממלאו אבנים וסיד וזפת ועופרת מהותך והוא נעשה מקשה אחת של שלשים ושתים אמה על שלשים ושתים אמה גבוה אמה. וזהו יסוד:",
+                "<b>עלה אמה וכנס אמה.</b> אחר שעלה היסוד לגובה אמה מביא דפוס אחר שאורך כל קרש שלשים אמה ורוחב הקרש דהיינו גבהו של דפוס זה חמש אמות, ונתנו על היסוד, וממלאו אבנים וסיד וזפת ועופרת כראשון, ונדבק ביסוד ונעשה מקשה אחת של שלשים אמה על שלשים אמה עומד על היסוד. וזה נקרא סובב. והוא גבוה מן היסוד חמש אמות. והיינו כנס אמה, שהוא מתקצר מן היסוד אמה לכל רוח. וחוזר ומביא דפוס שלישי שהוא עשרים ושמונה אמה על עשרים ושמונה אמה, גבוה שלש אמות, ונותנו על הסובב, וממלאו כראשון, וזהו מקום המערכה שהוא ראשו של מזבח. נמצא היסוד בולט ויוצא מן הסובב אמה לכל צד, והסובב בולט מן מקום מערכה אמה לכל צד. ואח״כ מביא דפוס אמה על אמה גבוה אמה ונותנו על זוית המזבח וממלאו, והוא קרן המזבח. וכן לארבע זויות:",
+                "<b>מקום הלוך רגלי הכהנים.</b> שלא יהיו הכהנים צריכים להלך בין הקרנות, אלא מניחין אמה פנוי ממקום הקרנות ולפנים להלוך רגלי הכהנים:",
+                "<b>מתחילה.</b> בימי שלמה:",
+                "<b>לא היה אלא עשרים ושמונה על עשרים ושמונה.</b> וכונס ועולה של יסוד וסובב ומקום הקרנות ומקום הלוך רגלי הכהנים עד שנשאר מקום המערכה עשרים על עשרים:",
+                "<b>וכשעלו בני הגולה והוסיפו ד׳ אמות וכו׳</b> נמצא יסודו שלשים ושתים על שלשים ושתים, ומקום מערכתו עשרים וארבע על עשרים וארבע:",
+                "<b>ארבע אמות מן הדרום וארבע אמות מן המערב.</b> גרסינן. והכי מייתי לה בזבחים פרק קדשי קדשים:",
+                "<b>כמין גמא.</b> גימל יונית שהוא כמין נו״ן הפוכה שלנו. והתם מפרש דמשום שיתין דהיינו הנקבים שיורדין בהן הנסכים, הוסיפו למשוך המזבח לדרום ולמערב. דמעיקרא בימי שלמה, דרשו, מזבח אדמה, אטום כאדמה שלא יהא חלול, וכשהיו מנסכים על גבי המזבח בקרן דרומית מערבית היו הנסכים יורדין מן המזבח לרצפה ושותתים לבור שהיה כרוי שם אצל קרן דרומית מערבית סמוך למזבח, ולא היה בתוך המזבח. ובני הגולה הוסיפו בבנין המזבח עד שהיה אותו בור קלוט לתוך המזבח, ופתחו נקבים לראש המזבח כנגדו לירד שם הנסכים. שהם היו אומרים שתיה כאכילה, מה אכילה מתעכלת במזבח, דהיינו הקרבנות שנשרפים על גבי מזבח, אף שתיה דהיינו נסכים תבלע במזבח. וקרא דמזבח אדמה, דרשי ליה שיהא מחובר באדמה, שלא יבננו על גבי כיפים ולא על גבי מחילות:",
+                "<b>שנאמר והאריאל.</b> מקרא הוא ביחזקאל (מ״ג) שהיה מתנבא על מדת בית שני ושלעתיד לבא:",
+                "<b>והאריאל שתים עשרה.</b> מדות מקום המערכה קאמר שתים עשרה:",
+                "<b>אל ארבעת רבעיו.</b> מלמד שמאמצעיתו מודד שתים עשרה אמה לכל רוח, והיינו עשרים וארבע על עשרים וארבע:",
+                "<b>וחוט הסיקרא חוגרו באמצע.</b> חוט אדום היה עשוי סביב למזבח באמצעו לסוף חמש אמות של גובהו, דהיינו אמה אחת למטה מעליונו של סובב:",
+                "<b>להבדיל בין דמים העליונים.</b> חטאת בהמה ועולת העוף שדמן נזרק למעלה מחוט הסיקרא:",
+                "<b>לדמים התחתונים.</b> לכל שאר קרבנות שזריקת דמן למטה מן החוט:",
+                "<b>ואוכל בדרום אמה אחת כו׳</b> המזבח כולו היה בחלקו של בנימין, חוץ מאמה אחת על פני אורך הדרום ואמה אחת על פני אורך המזרח שהיה תופס מחלקו של יהודה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. ונמצאו שלש קרנות המזבח בחלקו של בנימין, וקרן דרומית מזרחית בלבד היתה בחלקו של יהודה. ולפי שבירך יעקב את בנימין זאב יטרף בבקר יאכל עד (בראשית מ״ט:כ״ז) ומתרגמינן ובאחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, לפיכך לא עשו יסוד למזבח בקרן דרומית מזרחית, לפי שלא היתה בחלקו של טורף, ולא היו דמים ניתנים למטה באותו קרן. וכשהיו עושים דפוס מרובע ליסוד למלאותו אבנים וסיד וזפת ועופרת כדאמרן, היו משימים עץ או כל דבר באותו זוית של דרומית מזרחית, כדי שלא תתמלא הזוית ההיא, ואח״כ שומטין העץ ונשאר אותו קרן פנוי בלי יסוד. ומפני זה נקרא החלק האמצעי של מזבח סובב, לפי שהוא מקיף וסובב את כל הקרנות, משא״כ ביסוד:\n\n"
+            ],
+            [
+                "<b>ובקרן מערבית דרומית.</b> למטה באמה של יסוד היו שני נקבים:",
+                "<b>שהדמים הניתנים על יסוד מערבי.</b> כגון שיירי הדם של חטאות הפנימיות, שלאחר כל המתנות היה שופך שיירי הדם על יסוד מערבי:",
+                "<b>ועל יסוד דרומי.</b> שיירי הדם של חיצוניות:",
+                "<b>יורדין.</b> דרך אותן נקבים, ומתערבים באמת המים שבעזרה, ומשם יוצאין לנחל קדרון. ובעלי גנות היו קונים אותן מן הגזברים לזבל בהן את הקרקע:\n\n"
+            ],
+            [
+                "<b>באותו הקרן.</b> של מערבית דרומית:",
+                "<b>שבו יורדין לשית.</b> לחלל שתחת המזבח כנגד מקום הנסכים:",
+                "<b>וכבש היה, לדרומו של מזבח.</b> כמין גשר משופע ועשוי מדרון שבו עולין ויורדין מן המזבח. שלא היה אפשר לעלות לו במעלות משום שנאמר (שמות כ׳:כ״ג) ולא תעלה במעלות על מזבחי:",
+                "<b>ורבובה.</b> כמין חלון חלול. ואמה על אמה היה, ובכבש עצמו למערבו היה עומד:",
+                "<b>רבובה.</b> כמו נבובה, לשון נבוב לחות:",
+                "<b>נותנים פסולי חטאת העוף.</b> שיהיו שם עד שיבואו לידי נותר ואח״כ יצאו לבית השריפה:\n\n"
+            ],
+            [
+                "<b>מבקעת בית כרם.</b> היו מביאים אותן:",
+                "<b>מן הבתולה.</b> קרקע שלא חפרו שם מעולם:",
+                "<b>והפגימה.</b> פוסלת באבנים, בכל דבר. ואפילו לא נפגמו בברזל:",
+                "<b>ומלבנים אותן.</b> בסיד, פעמים בשנה:",
+                "<b>רבי אומר כו׳</b> לא פליג אתנא קמא, אלא מוסיף לומר דבכל ערב שבת היו מקנחים אותן במפה מפני הדמים:",
+                "<b>לא היו סדין אותו בכפים.</b> אמלתיה דתנא קמא מהדר, כשהיו מלבנים אותן בסיד פעמים בשנה, לא היו סדין אותן בכפות של בנאים שרגילים לסוד בו:  "
+            ],
+            [
+                "<b>וטבעות היו בצפונו של מזבח.</b> לפי שלא היו כופתים את התמיד כדתנן במסכת תמיד, התקין יוחנן כהן גדול עשרים וארבע טבעות לעשרים וארבעה משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת שהיו מכניסים בהן צואר בהמה בשעת שחיטה ונועצים ראש הטבעת בארץ. והיו לצפונו של מזבח, לפי שקדשי קדשים שחיטתן בצפון:",
+                "<b>שמונה עמודים ננסים.</b> עמודים של אבן נמוכין:",
+                "<b>ורביעין של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:",
+                "<b>ואונקליות.</b> כעין מזלגות אנציני״ש בלע״ז:",
+                "<b>היו קבועין.</b> באותן רביעין של ארז, ותולין בהן הבהמה:",
+                "<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היו בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:",
+                "<b>על שלחנות של שיש.</b> שעליהן מדיחין הקרבים, לפי שהשיש מקרר ומצנן ושומר הבשר שלא יסריח:\n\n"
+            ],
+            [
+                "<b>הכי גרסינן, רום מעלה חצי אמה ושלחה אמה, אמה אמה ורובד שלש, אמה אמה ורובד שלש, העליונה אמה אמה ורובד ארבע.</b> ר׳ יהודה אומר העליונה אמה אמה ורובד חמש. כך כתב רבי ברוך שמצא בנוסחאות ישנות מדוייקות. והכי פירושה, רום, גובה המעלה, חצי אמה. כמו שהיו כולן:",
+                "<b>ושלחה.</b> דהיינו משך רוחב המעלה, שזהו מדרך הרגל, היה אמה. ומעלה שניה ושלישית, כל אחת היה שלחה אמה, והיינו אמה אמה דקתני:",
+                "<b>ורובד שלש.</b> מעלה רביעית היה רחבה שלש אמות. ורובד דקתני, היינו שורה של רצפה, כמו מוקף רובדים של אבן, על הרובד הרביעי שבעזרה. לפי שהרצפה היתה רחבה בלא מעלה, ומשום הכי לא אמר שלחה שלש, אלא רובד שלש, כלומר שורת הרצפה:",
+                "<b>ואמה אמה.</b> כלומר מעלה חמישית וששית, כל אחת היה שלחה אמה:",
+                "<b>ורובד שלש.</b> מעלה שביעית היה רחבה שלש אמות:",
+                "<b>העליונה אמה אמה ורובד ארבע.</b> פירוש, המעלה העליונה שהיא המעלה של שתים עשרה לאחר ארבע מעלות שהיה לכל אחת אמה, המעלה העליונה היתה רחבה ארבע אמות עד האולם. נמצאו כל המעלות תשע עשרה אמות מן הראשונה עד האולם. ושלש אמות רוחב של רצפה חלקה היה מן המזבח עד תחילת המעלות, הרי עשרים ושתים אמות בין האולם ולמזבח:",
+                "<b>ר׳ יהודה אומר העליונה רובד חמש.</b> עד האולם. דסבר לסוף שתי אמות של מזבח מתחילות המעלות:\n\n"
+            ],
+            [
+                "<b>חמש אמלתראות.</b> קורות מצויירות ומכויירות:",
+                "<b>של מילת.</b> של אילן שגדלים בו עפצים שקרויין מילין. כדאמרינן בגיטין [דף י״ט] חיישינן שמא במי מילין כתבו:",
+                "<b>התחתונה.</b> הקורה התחתונה מושכבת על משקוף הפתח לרחבו של פתח שהוא רחב עשרים אמה, והקורה עודפת על הפתח אמה מזה ואמה מזה, נמצא ארכה עשרים ושתים. וקורה שניה שלמעלה הימנה עודפת על הראשונה אמה מזה ואמה מזה, נמצא ארכה עשרים וארבעה. והשלישית עשרים ושש, והרביעית עשרים ושמונה, וחמישית שלשים:",
+                "<b>ונדבך.</b> שורה. כמו נדבכים די אבן גלל (עזרא ו׳:ד׳):",
+                "<b>בין כל אחת ואחת.</b> חמש קורות אלו לא היו נוגעות זו בזו, אלא שורה של בנין של אבנים היתה בין זו לזו:\n\n"
+            ],
+            [
+                "<b>שלא יבעטו.</b> שלא יטו הכתלים ליפול מחמת גובהן, והיו הכלונסות הללו הנמשכים מכותל זה לכותל זה סומכים שני הכתלים שלא יפלו:",
+                "<b>ורואין את העטרות.</b> שבחלונות של היכל:",
+                "<b>כל מי שהוא מתנדב.</b> זהב להיכל ורוצה שהזהב עצמו שהתנדב יתנוהו בהיכל לפי שהיה כולו מצופה זהב, היה עושה מאותו זהב שמתנדב כדמות גרגיר או עלה או אשכול ותולה בה:",
+                "<b>ונמנו עליה שלש מאות כהנים.</b> מכובד הזהב מרובה שהיה בה, הוצרכו שלש מאות כהנים לטלטלה ולפנותה ממקום למקום. וזה אחד מן המקומות שדברו חכמים לשון הבאי, דלאו דוקא שלש מאות כהנים, ולא נתכוין ר׳ אליעזר ברבי צדוק אלא להודיע שזהב הרבה התנדבו שם:"
+            ]
+        ],
+        [
+            [
+                "<b>פתחו של היכל.</b> שתים בפנים. בעובי הכותל שכלפי פנים:",
+                "<b>ושתים בחוץ.</b> בעוביו שכלפי החוץ. שעוביו של כותל ההיכל היה שש אמות, ולסוף אמה חיצונה של עובי הכותל היו הדלתות החיצונות אחד לימין הפתח ואחד לשמאלו, כל דלת מהן רחבה חמש אמות, וכשהיו נעולות היו נוגעות זו בזו וסותמות רוחב חלל הפתח שרחבו עשר אמות, וכשהיו נפתחות לצד פנים מכסות חמש אמות של עובי הכותל. ושתים דלתות אחרות כמדות אלו היו קבועות בסוף עובי הכותל לצד פנים, וכשהן נפתחות מכסות חמש אמות מפה וחמש אמות מפה מרוחב כותל ההיכל בפנים, ושם לא היה הכותל טוח בזהב כמו שאר הבית, לפי שלא היה נראה:",
+                "<b>אצטרמיטה.</b> לוחות של פרקים מחוברות על ידי חוליות, והן נפתחות, וכשרוצה נכפפות ונכפלות זו על זו. כך היו כל הדלתות הללו בין שלפנים בין שלחוץ מחוברות על ידי חוליות, ולסוף חצי אמה של עובי הכותל היו קבועות, בין הדלתות שבפנים בין אותן שבחוץ, וחמש אמות של עובי הכותל מפסיקות בין הדלתות החיצונות לדלתות הפנימיות. וכל דלת היה חמש אמות מחובר משתי לוחות, כל לוח שתי אמות ומחצה, וכשנפתח הדלת החיצון לצד פנים היה חציו נכפף ונכפל זה על זה, ומכסה מעובי הכותל אמתים וחצי, וכן הדלת הקבוע בפנים כשנפתח לצד חוץ היה אף הוא נכפף ונכפל ומכסה האמתים וחצי שנשארו מעובי הכותל:",
+                "<b>שנאמר ושתים דלתות לדלתות שתים.</b> אלמא כל דלת ודלת היתה חלוקה לשתים:\n\n"
+            ],
+            [
+                "<b>ושני פשפשין.</b> שני פתחים קטנים אחד מימין שער הגדול של היכל ואחד משמאלו, רחוקים קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח, בשל עתיד, ומסתמא כך היה בבית עולמים:",
+                "<b>ופתח את הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל. ומן התא נכנס להיכל, והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים, ופותחו ובא לו אל שער השני שבסוף עובי הכותל מבחוץ ועומד בפנים ופותחו:",
+                "<b>רבי יהודה אומר בתוך עוביו של כותל היה מהלך.</b> קסבר דמן התא לא היה נכנס להיכל, אלא מן התא היה מהלך בתוך עוביו של כותל עד שנמצא עומד בין שני השערים, ופותח את דלתות של שער החיצון מבפנים, ודלתות של שער הפנימי מבחוץ:\n\n"
+            ],
+            [
+                "<b>תאים.</b> לשכות:",
+                "<b>חמשה עשר בצפון.</b> לקמן בפרקין כי חשיב מצפון לדרום שבעים אמה, קא תני כותל המסיבה חמש, והמסיבה שלש, כותל התא חמש, והתא שש, וכותל ההיכל שש. וכנגדן קחשיב בדרום. ולאו למימרא דעובי כותל המסיבה ועובי כותל התא ועובי כותל ההיכל שלצד צפון היה כך, אלא עובי הכותל עם החלל שבינו ובין הכותל השני הוא מונה, ובחמש של כותל המסיבה ושלש של מסיבה וחמש של כותל התא ושש של התא ושש של כותל ההיכל, בכל אחד מאלו החמשה היתה לשכה אחת דהיינו תא, הרי חמשה תאים בצפון. וכנגדן בדרום. ועל אלו החמשה היו בנויין חמשה אחרים, ועוד חמשה על גביהן, הרי חמשה עשר תאים לצפון וחמשה עשר לדרום. וכן במערב קחשיב לקמן בפרקין כותל ההיכל שש והתא שש וכותל התא חמש, בכל אחד מהם היה לשכה, שלא היה הכותל עב שש אלא הכותל עם התא שבו היה שש, והתא [האחר] שחוצה לו היה שש, וכותל התא האחר שחוץ להם עם התא שבו היה חמש, הרי שלש לשכות. ושלש לשכות אחרות בנויות על גבי אלו השלש, ושתים על גביהן, הרי שמונה תאים למערב:",
+                "<b>ואחד לפשפש.</b> לתא שיש בו הפשפש הצפוני שבאותו תא נכנסים להיכל. וסתם מתניתין כרבנן דאמרי לעיל נכנס לתא ומן התא להיכל. דלא כר׳ יהודה דאמר בתוך עביו של כותל היה מהלך:\n\n"
+            ],
+            [
+                "<b>התחתונה חמש.</b> מחוץ לכותל המסיבה שהוא הכותל החיצון של הקודש היו יציעים, דהיינו גזוזטראות מקיפים את הבית משלש רוחות מערב צפון ודרום, והיו היציעים הללו תחתיים שניים ושלישים. היציע התחתונה חמש באמה רחבה, והרובד שעליה דהיינו התקרה שעל התחתונה שהיא הרצפה של התיכונה, שש באמה רחבה, לפי שכותל המסיבה היה הולך ומיצר כלפי מעלה, וכשהגיע אל הרובד שעל גבי התחתונה היה נכנס לפנים אמה אחת, ועל אותה אמה הבולטת היו נתונים קורות היציע, נמצאת היציע התיכונה רחבה אמה אחת יותר מן התחתונה, דהיינו אותה אמה שנכנס הכותל לפנים. וכן כשמגיע לרובד שעל גבי התיכונה שהיא הרצפה של שלישית, היה הכותל מיצר ונכנס לפנים אמה אחת, כדי שיניח ראש הקורה על אותה אמה, שכותל התיכונה בולט ויוצא לחוץ יותר מכותל העליונה, ונמצאת היציע העליונה רחבה אמה יותר מן התיכונה ושתי אמות יותר מן התחתונה. וזהו שנאמר (מלכים א ו׳:ו׳) כי מגרעות נתן לבית חוצה לבלתי אחוז בקירות הבית, כלומר היה מגרע ומחסר בעובי הכותל מבחוץ אמה אחת ברובד של התיכונה, ועוד אמה אחרת ברובד של העליונה, כדי שיהיה לו מקום לשום בהם ראשי הקורות של הרובד, כדי שלא יצטרך לאחוז בקירות הבית לעשות חורין בכותל ולתחוב שם ראשי הקורות:\n\n"
+            ],
+            [
+                "<b>ומסבה.</b> כמין מחילה ומערה:",
+                "<b>שבה היו עולים לגגות התאים.</b> ומפני שהעולה בה עולה דרך היקף ויורד דרך היקף, קרוי מסיבה:",
+                "<b>ולולין.</b> ארובות שעושים בעליות:",
+                "<b>משלשלים את האומנים.</b> מורידין אותם בחבל בתוך התיבות, כדי שלא יהנו בראיית בית קודש הקדשים, אלא מתקנין מה שצריך בלבד ועולין:\n\n"
+            ],
+            [
+                "<b>מאה על מאה.</b> מאה אורך ומאה רוחב:",
+                "<b>אוטם.</b> בנין אטום וסתום להיות יסוד לבית, שעליו מעמידין הכתלים:",
+                "<b>אמה כיור.</b> הקורה התחתונה של תקרה היתה עוביה אמה. ולפי שהיתה טוחה בזהב ומצויירת ציורים נאים נקראת כיור:",
+                "<b>ואמתיים בית דלפה.</b> הקורות העליונות הנשענות על הקורה התחתונה היה עוביין שתי אמות, והן קרויין בית דלפה, לפי שהנסרין של תקרה מחוברין על ידן. תרגום במחברת, בבית לופי. ואין לתמוה היאך היתה הקורה התחתונה שהכל נשען עליהם עוביה אמה אחת בלבד והקורות העליונות שאין סובלות משא כל כך היה עוביין שתי אמות, לפי שהקורה התחתונה מתוך שהיתה רחבה ביותר בעובי אמה היתה חזקה ובריאה ויכולה לקבל הבנין שעליה, אבל הקורות העליונות שלא היו רחבות אלא טפח או פחות צריכות להיות עבות יותר. אי נמי, היו הקורות העליונות עוביין שתי אמות כדי להרחיק התקרה מן הקורה התחתונה, לפי שהיא מצויירת ציורים נאים, ואם היתה התקרה סמוכה לה לא היו ציוריה נראות וניכרות כל כך:",
+                "<b>תקרה.</b> הנסרים שנותנין על הקורות היו עוביין אמה:",
+                "<b>מעזיבה.</b> הטיט והאבנים והסיד שנותנין על הנסרין:",
+                "<b>כלה עורב.</b> טס של ברזל חד כמין סייף וגבהו אמה היה מונח על גבי המעקה, כדי שלא ינוחו העופות עליו, לפיכך נקרא כלה עורב שמכלה העורבים משם:\n\n"
+            ],
+            [
+                "<b>כותל האולם.</b> עובי כותל האולם לצד מזרח חמש אמות. וכן כותל ההיכל עוביו שש לצד מזרח:",
+                "<b>ותוכו.</b> חללו של היכל ארבעים אמה:",
+                "<b>ואמה טרקסין.</b> כותל המפסיק בין ההיכל לבין קדשי הקדשים קרוי טרקסין, על שם שסוגר על הארון והלוחות שניתנו בסיני. טרק בלשון ארמי סגירה, כמו טרוקי גלי [ברכות כ״ח ע״א]. סין, סיני. ועוביו של כותל זה, אמה. ולא הכריעו בו חכמים אי קדושתו כקדושת פנים או כקדושת חוץ, לפיכך עשו בבית שני שתי פרוכות, אחת חיצונה ואחת פנימית, וביניהן אויר אמה, לקלוט ביניהן אויר מקום הכותל שהיה עוביו אמה:",
+                "<b>כותל ההיכל שש.</b> כבר פירשנו לעיל שלא היה כותל ההיכל שבצד מערב עוביו שש, אלא עובי כותל ההיכל עם המקום הפנוי שבינו ובין הכותל השני שחוצה לו היה שש אמות. ועובי כותל השני שקרוי תא עם המקום הפנוי שבינו ובין הכותל השלישי שש אמות. ועובי הכותל השלישי שקרוי כותל התא עם המקום הפנוי שבינו ובין הכותל הרביעי החיצון היה חמש אמות. ושלשת המקומות הפנויין שבין ארבעה כתלים הן התאים. ועליהן תאים אחרים, כאותה ששנינו למעלה במערב שלשה על גבי שלשה ושנים על גביהן. וכן מצפון לדרום כותל המסבה חמש כו׳, כולן עם החלל שבין כותל לכותל, הכל כמו שפירשתי לעיל:",
+                "<b>חמש עשרה אמה מן הצפון.</b> שכותל האולם עוביו חמש אמה, והאולם עשר אמות לצפון וכן לדרום:",
+                "<b>בית החליפות.</b> על שם הסכינים שגונזים שם, קרוי בית החליפות, שכן בלשון רומי קורין לסכינים הגדולים חלפים:",
+                "<b>צר מאחוריו.</b> לצד מערב, ורחב מלפניו לצד מזרח. ולא אתפרש לי האיך, שהרי מאה על מאה היה בשוה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל העזרה.</b> כל היקף העזרה, שבתוך אותו היקף נבנה הבית לצד מערבו, והחצר והמזבח במזרחו:",
+                "<b>אורך מאה ושמונים ושבע.</b> מן המזרח למערב:",
+                "<b>על רוחב מאה ושלשים וחמש.</b> מן הצפון לדרום:",
+                "<b>מקום דריסת רגלי ישראל.</b> והיא הנקראת עזרת ישראל. ומקום דריסת רגלי הכהנים קרויה עזרת כהנים:",
+                "<b>המזבח שתים ושלשים.</b> מפורש לעיל ריש פרק ג׳:",
+                "<b>ההיכל מאה אמה.</b> עובי כותל אולם, וחללו של אולם, ועובי כותל ההיכל, וחללו, ואמה טרקסין, וחלל בית קדשי הקדשים, וכותל ההיכל למערב, והתא וכותל התא, הכל מאה אמה כמפורש בפרקין דלעיל:",
+                "<b>ואחת עשרה אמה אחורי בית הכפורת.</b> מכותל החיצון של היכל לצד מערב עד הכותל מערבי של עזרה היה אחת עשרה אמה של חלל עם עובי הכותל, קרוי אחורי בית הכפורת:\n\n"
+            ],
+            [],
+            [
+                "לשכת הפרוה. אדם מכשף ששמו פרוה בנה אותה לשכה על ידי מכשפות, ונקראת על שמו. כך מצאתי. ורמב״ם כתב, שהיה חותר בקיר כדי לראות משם היאך היה כהן עובד העבודה ונהרג שם:",
+                "<b>ועל גגה היה בית הטבילה לכהן גדול ביום הכיפורים.</b> חמש טבילות שטובל כהן גדול ביום הכיפורים כשהוא משנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, כולם היו על גג בית הפרוה, לפי שהיתה מקודשת בקדושת העזרה. וטבילות הבאות מחמת יום הכיפורים בעינן במקום קדוש כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש. חוץ מטבילה ראשונה שאינה באה בשביל יום הכיפורים שאף שאר כל ימות השנה אין אדם טהור נכנס לעזרה עד שיטבול, הלכך טבילה ראשונה היתה בחול על גבי שער המים, הוא שער השלישי שבדרום, ומעין של מים היה משוך שם באמה הבאה מעין עיטם, ושם היה טובל טבילה הראשונה:",
+                "<b>מסיבה.</b> בנין אבנים מעלות מגולגלות וסובבות לעלות לגג בית הפרוה דרך המסיבה:\n\n"
+            ],
+            [
+                "<b>לשכת הגולה.</b> על שם בור שכרו שם עולי גולה:",
+                "<b>אבא שאול אומר.</b> אותה לשכת העץ היא היתה לשכת כהן גדול. והיא לשכת פרהדרין דתנן בריש יומא, שבעה ימים קודם יום הכפורים מפרישין כהן גדול מביתו ללשכת פרהדרין:",
+                "<b>וגג שלשתן שוה.</b> קירוי אחד לשלשתן:",
+                "<b>שם היתה סנהדרי גדולה של ישראל יושבת.</b> בצד החול שבה. לפי שלשכת הגזית היתה חציה בקודש וחציה בחול, ובחציה של קודש לא היה אפשר לסנהדרין לשבת, שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, דכתיב (שמואל ב ז׳:י״ח) ויבוא המלך דוד וישב לפני ה׳:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..460e081106e19cac06d79498f8a7952ff9c9feab
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Middot/Hebrew/merged.json	
@@ -0,0 +1,288 @@
+{
+    "title": "Bartenura on Mishnah Middot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Middot",
+    "text": [
+        [
+            [
+                "<b>בשלשה מקומות הכהנים שומרים.</b> לא מפני פחד לסטים וגנבים, אלא שכבוד וגדולה הוא לבית שלא יהא בלא שומרים, ושמירה זו מצותה כל הלילה. והני שלשה מקומות שהכהנים שומרים, כנגד מה שכתוב בתורה (במדבר ג׳:ל״ח) והחונים לפני המשכן קדמה וגו׳ שומרים משמרת למשמרת, רמז לשלשה משמרות בשלשה מקומות. וכשם שבמשכן היו אהרן ושני בניו שומרים בשלשה מקומות, אף בבית עולמים כן:",
+                "<b>בית אבטינס ובית הניצוץ.</b> שתי עליות היו בנויות בצד שערי העזרה. ובית המוקד לא היתה עליה אלא כיפה, ארקוול״ט בלע״ז, עשויה בארץ, כך מפורש בריש מסכת תמיד:",
+                "<b>והלוים בעשרים ואחד מקום.</b> שבכ״ד מקומות היו צריכים לשמור המקדש. כדכתיב בדברי הימים [א כ״ו], למזרח הלוים ששה, לצפונה ליום ארבעה, לנגבה ליום ארבעה, ולאסופים שנים שנים, לפרבר למערב ארבעה למסלה, שנים לפרבר, הרי כאן כ״ד משמרות, שלשה מהן היו לכהנים כדאמרן ברישא, ועשרים ואחד ללוים. ואע״ג דקרא לא אמר אלא לוים, כהנים נמי קרויין לוים, דכתיב (יחזקאל מ״ד:ט״ו) והכהנים הלוים בני צדוק:",
+                "<b>חמשה.</b> שומרים, על חמשה שערי הר הבית:",
+                "<b>וארבעה.</b> שומרים אחרים על ארבע פנותיו:",
+                "<b>מתוכו.</b> מבפנים לחומת הר הבית:",
+                "<b>על חמשה שערי עזרה.</b> האי תנא סבר חמשה שערים בלבד היו לעזרה. ואפילו לדברי האומר לקמן שבעה שערים היו, מודה שלא היה משמר אלא על חמשה:",
+                "<b>על ארבע פנותיה מבחוץ.</b> לפי שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, ולא היה אפשר לשומר לשמור בעמידה כל הלילה, לפיכך היו השומרים בפנות העזרה וכן השומרים בשערי העזרה שומרים מבחוץ כדי שיהיו מותרין בישיבה, ואסמכוה אקרא, דכתיב שנים לפרבר, כלפי בר, כלומר חוץ לחומת העזרה:\n\n"
+            ],
+            [
+                "<b>איש הר הבית.</b> ממונה על כל השומרים:\n\n"
+            ],
+            [
+                "<b>משמשין כניסה ויציאה.</b> שבהן היו נכנסין ויוצאים להר הבית:",
+                "<b>קיפונוס מן המערב.</b> שער של הר הבית שבצד מערב קיפונוס שמו, ושל צפון טדי שמו:",
+                "<b>עליו שושן הבירה צורה.</b> כשעלו מן הגולה צוו להם מלכי פרס לצייר צורת שושן הבירה על שערי הבית, כדי שיהיה להם מורא מלכות, וציירוהו בשער המזרח:",
+                "<b>כהן גדול השורף את הפרה.</b> מתניתין ר׳ מאיר היא דסבר אין פרה אדומה נשרפת אלא בכהן גדול. ואינה הלכה:",
+                "<b>וכל מסעדיה.</b> כל הכהנים המסייעים וסועדים לכהן השורף אותה:",
+                "<b>להר המשחה.</b> להר הזיתים שהוא במזרחו של ירושלים, שם היו שורפין את הפרה:\n\n"
+            ],
+            [
+                "<b>שער הדלק.</b> על שם שהיו מכניסים דרך שם עצים של מערכה הדולקים על המזבח נקרא שער הדלק:",
+                "<b>שני לו שער הבכורות</b> גרסינן, ששם היו מכניסים הבכורות ששחיטתן בדרום:",
+                "<b> שער המים.</b> כדכתיב בספר יחזקאל (מ״ז ב׳) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו מים יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה נעשים כמלוא פי פך קטן, והיינו דקרי להם מים מפכים:",
+                "<b>שער ניקנור.</b> מפורש במסכת יומא:",
+                "<b>פנחס המלביש.</b> ממונה היה להלביש הכהנים בשעת עבודה ולהפשיטן אחר עבודה ולשמור בגדי כהונה:",
+                "<b>לשכת עושי חביתין.</b> בה היו עושין המנחה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב, ועל שם שנאמר בה (ויקרא ו׳:י״ג-י״ד) על מחבת בשמן תיעשה, נקראת חביתין:  "
+            ],
+            [
+                "<b>וכמין אכסדרה היה.</b> שני כותלים אחד מצד זה ואחד מצד זה לשער, היו בולטין ויוצאים מחוץ לחומת העזרה לצד הר הבית, ועלייה בנויה למעלה על אותן שני כותלים:",
+                "<b>ופתח היה לו לחיל.</b> באחד מן הכתלים היה פתח היוצא לחיל דהיינו מקום לפנים מחומת הר הבית מחוץ לעזרה והוא קרוי חיל:",
+                "<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:",
+                "<b>בית המוקד.</b> על שם שמדורות דולקים בה תמיד להתחמם שם הכהנים מפני שהולכים יחפים, קרוי בית המוקד. ובית גדול היה, ולארבע פינותיו היו ארבע לשכות קטנות כדמפרש ואזיל:\n\n"
+            ],
+            [
+                "<b>כקיטונות.</b> כחדרים קטנים הפתוחים לבית גדול של מלכים דהיינו טרקלין:",
+                "<b>שתים בקודש ושתים בחול.</b> שבית המוקד קצתו בנוי בתוך העזרה המקודשת ומקצתו בחול:",
+                "<b>וראשי פספסין.</b> ראשי קורות יוצאים מן הכותל עד המקום שהוא קודש, כדי לדעת איזה קודש ואיזה חול ולאכול קדשים בקודש:",
+                "<b>לשכת טלאי קרבן.</b> שהיו שם טלאים מבוקרים לתמידים, כדתנן אין פוחתים מששה טלאים בלשכת טלאים:",
+                "<b>לשכת עושי לחם הפנים.</b> בית גרמו היו עושים לחם הפנים שם:",
+                "<b>ששקצום מלכי יון.</b> שהקטירו עליו לעבודה זרה. ובמסכת שקלים ובמסכת תמיד קורא לה לשכת החותמות:",
+                "<b>בה יורדין לבית הטבילה.</b> באותה לשכה היה יורד הכהן שראה קרי והולך במחילה (שאחר) [צ״ל שתחת] בית המקדש לבית הטבילה, ושם מדורה שמתחמם בה הכהן לאחר שטבל ועלה ונסתפג, ולשכת המוקד היא קרויה, והיא פתוחה לבית המוקד הגדול:\n\n"
+            ],
+            [
+                "<b>אחד פתוח לחיל.</b> הפתח שבצפון בית המוקד היה פתוח לחיל, ושבדרומו היה פתוח לעזרה:",
+                "<b>פשפש קטן.</b> שער קטן בתוך השער הגדול:",
+                "<b>שבו נכנסים לבלוש את העזרה.</b> שהיו נכנסים בכל בוקר דרך אותו פשפש לחפש על כל כלי שרת שבעזרה שיהיו כולן במקומן. והכי תנן במסכת תמיד [פרק א׳] נטל את המפתח ופתח את הפשפש ונכנס מבית המוקד לעזרה וכו׳ אלו הולכים באכסדרה דרך המזרח ואלו הולכים באכסדרה דרך המערב, היו בודקין והולכין עד שמגיעים למקום עושה חביתין, הגיעו, אלו ואלו אומרים שלום הכל שלום, כלומר כל כלי שרת הן במקומן בשלום:",
+                "<b>לבלוש.</b> תרגום ויחפש, ובלש:\n\n"
+            ],
+            [
+                "<b>בית המוקד כיפה.</b> בנין של בית המוקד לא היה עליה, אלא כיפה ארקוול״ט בלע״ז עשויה בארץ:",
+                "<b>מוקף רובדים של אבן.</b> אצטבאות סביב של אבני גזית היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:",
+                "<b>וזקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדים:",
+                "<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והם היו השומרים:",
+                "<b>איש כסתו בארץ.</b> שלא היו רשאים לשכב שם על גבי מטות אלא בארץ, כדרך ששומרי חצרות המלכים עושים:",
+                "<b>כסתו.</b> לשון כרים וכסתות:\n\n"
+            ],
+            [
+                "<b>הגיע זמן הנעילה.</b> לנעול שערי העזרה:",
+                "<b>הכהן מבפנים ובן לוי יושב לו מבחוץ.</b> שהלוים טפלים לכהנים, כמה שנאמר (במדבר י״ח:ב׳) וילוו עליך וישרתוך. הלכך בבית אבטינס ובבית הנצוץ שהיו עליות, היו הכהנים שומרים למעלה ולוים למטה. ובית המוקד שלא היתה אלא כיפה על הארץ, היה כהן מבפנים ובן לוי מבחוץ:",
+                "<b>במסיבה.</b> במחילה המהלכת תחת הבירה, שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה, כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:",
+                "<b>והנרות דולקים.</b> במחילה מכאן ומכאן: ",
+                "<b>במסיבה ההולכת תחת החיל יוצא.</b> ואינו חוזר לבית המוקד לפי שהוא טבול יום. ואין הלכה כר׳ אליעזר בן יעקב, אלא כדתנן בריש תמיד, בא וישב לו אצל אחיו הכהנים בבית המוקד עד שהשערים נפתחים יוצא והולך לו, שאע״ג שטבול יום אסור ליכנס לעזרת נשים דהיינו מחנה לויה, לזה הקלו, לפי שנטמא בפנים:"
+            ]
+        ],
+        [
+            [
+                "<b>הר הבית היה חמש מאות אמה.</b> מוקף חומה סביב:",
+                "<b>רובו מן הדרום שני לו מן המזרח.</b> כלומר, הרוחק שיש מחומת הר הבית לחומת העזרה לצד דרום, יותר מן הרוחק שיש ביניהן מצד מזרח. והרוחק שיש ביניהן מצד מזרח יותר מן הרוחק שיש ביניהן לצד צפון, והצפוני יותר מן המערב:\n\n"
+            ],
+            [
+                "<b>נכנסים דרך ימין ומקיפין דרך שמאל.</b> כגון הנכנסים דרך שערי חולדה שהן מן הימין, מקיפין דרך שער הטדי:",
+                "<b>שאני אבל.</b> נשאלין אותו מה לך להקיף לשמאל, ואמר שאני אבל, אומרים לו השוכן בבית הזה ינחמך וכו׳:",
+                "<b>עשיתן כאילו עברו עליו את הדין.</b> אם הן אומרים לו כן, נראה כאלו חבריו עוותו הדין ונידוהו שלא כהלכה:",
+                "<b>יתן בלבך שתשמע לדברי חבירך.</b> דהשתא משמע שהוא עשה שלא כדין וצריך תשובה. והלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>לפנים.</b> מחומת הר הבית:",
+                "<b>סורג.</b> מחיצה העשויה נקבים נקבים כמטה מסורגת בחבלים, והיא עשויה מדפי עץ ארוכים וקצרים שמרכיבין אותן זו על זו באלכסון:",
+                "<b>וגזרו כנגדם שלש עשרה השתחויות.</b> כשמגיע כנגד כל פרצה ופרצה, משתחוה ומודה על אבדן מלכות יון:",
+                "<b>לפנים.</b> מאותו סורג היה מקום פנוי עשר אמות, והוא נקרא חיל:",
+                "<b>ושתים עשרה מעלות היו שם.</b> כדי לעלות משם לעזרת נשים:",
+                "<b>רום מעלה.</b> כל מעלה מהן גבוהה מחברתה חצי אמה. וכן המעלה הראשונה גבוהה מן הקרקע חצי אמה:",
+                "<b>ושלחה.</b> משך רוחב המעלה, דהיינו מקום דריסת הרגל, חצי אמה:",
+                "<b>חוץ משל אולם.</b> חוץ מן המעלות שבין האולם ולמזבח שלא היו כולם כן, כדתנן בפרק ג׳:",
+                "<b>חוץ מפתח של אולם.</b> דתנן לקמן באידך פרקין גבהו ארבעים אמה ורחבו עשרים:",
+                "<b>היו להן שקופות.</b> אבן מונחת על שתי המזוזות שהדלת שוקף עליו. ושקופות לשון משקוף:",
+                "<b>מפני שנעשה בהן נס.</b> כמו שמפורש ביומא פרק ג׳ [דף ל״ח ע״א]:",
+                "<b>מצהיבות</b> כמו מזהיבות שמראיתן דומה לזהב לפיכך לא הוצרכו לעשותו של זהב:"
+            ],
+            [
+                "<b>כל הכתלים שהיו שם.</b> בכל בניני הר הבית:",
+                "<b>היו גבוהים.</b> הרבה, עד שהיו כל הפתחים שבהן גובהן עשרים אמה, לבד ממה שעל הפתחים:",
+                "<b>חוץ מכותל מזרחי.</b> הוא התחתון לרגלי הר הבית:",
+                "<b>שהכהן השורף את הפרה עומד בהר המשחה.</b> הוא הר הזיתים אשר על פני ירושלים מקדם, ופני הכהן למערב ומתכוין ורואה מעל גובה ראש הכותל דרך השערים שלפנים ממנו את פתחו של היכל, כשהוא מזה בדם, כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד. ואם היה הכותל גבוה, אע״פ שהשערים מכוונות כולם זה כנגד זה, שער הר הבית כנגד שער עזרת נשים, ושער עזרת נשים כנגד שער העזרה הגדולה, ושער העזרה הגדולה כנגד פתח ההיכל, לא היה יכול לראות את פתח ההיכל דרך הפתחים, לפי שההר הולך ומגביה ועולה עד שקרקע פתח ההיכל גבוה (שתי) [כ״ב אמות] יותר מקרקע רגלי הר הבית, ונמצא שאסקופת ההיכל גבוהה ממשקוף פתח הר הבית [שתי] אמות שהרי לא היה פתח הר הבית גבוה אלא עשרים כדתנן לעיל, ונמצא שאין הכהן השוחט את הפרה יכול לראות חללו של פתח ההיכל דרך אותו פתח:  "
+            ],
+            [
+                "<b>אורך.</b> מן המזרח למערב:",
+                "<b>על רוחב.</b> מן הצפון לדרום:",
+                "<b>קטורות אלא שאינן מקורות.</b> מלשון והנה עלה קיטור הארץ (בראשית י״ט:כ״ח), כלומר מעלות עשן, לפי שאין להן תקרה:",
+                "<b>ומשלחים תחת הדוד.</b> לשרפן באש שתחת היורה שמבשלים בה השלמים, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים:",
+                "<b>מתליעין בעצים.</b> מסירין העצים שנמצא בהן תולעת, לפי שהן פסולים למערכה:",
+                "<b>לשכת מצורעים.</b> ששם המצורעים טובלים בשמיני לטהרתן כשבא להכניס ידו בפנים למתן בהונות ואע״פ שטבל מבערב:",
+                "<b>אמר ר׳ אליעזר בן יעקב שכחתי מה היתה משמשת.</b> מכלל דרישא כולה ר׳ אליעזר בן יעקב קאמר לה, והכי מוכח בגמרא דיומא דסתם מתניתין דמדות ר׳ אליעזר בן יעקב היא:",
+                "<b>וחלקה היתה בראשונה.</b> פירש רמב״ם, פרוצה, שלא היתה מוקפת מחיצה:",
+                "<b>כצוצטרה.</b> כמו גזוזטרא הקיפו סביב לעזרת נשים, שיהיו הנשים עומדות למעלה על הגזוזטרא והאנשים למטה לראות בשמחת בית השואבה, כדי שלא יבואו לידי קלות ראש:",
+                "<b>חמש עשרה מעלות.</b> גובה קרקע עזרת ישראל מעזרת נשים:",
+                "<b>לא היו תרוטות.</b> ארוכות ובעלי זויות כדרך כל המעלות, אלא עגולות כחצי גורן עגולה:  "
+            ],
+            [
+                "<b>וראשי פספסין.</b> ראשי קורות בולטים ויוצאים מן הכותל להבדיל בין עזרת ישראל לעזרת כהנים:",
+                "<b>מעלה היתה שם.</b> בעזרת ישראל:",
+                "<b>וגבוהה אמה.</b> ואורכה כאורך כל העזרה:",
+                "<b>ודוכן.</b> של לוים בנוי עליה ועשוי כמין אצטבא, וגובה הדוכן אמה וחצי:",
+                "<b>ובו שלש מעלות של חצי חצי אמה.</b> שעולין בהן לדוכן:",
+                "<b>כל העזרה.</b> מתחילת עזרת ישראל עד [אחררי] אחת עשרה אמה מקום פנוי שהיה אחורי בית הכפורת:",
+                "<b>על רוחב.</b> מצפון לדרום:",
+                "<b>שלשה עשר שערים.</b> כדקא חשיב להו ואזיל. והאומר שבעה שערים היו לעזרה נותן טעם לשלשה עשר השתחויות, כנגד שלשה עשר פרצות שפרצו מלכי יון בסורג, כדאמרינן לעיל בפרקין. וכולה מתניתין מפורשת בפרק קמא:"
+            ]
+        ],
+        [
+            [
+                "<b>המזבח היה שלשים ושתים אמה על שלשים ושתים אמה.</b> היה מביא דפוס מרובע עשוי מארבע קרשים, כל קרש ארכו שלשים ושתים אמות, ורוחב הקרש אמה והוא גבהו של הדפוס, וממלאו אבנים וסיד וזפת ועופרת מהותך והוא נעשה מקשה אחת של שלשים ושתים אמה על שלשים ושתים אמה גבוה אמה. וזהו יסוד:",
+                "<b>עלה אמה וכנס אמה.</b> אחר שעלה היסוד לגובה אמה מביא דפוס אחר שאורך כל קרש שלשים אמה ורוחב הקרש דהיינו גבהו של דפוס זה חמש אמות, ונתנו על היסוד, וממלאו אבנים וסיד וזפת ועופרת כראשון, ונדבק ביסוד ונעשה מקשה אחת של שלשים אמה על שלשים אמה עומד על היסוד. וזה נקרא סובב. והוא גבוה מן היסוד חמש אמות. והיינו כנס אמה, שהוא מתקצר מן היסוד אמה לכל רוח. וחוזר ומביא דפוס שלישי שהוא עשרים ושמונה אמה על עשרים ושמונה אמה, גבוה שלש אמות, ונותנו על הסובב, וממלאו כראשון, וזהו מקום המערכה שהוא ראשו של מזבח. נמצא היסוד בולט ויוצא מן הסובב אמה לכל צד, והסובב בולט מן מקום מערכה אמה לכל צד. ואח״כ מביא דפוס אמה על אמה גבוה אמה ונותנו על זוית המזבח וממלאו, והוא קרן המזבח. וכן לארבע זויות:",
+                "<b>מקום הלוך רגלי הכהנים.</b> שלא יהיו הכהנים צריכים להלך בין הקרנות, אלא מניחין אמה פנוי ממקום הקרנות ולפנים להלוך רגלי הכהנים:",
+                "<b>מתחילה.</b> בימי שלמה:",
+                "<b>לא היה אלא עשרים ושמונה על עשרים ושמונה.</b> וכונס ועולה של יסוד וסובב ומקום הקרנות ומקום הלוך רגלי הכהנים עד שנשאר מקום המערכה עשרים על עשרים:",
+                "<b>וכשעלו בני הגולה והוסיפו ד׳ אמות וכו׳</b> נמצא יסודו שלשים ושתים על שלשים ושתים, ומקום מערכתו עשרים וארבע על עשרים וארבע:",
+                "<b>ארבע אמות מן הדרום וארבע אמות מן המערב.</b> גרסינן. והכי מייתי לה בזבחים פרק קדשי קדשים:",
+                "<b>כמין גמא.</b> גימל יונית שהוא כמין נו״ן הפוכה שלנו. והתם מפרש דמשום שיתין דהיינו הנקבים שיורדין בהן הנסכים, הוסיפו למשוך המזבח לדרום ולמערב. דמעיקרא בימי שלמה, דרשו, מזבח אדמה, אטום כאדמה שלא יהא חלול, וכשהיו מנסכים על גבי המזבח בקרן דרומית מערבית היו הנסכים יורדין מן המזבח לרצפה ושותתים לבור שהיה כרוי שם אצל קרן דרומית מערבית סמוך למזבח, ולא היה בתוך המזבח. ובני הגולה הוסיפו בבנין המזבח עד שהיה אותו בור קלוט לתוך המזבח, ופתחו נקבים לראש המזבח כנגדו לירד שם הנסכים. שהם היו אומרים שתיה כאכילה, מה אכילה מתעכלת במזבח, דהיינו הקרבנות שנשרפים על גבי מזבח, אף שתיה דהיינו נסכים תבלע במזבח. וקרא דמזבח אדמה, דרשי ליה שיהא מחובר באדמה, שלא יבננו על גבי כיפים ולא על גבי מחילות:",
+                "<b>שנאמר והאריאל.</b> מקרא הוא ביחזקאל (מ״ג) שהיה מתנבא על מדת בית שני ושלעתיד לבא:",
+                "<b>והאריאל שתים עשרה.</b> מדות מקום המערכה קאמר שתים עשרה:",
+                "<b>אל ארבעת רבעיו.</b> מלמד שמאמצעיתו מודד שתים עשרה אמה לכל רוח, והיינו עשרים וארבע על עשרים וארבע:",
+                "<b>וחוט הסיקרא חוגרו באמצע.</b> חוט אדום היה עשוי סביב למזבח באמצעו לסוף חמש אמות של גובהו, דהיינו אמה אחת למטה מעליונו של סובב:",
+                "<b>להבדיל בין דמים העליונים.</b> חטאת בהמה ועולת העוף שדמן נזרק למעלה מחוט הסיקרא:",
+                "<b>לדמים התחתונים.</b> לכל שאר קרבנות שזריקת דמן למטה מן החוט:",
+                "<b>ואוכל בדרום אמה אחת כו׳</b> המזבח כולו היה בחלקו של בנימין, חוץ מאמה אחת על פני אורך הדרום ואמה אחת על פני אורך המזרח שהיה תופס מחלקו של יהודה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. ונמצאו שלש קרנות המזבח בחלקו של בנימין, וקרן דרומית מזרחית בלבד היתה בחלקו של יהודה. ולפי שבירך יעקב את בנימין זאב יטרף בבקר יאכל עד (בראשית מ״ט:כ״ז) ומתרגמינן ובאחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, לפיכך לא עשו יסוד למזבח בקרן דרומית מזרחית, לפי שלא היתה בחלקו של טורף, ולא היו דמים ניתנים למטה באותו קרן. וכשהיו עושים דפוס מרובע ליסוד למלאותו אבנים וסיד וזפת ועופרת כדאמרן, היו משימים עץ או כל דבר באותו זוית של דרומית מזרחית, כדי שלא תתמלא הזוית ההיא, ואח״כ שומטין העץ ונשאר אותו קרן פנוי בלי יסוד. ומפני זה נקרא החלק האמצעי של מזבח סובב, לפי שהוא מקיף וסובב את כל הקרנות, משא״כ ביסוד:\n\n"
+            ],
+            [
+                "<b>ובקרן מערבית דרומית.</b> למטה באמה של יסוד היו שני נקבים:",
+                "<b>שהדמים הניתנים על יסוד מערבי.</b> כגון שיירי הדם של חטאות הפנימיות, שלאחר כל המתנות היה שופך שיירי הדם על יסוד מערבי:",
+                "<b>ועל יסוד דרומי.</b> שיירי הדם של חיצוניות:",
+                "<b>יורדין.</b> דרך אותן נקבים, ומתערבים באמת המים שבעזרה, ומשם יוצאין לנחל קדרון. ובעלי גנות היו קונים אותן מן הגזברים לזבל בהן את הקרקע:\n\n"
+            ],
+            [
+                "<b>באותו הקרן.</b> של מערבית דרומית:",
+                "<b>שבו יורדין לשית.</b> לחלל שתחת המזבח כנגד מקום הנסכים:",
+                "<b>וכבש היה, לדרומו של מזבח.</b> כמין גשר משופע ועשוי מדרון שבו עולין ויורדין מן המזבח. שלא היה אפשר לעלות לו במעלות משום שנאמר (שמות כ׳:כ״ג) ולא תעלה במעלות על מזבחי:",
+                "<b>ורבובה.</b> כמין חלון חלול. ואמה על אמה היה, ובכבש עצמו למערבו היה עומד:",
+                "<b>רבובה.</b> כמו נבובה, לשון נבוב לחות:",
+                "<b>נותנים פסולי חטאת העוף.</b> שיהיו שם עד שיבואו לידי נותר ואח״כ יצאו לבית השריפה:\n\n"
+            ],
+            [
+                "<b>מבקעת בית כרם.</b> היו מביאים אותן:",
+                "<b>מן הבתולה.</b> קרקע שלא חפרו שם מעולם:",
+                "<b>והפגימה.</b> פוסלת באבנים, בכל דבר. ואפילו לא נפגמו בברזל:",
+                "<b>ומלבנים אותן.</b> בסיד, פעמים בשנה:",
+                "<b>רבי אומר כו׳</b> לא פליג אתנא קמא, אלא מוסיף לומר דבכל ערב שבת היו מקנחים אותן במפה מפני הדמים:",
+                "<b>לא היו סדין אותו בכפים.</b> אמלתיה דתנא קמא מהדר, כשהיו מלבנים אותן בסיד פעמים בשנה, לא היו סדין אותן בכפות של בנאים שרגילים לסוד בו:  "
+            ],
+            [
+                "<b>וטבעות היו בצפונו של מזבח.</b> לפי שלא היו כופתים את התמיד כדתנן במסכת תמיד, התקין יוחנן כהן גדול עשרים וארבע טבעות לעשרים וארבעה משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת שהיו מכניסים בהן צואר בהמה בשעת שחיטה ונועצים ראש הטבעת בארץ. והיו לצפונו של מזבח, לפי שקדשי קדשים שחיטתן בצפון:",
+                "<b>שמונה עמודים ננסים.</b> עמודים של אבן נמוכין:",
+                "<b>ורביעין של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:",
+                "<b>ואונקליות.</b> כעין מזלגות אנציני״ש בלע״ז:",
+                "<b>היו קבועין.</b> באותן רביעין של ארז, ותולין בהן הבהמה:",
+                "<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היו בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:",
+                "<b>על שלחנות של שיש.</b> שעליהן מדיחין הקרבים, לפי שהשיש מקרר ומצנן ושומר הבשר שלא יסריח:\n\n"
+            ],
+            [
+                "<b>הכי גרסינן, רום מעלה חצי אמה ושלחה אמה, אמה אמה ורובד שלש, אמה אמה ורובד שלש, העליונה אמה אמה ורובד ארבע.</b> ר׳ יהודה אומר העליונה אמה אמה ורובד חמש. כך כתב רבי ברוך שמצא בנוסחאות ישנות מדוייקות. והכי פירושה, רום, גובה המעלה, חצי אמה. כמו שהיו כולן:",
+                "<b>ושלחה.</b> דהיינו משך רוחב המעלה, שזהו מדרך הרגל, היה אמה. ומעלה שניה ושלישית, כל אחת היה שלחה אמה, והיינו אמה אמה דקתני:",
+                "<b>ורובד שלש.</b> מעלה רביעית היה רחבה שלש אמות. ורובד דקתני, היינו שורה של רצפה, כמו מוקף רובדים של אבן, על הרובד הרביעי שבעזרה. לפי שהרצפה היתה רחבה בלא מעלה, ומשום הכי לא אמר שלחה שלש, אלא רובד שלש, כלומר שורת הרצפה:",
+                "<b>ואמה אמה.</b> כלומר מעלה חמישית וששית, כל אחת היה שלחה אמה:",
+                "<b>ורובד שלש.</b> מעלה שביעית היה רחבה שלש אמות:",
+                "<b>העליונה אמה אמה ורובד ארבע.</b> פירוש, המעלה העליונה שהיא המעלה של שתים עשרה לאחר ארבע מעלות שהיה לכל אחת אמה, המעלה העליונה היתה רחבה ארבע אמות עד האולם. נמצאו כל המעלות תשע עשרה אמות מן הראשונה עד האולם. ושלש אמות רוחב של רצפה חלקה היה מן המזבח עד תחילת המעלות, הרי עשרים ושתים אמות בין האולם ולמזבח:",
+                "<b>ר׳ יהודה אומר העליונה רובד חמש.</b> עד האולם. דסבר לסוף שתי אמות של מזבח מתחילות המעלות:\n\n"
+            ],
+            [
+                "<b>חמש אמלתראות.</b> קורות מצויירות ומכויירות:",
+                "<b>של מילת.</b> של אילן שגדלים בו עפצים שקרויין מילין. כדאמרינן בגיטין [דף י״ט] חיישינן שמא במי מילין כתבו:",
+                "<b>התחתונה.</b> הקורה התחתונה מושכבת על משקוף הפתח לרחבו של פתח שהוא רחב עשרים אמה, והקורה עודפת על הפתח אמה מזה ואמה מזה, נמצא ארכה עשרים ושתים. וקורה שניה שלמעלה הימנה עודפת על הראשונה אמה מזה ואמה מזה, נמצא ארכה עשרים וארבעה. והשלישית עשרים ושש, והרביעית עשרים ושמונה, וחמישית שלשים:",
+                "<b>ונדבך.</b> שורה. כמו נדבכים די אבן גלל (עזרא ו׳:ד׳):",
+                "<b>בין כל אחת ואחת.</b> חמש קורות אלו לא היו נוגעות זו בזו, אלא שורה של בנין של אבנים היתה בין זו לזו:\n\n"
+            ],
+            [
+                "<b>שלא יבעטו.</b> שלא יטו הכתלים ליפול מחמת גובהן, והיו הכלונסות הללו הנמשכים מכותל זה לכותל זה סומכים שני הכתלים שלא יפלו:",
+                "<b>ורואין את העטרות.</b> שבחלונות של היכל:",
+                "<b>כל מי שהוא מתנדב.</b> זהב להיכל ורוצה שהזהב עצמו שהתנדב יתנוהו בהיכל לפי שהיה כולו מצופה זהב, היה עושה מאותו זהב שמתנדב כדמות גרגיר או עלה או אשכול ותולה בה:",
+                "<b>ונמנו עליה שלש מאות כהנים.</b> מכובד הזהב מרובה שהיה בה, הוצרכו שלש מאות כהנים לטלטלה ולפנותה ממקום למקום. וזה אחד מן המקומות שדברו חכמים לשון הבאי, דלאו דוקא שלש מאות כהנים, ולא נתכוין ר׳ אליעזר ברבי צדוק אלא להודיע שזהב הרבה התנדבו שם:"
+            ]
+        ],
+        [
+            [
+                "<b>פתחו של היכל.</b> שתים בפנים. בעובי הכותל שכלפי פנים:",
+                "<b>ושתים בחוץ.</b> בעוביו שכלפי החוץ. שעוביו של כותל ההיכל היה שש אמות, ולסוף אמה חיצונה של עובי הכותל היו הדלתות החיצונות אחד לימין הפתח ואחד לשמאלו, כל דלת מהן רחבה חמש אמות, וכשהיו נעולות היו נוגעות זו בזו וסותמות רוחב חלל הפתח שרחבו עשר אמות, וכשהיו נפתחות לצד פנים מכסות חמש אמות של עובי הכותל. ושתים דלתות אחרות כמדות אלו היו קבועות בסוף עובי הכותל לצד פנים, וכשהן נפתחות מכסות חמש אמות מפה וחמש אמות מפה מרוחב כותל ההיכל בפנים, ושם לא היה הכותל טוח בזהב כמו שאר הבית, לפי שלא היה נראה:",
+                "<b>אצטרמיטה.</b> לוחות של פרקים מחוברות על ידי חוליות, והן נפתחות, וכשרוצה נכפפות ונכפלות זו על זו. כך היו כל הדלתות הללו בין שלפנים בין שלחוץ מחוברות על ידי חוליות, ולסוף חצי אמה של עובי הכותל היו קבועות, בין הדלתות שבפנים בין אותן שבחוץ, וחמש אמות של עובי הכותל מפסיקות בין הדלתות החיצונות לדלתות הפנימיות. וכל דלת היה חמש אמות מחובר משתי לוחות, כל לוח שתי אמות ומחצה, וכשנפתח הדלת החיצון לצד פנים היה חציו נכפף ונכפל זה על זה, ומכסה מעובי הכותל אמתים וחצי, וכן הדלת הקבוע בפנים כשנפתח לצד חוץ היה אף הוא נכפף ונכפל ומכסה האמתים וחצי שנשארו מעובי הכותל:",
+                "<b>שנאמר ושתים דלתות לדלתות שתים.</b> אלמא כל דלת ודלת היתה חלוקה לשתים:\n\n"
+            ],
+            [
+                "<b>ושני פשפשין.</b> שני פתחים קטנים אחד מימין שער הגדול של היכל ואחד משמאלו, רחוקים קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח, בשל עתיד, ומסתמא כך היה בבית עולמים:",
+                "<b>ופתח את הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל. ומן התא נכנס להיכל, והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים, ופותחו ובא לו אל שער השני שבסוף עובי הכותל מבחוץ ועומד בפנים ופותחו:",
+                "<b>רבי יהודה אומר בתוך עוביו של כותל היה מהלך.</b> קסבר דמן התא לא היה נכנס להיכל, אלא מן התא היה מהלך בתוך עוביו של כותל עד שנמצא עומד בין שני השערים, ופותח את דלתות של שער החיצון מבפנים, ודלתות של שער הפנימי מבחוץ:\n\n"
+            ],
+            [
+                "<b>תאים.</b> לשכות:",
+                "<b>חמשה עשר בצפון.</b> לקמן בפרקין כי חשיב מצפון לדרום שבעים אמה, קא תני כותל המסיבה חמש, והמסיבה שלש, כותל התא חמש, והתא שש, וכותל ההיכל שש. וכנגדן קחשיב בדרום. ולאו למימרא דעובי כותל המסיבה ועובי כותל התא ועובי כותל ההיכל שלצד צפון היה כך, אלא עובי הכותל עם החלל שבינו ובין הכותל השני הוא מונה, ובחמש של כותל המסיבה ושלש של מסיבה וחמש של כותל התא ושש של התא ושש של כותל ההיכל, בכל אחד מאלו החמשה היתה לשכה אחת דהיינו תא, הרי חמשה תאים בצפון. וכנגדן בדרום. ועל אלו החמשה היו בנויין חמשה אחרים, ועוד חמשה על גביהן, הרי חמשה עשר תאים לצפון וחמשה עשר לדרום. וכן במערב קחשיב לקמן בפרקין כותל ההיכל שש והתא שש וכותל התא חמש, בכל אחד מהם היה לשכה, שלא היה הכותל עב שש אלא הכותל עם התא שבו היה שש, והתא [האחר] שחוצה לו היה שש, וכותל התא האחר שחוץ להם עם התא שבו היה חמש, הרי שלש לשכות. ושלש לשכות אחרות בנויות על גבי אלו השלש, ושתים על גביהן, הרי שמונה תאים למערב:",
+                "<b>ואחד לפשפש.</b> לתא שיש בו הפשפש הצפוני שבאותו תא נכנסים להיכל. וסתם מתניתין כרבנן דאמרי לעיל נכנס לתא ומן התא להיכל. דלא כר׳ יהודה דאמר בתוך עביו של כותל היה מהלך:\n\n"
+            ],
+            [
+                "<b>התחתונה חמש.</b> מחוץ לכותל המסיבה שהוא הכותל החיצון של הקודש היו יציעים, דהיינו גזוזטראות מקיפים את הבית משלש רוחות מערב צפון ודרום, והיו היציעים הללו תחתיים שניים ושלישים. היציע התחתונה חמש באמה רחבה, והרובד שעליה דהיינו התקרה שעל התחתונה שהיא הרצפה של התיכונה, שש באמה רחבה, לפי שכותל המסיבה היה הולך ומיצר כלפי מעלה, וכשהגיע אל הרובד שעל גבי התחתונה היה נכנס לפנים אמה אחת, ועל אותה אמה הבולטת היו נתונים קורות היציע, נמצאת היציע התיכונה רחבה אמה אחת יותר מן התחתונה, דהיינו אותה אמה שנכנס הכותל לפנים. וכן כשמגיע לרובד שעל גבי התיכונה שהיא הרצפה של שלישית, היה הכותל מיצר ונכנס לפנים אמה אחת, כדי שיניח ראש הקורה על אותה אמה, שכותל התיכונה בולט ויוצא לחוץ יותר מכותל העליונה, ונמצאת היציע העליונה רחבה אמה יותר מן התיכונה ושתי אמות יותר מן התחתונה. וזהו שנאמר (מלכים א ו׳:ו׳) כי מגרעות נתן לבית חוצה לבלתי אחוז בקירות הבית, כלומר היה מגרע ומחסר בעובי הכותל מבחוץ אמה אחת ברובד של התיכונה, ועוד אמה אחרת ברובד של העליונה, כדי שיהיה לו מקום לשום בהם ראשי הקורות של הרובד, כדי שלא יצטרך לאחוז בקירות הבית לעשות חורין בכותל ולתחוב שם ראשי הקורות:\n\n"
+            ],
+            [
+                "<b>ומסבה.</b> כמין מחילה ומערה:",
+                "<b>שבה היו עולים לגגות התאים.</b> ומפני שהעולה בה עולה דרך היקף ויורד דרך היקף, קרוי מסיבה:",
+                "<b>ולולין.</b> ארובות שעושים בעליות:",
+                "<b>משלשלים את האומנים.</b> מורידין אותם בחבל בתוך התיבות, כדי שלא יהנו בראיית בית קודש הקדשים, אלא מתקנין מה שצריך בלבד ועולין:\n\n"
+            ],
+            [
+                "<b>מאה על מאה.</b> מאה אורך ומאה רוחב:",
+                "<b>אוטם.</b> בנין אטום וסתום להיות יסוד לבית, שעליו מעמידין הכתלים:",
+                "<b>אמה כיור.</b> הקורה התחתונה של תקרה היתה עוביה אמה. ולפי שהיתה טוחה בזהב ומצויירת ציורים נאים נקראת כיור:",
+                "<b>ואמתיים בית דלפה.</b> הקורות העליונות הנשענות על הקורה התחתונה היה עוביין שתי אמות, והן קרויין בית דלפה, לפי שהנסרין של תקרה מחוברין על ידן. תרגום במחברת, בבית לופי. ואין לתמוה היאך היתה הקורה התחתונה שהכל נשען עליהם עוביה אמה אחת בלבד והקורות העליונות שאין סובלות משא כל כך היה עוביין שתי אמות, לפי שהקורה התחתונה מתוך שהיתה רחבה ביותר בעובי אמה היתה חזקה ובריאה ויכולה לקבל הבנין שעליה, אבל הקורות העליונות שלא היו רחבות אלא טפח או פחות צריכות להיות עבות יותר. אי נמי, היו הקורות העליונות עוביין שתי אמות כדי להרחיק התקרה מן הקורה התחתונה, לפי שהיא מצויירת ציורים נאים, ואם היתה התקרה סמוכה לה לא היו ציוריה נראות וניכרות כל כך:",
+                "<b>תקרה.</b> הנסרים שנותנין על הקורות היו עוביין אמה:",
+                "<b>מעזיבה.</b> הטיט והאבנים והסיד שנותנין על הנסרין:",
+                "<b>כלה עורב.</b> טס של ברזל חד כמין סייף וגבהו אמה היה מונח על גבי המעקה, כדי שלא ינוחו העופות עליו, לפיכך נקרא כלה עורב שמכלה העורבים משם:\n\n"
+            ],
+            [
+                "<b>כותל האולם.</b> עובי כותל האולם לצד מזרח חמש אמות. וכן כותל ההיכל עוביו שש לצד מזרח:",
+                "<b>ותוכו.</b> חללו של היכל ארבעים אמה:",
+                "<b>ואמה טרקסין.</b> כותל המפסיק בין ההיכל לבין קדשי הקדשים קרוי טרקסין, על שם שסוגר על הארון והלוחות שניתנו בסיני. טרק בלשון ארמי סגירה, כמו טרוקי גלי [ברכות כ״ח ע״א]. סין, סיני. ועוביו של כותל זה, אמה. ולא הכריעו בו חכמים אי קדושתו כקדושת פנים או כקדושת חוץ, לפיכך עשו בבית שני שתי פרוכות, אחת חיצונה ואחת פנימית, וביניהן אויר אמה, לקלוט ביניהן אויר מקום הכותל שהיה עוביו אמה:",
+                "<b>כותל ההיכל שש.</b> כבר פירשנו לעיל שלא היה כותל ההיכל שבצד מערב עוביו שש, אלא עובי כותל ההיכל עם המקום הפנוי שבינו ובין הכותל השני שחוצה לו היה שש אמות. ועובי כותל השני שקרוי תא עם המקום הפנוי שבינו ובין הכותל השלישי שש אמות. ועובי הכותל השלישי שקרוי כותל התא עם המקום הפנוי שבינו ובין הכותל הרביעי החיצון היה חמש אמות. ושלשת המקומות הפנויין שבין ארבעה כתלים הן התאים. ועליהן תאים אחרים, כאותה ששנינו למעלה במערב שלשה על גבי שלשה ושנים על גביהן. וכן מצפון לדרום כותל המסבה חמש כו׳, כולן עם החלל שבין כותל לכותל, הכל כמו שפירשתי לעיל:",
+                "<b>חמש עשרה אמה מן הצפון.</b> שכותל האולם עוביו חמש אמה, והאולם עשר אמות לצפון וכן לדרום:",
+                "<b>בית החליפות.</b> על שם הסכינים שגונזים שם, קרוי בית החליפות, שכן בלשון רומי קורין לסכינים הגדולים חלפים:",
+                "<b>צר מאחוריו.</b> לצד מערב, ורחב מלפניו לצד מזרח. ולא אתפרש לי האיך, שהרי מאה על מאה היה בשוה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל העזרה.</b> כל היקף העזרה, שבתוך אותו היקף נבנה הבית לצד מערבו, והחצר והמזבח במזרחו:",
+                "<b>אורך מאה ושמונים ושבע.</b> מן המזרח למערב:",
+                "<b>על רוחב מאה ושלשים וחמש.</b> מן הצפון לדרום:",
+                "<b>מקום דריסת רגלי ישראל.</b> והיא הנקראת עזרת ישראל. ומקום דריסת רגלי הכהנים קרויה עזרת כהנים:",
+                "<b>המזבח שתים ושלשים.</b> מפורש לעיל ריש פרק ג׳:",
+                "<b>ההיכל מאה אמה.</b> עובי כותל אולם, וחללו של אולם, ועובי כותל ההיכל, וחללו, ואמה טרקסין, וחלל בית קדשי הקדשים, וכותל ההיכל למערב, והתא וכותל התא, הכל מאה אמה כמפורש בפרקין דלעיל:",
+                "<b>ואחת עשרה אמה אחורי בית הכפורת.</b> מכותל החיצון של היכל לצד מערב עד הכותל מערבי של עזרה היה אחת עשרה אמה של חלל עם עובי הכותל, קרוי אחורי בית הכפורת:\n\n"
+            ],
+            [],
+            [
+                "לשכת הפרוה. אדם מכשף ששמו פרוה בנה אותה לשכה על ידי מכשפות, ונקראת על שמו. כך מצאתי. ורמב״ם כתב, שהיה חותר בקיר כדי לראות משם היאך היה כהן עובד העבודה ונהרג שם:",
+                "<b>ועל גגה היה בית הטבילה לכהן גדול ביום הכיפורים.</b> חמש טבילות שטובל כהן גדול ביום הכיפורים כשהוא משנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, כולם היו על גג בית הפרוה, לפי שהיתה מקודשת בקדושת העזרה. וטבילות הבאות מחמת יום הכיפורים בעינן במקום קדוש כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש. חוץ מטבילה ראשונה שאינה באה בשביל יום הכיפורים שאף שאר כל ימות השנה אין אדם טהור נכנס לעזרה עד שיטבול, הלכך טבילה ראשונה היתה בחול על גבי שער המים, הוא שער השלישי שבדרום, ומעין של מים היה משוך שם באמה הבאה מעין עיטם, ושם היה טובל טבילה הראשונה:",
+                "<b>מסיבה.</b> בנין אבנים מעלות מגולגלות וסובבות לעלות לגג בית הפרוה דרך המסיבה:\n\n"
+            ],
+            [
+                "<b>לשכת הגולה.</b> על שם בור שכרו שם עולי גולה:",
+                "<b>אבא שאול אומר.</b> אותה לשכת העץ היא היתה לשכת כהן גדול. והיא לשכת פרהדרין דתנן בריש יומא, שבעה ימים קודם יום הכפורים מפרישין כהן גדול מביתו ללשכת פרהדרין:",
+                "<b>וגג שלשתן שוה.</b> קירוי אחד לשלשתן:",
+                "<b>שם היתה סנהדרי גדולה של ישראל יושבת.</b> בצד החול שבה. לפי שלשכת הגזית היתה חציה בקודש וחציה בחול, ובחציה של קודש לא היה אפשר לסנהדרין לשבת, שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, דכתיב (שמואל ב ז׳:י״ח) ויבוא המלך דוד וישב לפני ה׳:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מדות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..8d46d8602af9135bcf56aaabfa70c0aace4db4b7
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,320 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Tamid",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "בשלשה מקומות הכהנים שומרים בבית המקדש – because of the honor, and it is greatness to the Temple that it should not be without guards/watchmen, and three places we derive as it is written (Numbers 3:38): “Those who were to camp before the Tabernacle, in front, before the Tent of Meeting, on the east – were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites...],” those who guard from one watch to another, which is a hint to three divisions of duty for priests [and Levites] in three places, but just as we find in the Tabernacle that the Kohanim, Aaron and his sons were guarding in it in three places, even so too in the Temple.",
+                "בית אבטינס ובית הניצוץ היו עליות – [According to the Jerusalem Talmud, Tractate Yoma, Chapter 1, Halakhah 5, the chamber of the House of Avtinas (see also Tractate Shekalim, Chapter 5, Mishnah 1 and Tractate Yoma, Chapter 1, Mishnah 5 concerning facts about this clan) was in the southern part of the Temple courtyard by the side of the Water Gate – which was the gate where they would enter on the holiday of Sukkot with a flask of water that was drawn from the Shiloah spring fo the libations on the altar, but according to the Talmud, Tractate Yoma 19a, there were doubts as to where this chamber was – in the south or in the north, which is the preference of this commentary to the Mishnah] – that were built on the side of the gates of the Temple courtyard.",
+                "והרובין (young priests, or possibly “archers”) – children; the Aramaic Targum/translation is רביא /child. Another explanation: הרובין/ those who shoot arrows with bows, from the language of {Genesis 21:20): “[God was with the boy (i.e., Ishmael) and he grew up; he dwelt in the wildeness] and became a bowman.”",
+                "בית המוקד כפה – there was nothing over the bulding of the House of the Hearth other than a [round] arch, AREUVLETU in the foreign language, made m the earth.",
+                "והיה מוקף רובדים של אבן (was surrounded with stone pavements) – colonnades/porticos surrounding, [made] of hewn stones that were sunk in the wall and came out from the wall into the House of the Hearth/בית המוקד – to the side of the ground, and on top of them were other stones, shorter than them that also came out from the wall. And they were similar to steps one on top of the other.",
+                "וזקני בית אב – the division for duty of priests and Levites/guard that was divided into seven priest’s divisions corresponding to the days of the week, each one serves on his day, and the elders of the priest’s division of that day would sleep there on those paved level spaces between steps in the Temple hall.",
+                "ופרחי כהונה (fledgling priests) – young boys whose hair begins to sprout, and they were guards.",
+                "כסתו – the language of pillows and cushions.",
+                "איש כסתו בארץ – there were not able to lie down there on the beds but rather on the ground in the manner of those who guard the courtyards of the kings.",
+                "ומניחים אותן תחת ראשיהן – corresponding to their heads, but not actually under their heads, because there are the clothes of the Kohen that have in them Kilayim/mixture of linen and wool, as for example, the belt, and it is not permitted to use them other than at the time of [Divine] service.",
+                "ומתכסים בכסות עצמן – in weekday clothing.",
+                "במסבה (winding staircase)- in a cavity/cave that goes underneath the Temple, for the cavity was underneath the Sanctuary, and the entire Sanctuary is called בירה /the chosen Divine residence/the Temple, as it is written (I Chronicles 29:19 – the verse is slightly misquoted by Rabbi Obadiah of Bertinoro in the printed editions: He writes: אל הבירה אשר הכינותי – whereas the correct quote is:לבנות הבירה אשר הכינותי ): “and to build this temple for which I have made provision.” But because he was one to whom a nocturnal emission/pollution had occurred, he would not walk on the path of the Temple courtyard, but rather on he path of the cavities/caves, for he holds that these cavities were not sanctified.",
+                "והנרות היו דולקים – in the cavity/cave from this side and that side.",
+                "ומדורה היה שם – hat the Kohen would warm himself in it after he immersed [in a ritual bath].",
+                "וזה היה כבודו – that no person who enter in it ever all the while that his fellow was there.",
+                "מצאו נעול – this is his sign that there is a person there, and he would not enter.",
+                "נסתפג – wiped off the water that was on his skin.",
+                "בא וישב לו – in the house of the Hearth.",
+                "עד שהשערים נפתחים – he would leave and go outside, because one who has immersed [in a Mikveh] must wait for sunset to be perfectly clean – see Leviticus 22:7) is sent off outside of the Temple courtyard, as we stated in these matters that every person who had a flux, including one with a nocturnal emission."
+            ],
+            [
+                "לתרום את המזבח – the removal of the ashes from the Altar (see Leviticus 6:3).",
+                "משכים וטובל – for no person enters the Temple courtyard to perform Divine service, even if he is ritually pure, until he immerses [in a ritual bath].",
+                "וכי באיזו שעה הממונה בא (superintendent/deputy/officer) -meaning to say, is there a fixed time for the coming of the superintendent/officer, for it is stated that he (i.e., the Kohen) would get up early and immerse [in a ritual bath] prior to the arrival of the superintendent, but rather, definitely there was no fixed time for his arrival, for all of the times were not equal, for sometimes he would come from the crowing of the cock (see Tractate Yoma, Chapter 1, Mishnah 8), etc., but therefore, whomever wanted to remove the ashes would wake up whenever he could, and afterwards, the superintendent would come and he would knock on them, to those who were in the House of the Hearth, and they would open it for him.",
+                "מקריאת הגבר – there are those who interpret It as the calling of the rooster, and there are those who interpret that [an individual] would customarily call [to the Kohanim] near the rising of the sun [saying: “Arise Kohanim to your Divine service”].",
+                "מי שטבל יבוא ויפיס (see Tractate Yoma, Chapter 2, Mishnah 1) – all of those to whom they would give a white [slip of paper] to remove the ashes from the Altar, would immerse prior to the superintendent’s coming and afterwards they would take a lottery between them, and the one to which the lottery comes (i.e., the one who wins) goes up and removes the ashes. And the order of the lottery and its actions is explained in Tractate Yoma, Chapter 2."
+            ],
+            [
+                "פשפש (wicket) – small opening that is within the body of the lare opening, and through it they wouold enter from the House of the Hearth to the Temple courtyard.",
+                "אלו – they would walk in the parlor/covered place in front of the house in the Temple courtyard in the eastern direction. For the parlors/recesses were around the Temple courtyard from the inside, with pillars going out beyond the walls of the Temple courtyard, and from the pillars until the walls of the Temple courtyard, there was overhanging boughs/twigs on top of them and they are called in the foreign language PRITIKAN (i.e., Porticos), and from the pillars towards the outside it was without overhanging boughs/twigs, and he Altar was in a place without overhanging boughs. And they were divided into two divisions/parties, in order that they would check and see all of the sacred vessels, that all of them will be in their places in peace. And they would walk on the parlors that were made in the northern direction, these walk on it on the eastern half and those walk on it on the half of he western side until they come in contact with each other in the place where they make the cakes of the meal of offering of the High Priest, who would bring each day half of it in the morning and half of It in the evening (see Leviticus 6:13-14 and Tractate Menahot, Chapter 4, Mishnah 5), and this was near the Nicanor Gate, and there they would say “Shalom” to each other, everything is “peace/Shalom,” meaning to say, we found all of the utensils in peace and no utensil was missing."
+            ],
+            [
+                "הזהר של תגע בכלי – in the coal-pan which is a sacred vessel, for a person is not permitted to draw close to the Altar nor to any [Divine] Service until he sanctifies his hands and his feet.",
+                "במקצוע (corner) – in the corner-piece.",
+                "בן קטין – this was the name of the High Priest who made the wheel work (a machine for sinking the wash basin (the laver for the Kohanim in the Temple courtyard) into the well (see Tractate Yoma, Chapter 3, Mishnah 10 and Tractate Tamid, Chapter 3, Mishnah 8). It was a revolving wheel that through it the wash basin was sunk into the cistern, so that their waters would not be invalidated/unfit for use by being kept overnight, because anything that was sanctified in a sacred vessel is invalidated/unfit for use by being kept overnight, but when the wash basin was sunk into the cistern, its waters were not invalidated. But Maimonides states, that the wheel work which is a utensil surrounding the wash basin, that was not sanctified in the Temple vessel, and there they would leave the water at night in order that it not become sanctified and would be invalidated overnight.",
+                "מהאכלות הפנימיות (the thoroughly lighted coals in the center) – the coals that are in the center of the fire that were well consumed/burned up to be ashes.",
+                "צבר את הגחלים על גבי הרצפה (he heaped up the cinders on the pavement) – because it is written (Leviticus 6:3): \"ושמו\" /”[and he shall take up the ashes to which the ffire has reduced the burnt offering on the altar] and place them beside the altar,” and we expound [Tractate Temurah 34a], “and place them” – all of it, and “place them” – so that it should not scatter."
+            ]
+        ],
+        [
+            [
+                "ראוהו אחיו – to him that removed the ashes on the altar.",
+                "שירד – from the a;tar amd [it the coals on the eastern side.",
+                "והם רצו וכו' וקדשו ידיהם ורגליהם – in order to perform the Divine Service.",
+                "סונקים (press them) – remove them, from the language of shaking and moving about. And similarly, like a stuffed goat {Tractate Pesahim 3b], a goat that is tired as a result of the shaking and the goring that they gore one another, even here, they stuff/choke from the movements and they turn them over in the water pipes to the sides of the altar.",
+                "בסובב על הכבש (on the circuit by the ramp) – meaning to say on the ramp, that is opposite the circuit (i.e., a sort of gallery around the altar for the Kohen to walk on)."
+            ],
+            [
+                "החלו מעלין באפר – afer they had piled up [the ato th sides or to surround the limbs and fat-pieces that had not been consumed, they would pull the ashes with trowels that were in their hands and bring them up to the pile (i.e., the place on the altar where the ashes were piled up, like a kind of large pile of ashes that was in the center of the altar heaped up and made like an apple.",
+                "פעמים עליו בשלש מאות כור – an exaggeration is taught, for never did they leave three hundred Kor to be upon it.",
+                "וברגלים לא היו מדשנים אותו – they would not removethe ashes outside, even thogh it was a great deal on the altar.",
+                "מפני שהוא נוי למזבח – so that it would appear that there were man sacrifices on the altar.",
+                "מימיו לא נתעצל – meaning to say, that which was so many ashes, not on account of the laziness of the Kohanim, but rather as an ornament and to demonstrate that many sacrifices were offeed on the altar."
+            ],
+            [
+                "מעלין בגזרין (heaping up pieces of wood) – two long and planed wood they would put into the length of the pile of wood in the altar, as it is written (Leviticus 6:5): “every morning the priest shall feed wood to it,” which teaches that it requires two pieces of wood (e.g., the word עצים – in the verse is in the plural).",
+                "וכי כל העצים כשרים למערכה – as it is taught (in this Mishnah): “they began heaping up pieces of wood” plainly/undefined, and it doesn’t explain from what species of tree were these pieces of wood. And it responds, affirmatively, meaning to say, that everything is valid except for olives and [grape] vines, which ae prohibited because of the cultivation of the land of Israel because they are laden with fruit/produce. But there are those who state the reason because they ae made into ashes immediately.",
+                "מורביות (boughs) – branches of fig-trees, and especially bad fig-trees, that don’t produce fruit.",
+                "עץ שמן – that makes the oil of the balsam tree. But I heard that it is a tree that they call PINO in the foreign language, and TZINUBOR in Arabic. But even though it is an eatable tree, there is no need like that of the vine and the olive, therefore, they did not forbid it because of the of the settlement of the land of Israel, in the manner that they forbade the vine and the olive."
+            ],
+            [
+                "מערכה גדולה – because there is another pile of wood on the altar in the Temple, they called this the large pile of wood. There were three piles of wood on the altar every day, the first was the large pile of wood where they would burn on it the daily [morning] offering/תמיד; and the second was a lesser pile than it which was called the pile of wood of the incense, that they take from it coals with a coal-pan for the incense which they offer in the morning and at twilight, and third is not used a all other than for the establishment of the fire, as it is written (Leviticus 6:5): “The fire on the altar shall be kept burning, [not to go out],” this is the pile for the establishment of the fire.",
+                "וחזיתה מזרחה – its appearance which is the opening and the window of he pile of wood on the altar, to the eastern side of the altar.",
+                "וראשי גזירין – the insides were long until they would touch the “apple”/place on the altar where the ashes were piled up.",
+                "את האליתא (wood of the fig tree, used as kindling wood on the altar) – they insert dried branches/twigs used for fuel and thin chips between the big pieces to kindle the fire. And the word אליתא is the language of tail/fat-tail, named for the tails of the fire-brands."
+            ],
+            [
+                "בררו משם – from between the place of he wood.",
+                "בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.",
+                "בעומד – like by mere estimate/sight (באומד).",
+                "ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.",
+                "מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.",
+                "ובאו להם ללשכת הגזית – to perform the lotteries."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].",
+                "מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).",
+                "מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.",
+                "מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.",
+                "העוקץ – the tail.",
+                "החזה – all [the permitted fat] that sees the ground.",
+                "והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.",
+                "זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2)."
+            ],
+            [
+                "צאו וראו – on the high place that they had in the Temple.",
+                "זמן השחיטה – for ritual slaughtering is disqualified at night, as it states (Leviticus 19:6): “It shall be eaten on the day/ביום that you sacrifice it, [or on the day following],”",
+                "ברקאי – the morning light shines and has broken through from end to end.",
+                "האיר פני כל המזרח (the whole eastern horizon is light) – that he would not say anything until the entire eastern horizon is lightm, for it is not enough tha it is light only like a point, and the Halakha is according to Mattia ben Shmuel.",
+                "עד שיהא בחברון – those who are standing below ask him, has the light reached Hebron? And he answers, “yes,” And in order to mention the merit of the forefathers that are buried in Hebron we say this."
+            ],
+            [
+                "משלכת הטלאים – the chamber/office where the lambs of the daily offering/תמיד were.",
+                "לשכת החותמות – of those who take fine flour for meal offering and wine for libations, for they would go near the superintendent appointed over the seals and give him the money according to the libations that he requires, and he gives him a seal and he brings the seal to the superintendent over the libations and he receives from him libations. And the chamber that the superintendent sits in is called the chamber of the seals. And in Tractate Shekalim (see Chapter 5, Mishnah 3), it explains that there four seals in the Temple and it was written on them: “calf, ram, kid and sinner” When he brings the seal that is written on it, “calf,” it is known that he gave money for the libations of a bull. [When he brings the seal that is written on it] “ram,” it is known that he gave money for the libations of a ram, for the Aramaic translation of a ram is דכרא /male of the flock (ram). [When he brings the seal that is written on it], “kid,” it is known that he brought the money for the libations of a lamb. [When he brings the seal that is written on it], “sinner,” it is known that he brought the money for the libations for a leper.",
+                "לשכת בית המוקד – on account of the fire that is always burning there."
+            ],
+            [
+                "תשעים ושלשה כלי כסף וכלי זהב – it is not explained why it was necessary for the number of these utensils. But in the Jerusalem Talmud in the Tractate Hagigah, they said that it corresponds to the ninety-three mentionings [of the Divine Name] in the prophecies of Haggai, Zechariah and Malachi.",
+                "השקו את התמיד – [they gave the lamb to be slaughtered as the daily offering water] near the time of its slaughtering, in order that its hide will be straightened out/become flat nicely.",
+                "בכוס של זהב – there are those who state that an exaggeration was taught, for it (i.e, the cup that the lamb drank from) was not made of of gold, but of a fine copper that like gold, and there are those who stated that it was a cup actually of gold, for there is no poverty in the place of wealthy splendor.[to demonstrate the greatness and honor attributed to the place].",
+                "אע\"פ שמבוקר – the daily offering requires inspection from physical defect four times prior to its slaughter, simila to the Passover lamb."
+            ],
+            [
+                "לצפונו 'ל מזבח – for the daily offering is a burnt offering and the burnt offering requires [offering] in the north.",
+                "שמונה עמודים ממסים – low columns of stone [that are small].",
+                "ורביעית של ארז – square pieces of cedar were on the columns.",
+                "אונליות (hooks) – similar to hooks; ANTZINISH in the foreign language.",
+                "ושלשה סדרים (three rows) – of hooks, it was this one above that one in all the pieces of the tree, to suspend/hang large animal or a small one.",
+                "על שלחנות של שיש שבין העמודים – for on them they would rinse the insides and it was possible to make them out of gold, for there is no poverty in the place of wealth/splendor, but they did not make them of anything other than marble because the gold shakes and smells bad, but the marble is cold and cools off and preserves it so that it does nor become putrid."
+            ],
+            [
+                "הטני – it is the language of (Deuteronomy 26:2): “[you shall take some of every first fruit of he soil, which you harvest from the land that the LORD your God is giving you], put in a basket.” It is similar to a basket but its mouth is wide.",
+                "והכוז (oil vessel – in the shape of a large wine cup) – a ladle; in the Arabic language they call it ALCUZ.",
+                "שני מפתחות – to open two locks that are on the northern wicket.",
+                "תרקב (three kabs, a dry measure) – a utensil that holds three kabim, and the language of “tarkav,” is two [kabim] and a kab, and it was similar to a tarkav, but it didn’t hold other than two kabs and a half, and it was of gold.",
+                "אחד יורד לאמת השחי – the northern wicket as is taught in the Mishnah further on (see Mishnah 7): “He came to the northern wicket/door.” It had wo locks, the one was below, inside at the bottom of the opening, and the Kohen that wanted to enter, would put in his forearm into the hole in the wall until his armpit and open it with his hand through the inside, and the other [lock], he opens with a key immediately without effort like all the other openings.",
+                "כיון (directly) – like [Tractate Pesahim 37a – Bartenura, at least as published in the standard יכין ובועז edition of the Mishnah, states that this quote is on Pesahim 37b]: “he may form the dough in a mould and attach it to the cake directly” (i.e., well-fitting without loss of time), meaning to say, quickly without trouble."
+            ],
+            [
+                "ושני פשפשין היו לו לשער הגדול – this is the gate of the Temple/the hall containing the golden altar. And it had doors at the beginning of the beams of the wall that was six cubits thick, and other doors at the end of its beams towards the inside. These two wickets/doors had two small openings, one from the right of the large gate and one from its left, a bit distant from the gate. On that which was in the south, it is written (Ezekiel 44:2): “This gate is to be kept shut and is not to be opened” refers to the future, and from something undefined such it was in the Jerusalem Temple, but the wicket that is in the north, he would open it through a hole near it where one inserts his hand until the armpit and bends his hand inside, and through another lock that is there, it is opened immediately without effort.",
+                "ופותח הפשפש ונכנס משם לתא (to the cell/compartment back of the Holy of Holies) – and it is one chamber open to the hall containing the golden altar.",
+                "ומן התא נכנס להיכל – and he goes in the cavity of the hall containing the golden altar until the large gate that is at the end of the beams of the wall from the inside and opens it and he comes to the second gate and stands inside and opens it.",
+                "נגר (door-bolt, pin fitting into sockets top and bottom) – a bolt that breaks through from one end of the door to the [other] end of the door. Another explanation, the נגר is a peg/nail (i.e., something fastened) that is wedged in in the back of the door in an incision in the lintel/door-sill.",
+                "ואת הפותחות – the locks and the enclosures."
+            ],
+            [
+                "מיריחו היו שומעים קול שע הגדול – and from Jerusalem until Jericho is ten Parsangs (see Tractate Yoma 39b) [equivalent to approximately twenty-five kilometers].",
+                "מגריפה (the name of a musical instrument in the Temple) – a species of musical instrument that was in the Temple, having ten holes, each one of them producing one kindred kinds of music, and its sound could be heard from afar.",
+                "בן קטין (he appears also in Tractate Tamid, Chapter 1, Mishnah 4) – the name of a man ho was a High Priest, ad he made a wheel-work for the wash-basin to sink it into the well/cistern, so that there its waters would not become unfit for use by being kept overnight, for every thing that was sanctified in the Temple vessels became unfit for use by being kept overnight, and when he would depart, and would become one who immersed himself that day [but ineligible to resume eating heave-offering until after sunset), and they would raise him up from the cistern to sanctify his hands and his feet, the sound of the wheel would be heard until Jericho.",
+                "גביני כרוז – a Kohen whose name was Gevini, who would announce/cry out each morning in the Temple: “Arise, Kohanim, for your Divine Service.”",
+                "חליל – TZALNITZLISH in the foreign language; MIZMOR in Arabic, and its sound can be heard from afar. There are those who say PIPRI in the foreign language.",
+                "צלצל – TZIMBALI in the foreign language.",
+                "מכוור – name of a place."
+            ],
+            [
+                "ובאחרונה – for there wasn’t only just a little big of ashes, and he was not able to take them in handfuls, he swept the rest of the ashes into the basket.",
+                "והניחו – in the basket there and then he left. But immediately, he would not remove it, for since he had to put the ashes near the Eastn Altar like the removal of the ashes of the Menorah, he waits until after the sprinkling of [the blood of] the daily offering, which he would make the preparations of the two lamps and finish the completion of the removal of he ashes of the Menorah, and then both of of them would remove this basket and that oil vessel and pour the ahses into one place near the altar and they are absorbed there in their place.",
+                "ומצא שתי נרות מזרחיות דולקים – this Tanna/teacher holds that the Menorah is placed in the aeast and west. And sometimes that he finds also the rest burning, and it (i.e., the Mishnah) took [the words] “the two eastern lights flickering” because the rest of the lights, even if they are burning, he puts them out and removes the ashes, but these two lights/candles, if he found them flickering/burning, he does not put them out, and further, because it teaches in the concluding segment [of the Mishnah] “that if he found that they had gone out, he cleaned them and lit them from those which were [yet] flickering/burning,” but with the rest of the lights, if he found that they had gone out, he does not re-kindle them until the evening.",
+                "מדשן את השאר – five lights/candles for the west side, he removes from them the old oil and the old wick and the ashes, and places everything in the oil vessel, and puts new oil and a new wick, and after the slaughter of the daily offering and the sprinkling of its blood, he removes the ashes of the two eastern [lights]/[candles], and places in them 0il and a new wick. But surely, when he stops the preparing with the slaughter of the daily offering and the sprinkling of its blood and he doesn’t prepare all of them together, because it is written (Exodus 30:7): “[On it Aaron shall burn aromatic incense:] he shall burn it every morning when he tends the lamps,” the Torah stated that part of the preparation for the two cows, and perform the preparation of the five candles/lights in the first clause of the Mishnah and then he returns with the preparation of the two lights/candles, because for since that he began, he did most of it. But that which he didn’t do six [of them] and then return to do one, because it is written (ibid.), “when he tends the lamps, the preparation [is not] less than two candles/lambs. And these words are at a time where there is no miracle, as, for example, after Shimon the Righteous died. But prior to Shimon the Righteous dying, the western light/candle always burned/flickered through a miracle, as it is taught in a Baraita (Talmud Shabbat 22b) : from outside the curtain of the Pact (see Leviticus 24:2-3), the testimony is that God’s presence rests upon Israel, this is the western candle/light that we place in it oil according to the measure of its fellow and from it he would begin and from it he would conclude, for when he came to prepare the two eastern lights/candles, he would not remove the ashes other than from the first candle/light alone and prepare it, but he leaves the second light/candle that is adjacent to it burning/flickering until the evening when he kindles he lights/candles, and from it candles all of the other lights/candles, but after he kindled the rest of the candles/lights, he prepares it and removes the ashes for this candle in the evening and kindles it. But even though it is written (Exodus 30:7) “when he tends the lamps,” that there is no tending less than “two,” this is more preferable that he didn’t tend to other than one light/candle from the two eastern candles/lights/lamps and to leave the second lamp/candle/light burning so that he would not tend to it until the evening, in order to publicize the miracle that he always kindles. But if even that he tends five [lights/candles/lamps] that are on the western side of first, and not the five of the eastern side anad at the end the two of the western side, and from them, he would have to kindle, but he doesn’t do this because it is written (Leviticus 24:2-3): “for kindling lamps regularly. [Aaron shall set them up in the Tent of Meeting] outside the curtain of the Pact [to burn] from evening to morning before the LORD regularly,” the Torah stated, set up a fixed lamp/candle/light to kindle from it all the rest of the candles, and which is this? The second candle/light/lamp of the eastern side, for when he ascends in the hall of the golden altar, it is that candle/lamp/light that he approaches first, but we don’t forgo the occasion to perform a religious act, but one could say that in this, the miracle was established and it was fixed to kindle from it. But, with the first light/lamp/candle, it is impossible, for behold it is written (ibid.,): “before the LORD”, from that candle of the side of God’s presence, which is the the western side, but the first candle/lamp/light is not called, “before the LORD.”",
+                "מצאן שכבו – the two eastern ones (i.e., candles/lamps/lights). As, for example, after Shimon the Righteous died.",
+                "מדשנן ומדליקן מן הדולקים – not that he would put a new wick and new oil, in the manner of taking care of/preparing the lights/lamps/candles, for always, we don’t prepare the two eastern lights/candles/lamps other than after the slaughtering of the daily offering in order to interrupt between the preparation of the five to the preparation of the two, but rather, we cleanse them, that is, we remove the ashes that are at the head of the old wick, and lift it up and kindle it, in order that it be interruption between preparing the five candles to the two be well recognized. But if the candles/lights/lamps are not burning, we kindle them from the altar of the burnt offering.",
+                "ומדשן את השאר – this is the preparation of the five candles/lamps/lights, that we place a new wick and new oil and leave them extinguished until the evening when he comes and kindles [them]. But he removes the ashes from here and it is not like the removal of the ashes of the two eastern [lights] that is above. But after the slaughtering of the daily offering and the sprinkling of its blood, he returns and removes the eastern ashes and places oil and and a new wick and leaves it until the evening extinguished. But a second candle/light/lamp which is called, “western” just like this, he cleans and removes the ashes and the old wick and puts in new oil and kindles it from the altar of the burnt offering in order to kindle from the lamps/candles/lights in the evening, the others that the western lamp/candle/light was fixed to kindle from it other candles/lamps/lights, and therefore, also he kindles if he found it extinguished prior to the slaughtering of the daily offering, since he needs nevertheless, to kindle it when he comes and prepares after the slaughtering. Such I found the explanation of this Mishnah in the commentary of our Rabbi, Baruch bar Yitzhah, and he is the clearest of all of the commentaries. But the words of Maimonides are very astonishing, and also what he thinks in that the preparation of the candles/lamps/lights is their kindling, and when he would kindle the lamps/lights of the entire Menorah in the morning, as he kindles it in the evening, it is an exalted hidden thing/miracle in my eyes, but I did not hear nor did I see any of my Rabbis who think thus.",
+                "ואבן היתה לפני המנורה – because the Menorah is eighteen handbreadths high and it was necessary to ascend to a high place in order to prepare the lamps/lights/candles.",
+                "ובה שלש מעלות – corresponding to the three ascents that are written regarding the Menorah (see Numbers 8:2, Exodus 25:37 and Exodus 27:20): \"בהעלותך את הנרות\"/”when you mount the lamps; \"והעלה את נרותיה\"/”the lamps shall be so mounted;” \"להעלות נר תמיד\" /”for kindling the lamps regularly.”",
+                "והניח הכוז ויצא – until after the sprinkling of the blood of the daily offering for then he makes he preparations of two lamps/candles/lights and removes it, and then his neighbor removed the basket. And when they removed them, they bowed down (according to Tractate Megillah 22b – this is the spreading of one’s hand and feet on the floor), at the conclusion of the Divine Service, but not now, fo still their Divine Service was not completed."
+            ]
+        ],
+        [
+            [
+                "לא היו כופתין אותו (they did not twist/tie together the four feet of the lamb) – of the daily offering with two front hands to themselves or the two legs to themselves, in order that he should not act like the religious practices of the heathens, for such they would do when they performed slaughtering for idolatry (see Talmud Tamid 31b).",
+                "אלא מעקידין אותו – the hand with the foot, like the Binding of Isaac.",
+                "ראשו לדרום – it was slaughtered on the north side of the altar (see Leviticus 1:11) , according to the law of the burnt-offering, and he would turn its head to the south, and its face to the west, so that if it would sprinkle excrement, it would not be adjacent to the altar.",
+                "של שחר – the daily-offering sacrifice was slaughtered on the northwestern corner, because in the morning, the sun is in the east and shines opposite it to the west, and the Biblical verse states (Numbers 28:3): “as a regular burnt offering every day, two yearling lambs without blemish” corresponding to the day for the day (שנים ליום), meaning to say, corresponding to the sun, for the sun is called daylight.",
+                "ושל בין הערבים – that the sun is in the west and shines opposite the east, it was slaughtered on the northeastern corner.",
+                "בטבעת שניה – far from the altar, because the altar was high and would obscure everything. But Yohanan the High Priest established six orders of rings, in each order, four rings, for twenty-four priestly divisions, and they were established on the floor and made like a bow, and since they would not tie together the daily offering, as it is taught at the beginning of our chapter, they would bring in the neck of the animal in those rings at the time of the ritual slaughtering and would wedge in the head of the ring in the ground.",
+                "ונותן מזרחית צפונית – first. After he slaughtered the morning burnt-offering in the northwest corner, he would go to the eastern side and stand on the ground and sprinkle the blood in the utensil below from the SIKRA/red paint and place two gifts which are four, one which is like two on the northeastern corner, and he would go to the southwestern corner and place one which is like two on the southwestern corner."
+            ],
+            [
+                "לא היה שובר את הרגל – like the manner in which the slaughterers would do when they cut/sever the leg with the flesh that is upon it, but rather, they make an incision from under the knee and its surrounding parts that is sold with the head and they suspend it and flay the leg with the the rest of the animal. But surely it comes to tell us that the knee is included in the flying.",
+                "ערכובו (ham) – like the knee (the inner part of the knee).",
+                "מרק את ההפשט (stripped off the hide) – for behold it was not flayed other than to the breast and the hide was still attached to it.",
+                "נטל את הפדר – [forbidden] fat.",
+                "נותנו על בית השחיטה – this is the way of honor/respect of above (i.e., God), so that he would not see the soiling/staining of the blood from the ritual slaughtering.",
+                "והכרס מדיחין אותה – from the secretions/excrement that is within it, separately.",
+                "בבית המדיחין – a chamber that was in the Temple. But they would not rinse it with the rest of the innards, so that it would not become soiled.",
+                "שלשה פעמים – since the feces do not come out from them other than with pressure, because they are thin.",
+                "במיעוטה – at the very least. But if he wishes to supplement rinsing them more than three times, he increases it."
+            ],
+            [
+                "ואצבע הכבד (the lobe of the liver) – he would separate from the liver.",
+                "ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.",
+                "דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.",
+                "והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.",
+                "ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.",
+                "בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.",
+                "השביעי בסולת – for the meal-offering of libations that is with the daily-offering",
+                "בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.",
+                "מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].",
+                "לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1)."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.",
+                "קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).",
+                "והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.",
+                "מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave."
+            ],
+            [
+                "חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through",
+                "חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.",
+                "הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b)."
+            ],
+            [
+                "מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.",
+                "ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.",
+                "וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban."
+            ],
+            [
+                "בזק – a small spoon.",
+                "מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].",
+                "וכסוי היה לו – to the vessel/dish/cense",
+                "מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty."
+            ],
+            [
+                "מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).",
+                "וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.",
+                "ןעירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.",
+                "נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.",
+                "מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.",
+                "ובשבת – that it is prohibited to put out the flame.",
+                "כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.",
+                "לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.",
+                "שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.",
+                "ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day."
+            ],
+            [
+                "מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.",
+                "כהן השומע קולה – if he wasn’t in the Temple courtyard.",
+                "רץ ובא – to prostrate/worship with his Kohanim brethren.",
+                "וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.",
+                "היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.",
+                "בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering"
+            ]
+        ],
+        [
+            [
+                "החלו – those who won the spoon of the incense and the coal pan of the coals to ascend on the steps of the hall leading to the interior of the Temple, for there were twelve steps to the hall. But in front of them, they would go first [to ascend]: whomever won the cleansing of the inner altar in order to to take the basket that was placed there, after it was needed to place the ashes near the eastern altar like the Menorah, he would wait until after the sprinkling of the daily offering, for the person who won the cleansing of the Menorah/candelabrum would make the preparations of the two lamps/candles/lights and finish the completion of the cleansing of the Menorah, and then both of them would remove – this one the basket and that one the oil vessel (in the shape of a large wine cup) and they would pour the ashes in one place near the altar eastward.",
+                "והשתחוה ויצא – for now the Mitzvah had been completed.",
+                "מצאו שכבה – as for example, after Shimon the Righteous had died, there was no miracle, whether it (i.e., the lamp) went out now after the slaughtering of the daily offering, or whether they found that it had gone out prior to the slaughtering of the daily offering, and they kindled, as we stated above in the first “The Superintendent said to them” (Tractate Tamid, Chapter 3, Mishnah 9), even though that now they found that it was still burning/flickering, since there was no miracle existing, they would put it out and clean its ashes in order to finish the preparation of the two lamps/candles/lights together.",
+                "ומדליקו מעל מזבח העולה – for they would not kindle the western lamp/candle/light ever other than from the fire of the altar of the burnt offering, as it is written (Leviticus 6:6): “A perpetual fire shall be kept burning on the altar [not to go out],” and it is written (Leviticus 24:2): “for kindling lamps regularly”, above the outer altar it was kindled.",
+                "ממעלה שניה – of three steps that were before the Menorah/candelabrum.",
+                "והשתחוה ויצא – for his Mitzvah was completed."
+            ],
+            [
+                "צבר את הגחלים – that were in the coal-pan.",
+                "על גבי המזבח – of the incense.",
+                "ורדדן בשולי המחתה (he flattened – the heap of coals – with the bottom of the coal-pan) – in order that the incense would not fall from on top of the coals, therefore, he would spread [the glowing coals] and stretch them so that they would not be sloping/slanting this way or that. The Aramaic translation of וירקעו/he spread is ורדידו/flatten, stamp, beat. And he would offer it on the golden altar, but not within the coal-pan. But the incense of Yom Kippur, he would place the cals within the coal-pan, and upon it he would offer it, for there is no flattening/stamping of the coals on Yom Kippur."
+            ],
+            [
+                "ונותנו – into the spoon.",
+                "לאוהבו – that came with him to the hall containing the golden altar for this this purpose. If there scattered from incense that was in the dish/vessel into the pan/censer, because the censer/dish was full and overflowing, and sometimes, it would fall from him into the pan/censer, he would give the incense to his friend/fellow when it had scattered into the palm of the handfuls of the person offering the incense.",
+                "ומלמדין אותו – because he had never offered incense before, as is taught in the Mishnah above (see Tractate Tamid, Chapter 5, Mishnah 2): “Those who are new [to the preparation of] the incense, come and cast lots,” therefore, they had to teach him.",
+                "שלא תתחיל לפניך לפניך שלא תכוה – he would pour the incense on the coals on the western side far from him, and when it would scatter to his side, he would heap it up, as we have stated in [Tractate] Yoma [49b] so that its smoke would delay in coming, and this is the honor/glory that he would tarry/delay during the [Divine] Service. And he would heap up and make a pile on the western side, and when he would come to drag the incense that is adjacent/near him, he would pile it up to the western side far from him, and he wouldn’t be burned from the incense that would be bunrf. Bu if he had made the pile in front of him, when he gathered the incense that had scattered outside of him and he brought it near him, it would be that his arm would be singed/burned by the gathering of the incense that is burning in front of him. That is what is taught in the Baraitha in the chapter [five of Tractate Yoma], “They brought out for him” [at the bottom of 52b] that he would gather in front of him which is outside of him.",
+                "התחיל מרדד ויוצא (he flattened the heap of coals and went out) – meaning to say, immediately that he flattened the incense on top of the coals, he went out.",
+                "פרשו העם – all of the Kohanim depart from between the hall with the golden altar and the Altar at the time of the offering of the incense, as it is written (Leviticus 16:17): “When he goes in to make expiation in the Shrine, no one else shall be in the Tent of Meeting [until he comes out],” all atonement is made holy, no person shall be in the Tent of Meeting, therefore, whether at the time of the incense, whether at the time of the giving of the blood of the bullock of the anointed Priest or the bull for an unwitting communal sin and the goats of idolatry, the Kohanim would leave from the area between the Entrance hall and the altar. But at the time of the offering of the incense of Yom Kippur, they would not leave other than from the hall containing the golden altar, because the incense of Yom Kippur was not outside in the hall of the golden altar on the golden altar, but rather in the innermost section in the house of the Holy of Holies, therefore, there is no need that they should leave from between the Entrance hall and the altar, other than from the hall of the golden altar alone."
+            ]
+        ],
+        [
+            [
+                "בזמן שכהן גדול נכנס להשתוות – in the great room with the golden altar, but we don’t call it coming in without need.",
+                "באבנים טובות – that are the shoulders of the Ephod.",
+                "הגביה לו את הפרוכת – that is hanging/suspended from the opening of the hall [leading to the interior of the Temple], for there weren’t doors at the opening of the hall, like the other openings in the Temple, obut rather only a curtain."
+            ],
+            [
+                "באו ועמדו – for after they blessed and read and did their Divine Service that is stated above, they came to the Ascent/steps in the front of the Temple Hall.",
+                "עמדו הראשונים – these are the five Kohanim that had the utensils in their hands.",
+                "וברכו את העם ברכה אחת – and theses are the three verses of the Priestly Blessing (Numbers 6:24-26), “May the LORD bless you and keep you;” ”May the LORD deal kindly with you and graciously with you;” “May the LORD bestow His favor upon you and grant you peace.” But we call it one blessing because they would not answer Amen after tehm between each verse in the manner that they do outside of the Temple/Jerusalem.",
+                "את השם ככתבו – with a Yud, Heh, etc.",
+                "ובמדינה בכינויו – with an Aleph, Daleth, etc. for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned I will come to you and bless you.” They (i.e., the Rabbis) invert the order in which it is written and expound upon it: In every place where I will come to you and bless you – which is the Temple, there I will mention My name.",
+                "כנגד כתפותיהם – because they require the raising of their palms, as it is written (Leviticus 9:22): “Aaron lifted his hands toward the people and blessed them,” and it is written (Deuteronomy 18:5): “[For the LORD your God has chosen] him and his descendants, [out of all your tribes, to be in attendance for service in the name of the LORD] for all time;” just as it is he regarding the lifting of the palms, even his descendants (literally, “his sons,) for all time.",
+                "ובמקדש – when they bless the people with God’s ineffable Name, and the Divine Presence is above the second joints of their fingers, they raise their hands above from their heads.",
+                "שאין מגביה את ידו למעלה מן הציץ – because the name of God is written on it.",
+                "רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda (see also Tractate Sotah, Chapter 7, Mishnah 6, where the latter sections this Mishnah is also repeated)."
+            ],
+            [
+                "בזמן שכהן גדול רוצה להקטיר – that he offers incenses any time that he wants, and takes a portion when he wishes.",
+                "למחצית הכבש – and he had tired a bit.",
+                "וסמך עליו – because of the honor/prestige of the High Priest that his offering of the incense would be regarded as more important than the rest of the Kohanim.",
+                "וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).",
+                "נשמט השני והלך לו – but the first [priest] remains there to receive the limbs from those who stretch forth their hands and to give them to the High Priest.",
+                "בא לו להקיף את המזבח – the High Priest who was at the top of the ramp when he was in the south, walks around [in a circuit] in a rightward direction, for all of the turns that you make [in the Temple] must be towards the right (see Tractate Yoma 58b -and see also Tractate Zevakhim, Chapter 5, Mishnah 3, in terms of the order of the turns made), therefore, he would walk to the southeast and from there to the northeast, until he reaches the southwest, the place of the perforations/holes where the wine and the water that they perform the libations descend in them and from there go to the pits by the side of the altar in to which the remainder of the libations was poured which are the foundations, and there, the one Kohen stands and hands to him the wine for the libations, but the High Priest does not carry the wine with him, lest the wine become spoiled in the smoke of the pile of wood on the altar in the Temple when he walks around the altar, and while he is walking around, he turns [a piece of flesh on the altar] with a hook, that is, he drips limbs that were not consumed on the altar.",
+                "But the rest of the Kohanim that perform the libations of the wine, walk going to the left from he ramp to the southwestern [corner] which is close to the ramp, as is taught in the Mishnah in Tractate Zevakhim, in the Chapter, “The Holy of Holies” (Chapter Six, Mishnah 3), “All of those who ascend the altar go up on the right (i.e. east) side and make a circuit and go down on the left, except for the one who does who goes up for these three things,” libations of the wine and the water and the burnt offering of the bird. The wine and the water so that they won’t be affected by the smoke. And the burnt offering of the bird also, so that it would not die in the smoke. But the High Priest that is similar to a member of the household, he has permission to go as he desires, what the rest of the priests are not allowed to do, and he also has permission to turn a piece of flesh with a hook without a lottery, he has to go around the altar in order to walk in a rightward direction.",
+                "והסגן עומד על הקרן (the prefect/assistant stands on the corner) – near the High Priest who comes to offer libations.",
+                "והסודרים בידו – to wave when the Kohen offers the libation. In order that the Levites will know, and that they will speak/break out through song, and Ben Arza know and he knocked/struck the cymbal, as it states nearby.",
+                "על שלחן החלבים – two tables were in the western side of he ramp, one table of silver, where they put the Temple utensils, and one table of marble, where they put the limbs, and it is called, the table of the fats.",
+                "בן ארזא – the nae of a person that strikes the cymbal, TZIMBAL in the foreign language."
+            ],
+            [
+                "בראשון לה' הארץ ומלואה – because it is the first [thing] in the act of Creation.",
+                "בשני גדול ה' – for on it (i.e., the second day of Creation), the waters were divided and he firmament was placed between the [upper] waters and the lower [waters].",
+                "בשלישי אלהים נצב בעדת אל – for on it (i.e., the third day of Creation), the dry land appears that upon it, the judges stand to administer justice.",
+                "ברביעי אל נקמות – for on it (i.e., the fourth day of Creation), the son, and the moon and the stars were created that God, in the future, will be avenged from those who worship them.",
+                "בחמישי הרנינו לאלהים עזנו – for on it (i.e., the fifth day of Creation), the living creatures were created that He who sees them (i.e., God) sing and praise to its Creator.",
+                "בששי ה' מלך – for on it (i.e., the sixth day of Creation) the Creation was completed and on it, man was created who recognizes the Kingship of His Creator.",
+                "מנוחה לחי העולמים – this Tanna/teacher holds like the one who stated that for six thousand years, there will be a world and one will be destroyed, and on account that in the seventh millennium, there won’t be anything but the Holy One, blessed be He, as it states (Isaiah 2:11): “None but the LORD shall be Exalted in that day,” therefore on Shabbat, we recite (Psalm 92): “A psalm. A song; for the sabbath day,” for the seventh millennium, as one day of the Holy One, blessed be He is one thousand years [for us]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..87928e7fe04e88c6a0d4cf8a038a64f3c36aae3f
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/English/merged.json	
@@ -0,0 +1,318 @@
+{
+    "title": "Bartenura on Mishnah Tamid",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tamid",
+    "text": [
+        [
+            [
+                "בשלשה מקומות הכהנים שומרים בבית המקדש – because of the honor, and it is greatness to the Temple that it should not be without guards/watchmen, and three places we derive as it is written (Numbers 3:38): “Those who were to camp before the Tabernacle, in front, before the Tent of Meeting, on the east – were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites...],” those who guard from one watch to another, which is a hint to three divisions of duty for priests [and Levites] in three places, but just as we find in the Tabernacle that the Kohanim, Aaron and his sons were guarding in it in three places, even so too in the Temple.",
+                "בית אבטינס ובית הניצוץ היו עליות – [According to the Jerusalem Talmud, Tractate Yoma, Chapter 1, Halakhah 5, the chamber of the House of Avtinas (see also Tractate Shekalim, Chapter 5, Mishnah 1 and Tractate Yoma, Chapter 1, Mishnah 5 concerning facts about this clan) was in the southern part of the Temple courtyard by the side of the Water Gate – which was the gate where they would enter on the holiday of Sukkot with a flask of water that was drawn from the Shiloah spring fo the libations on the altar, but according to the Talmud, Tractate Yoma 19a, there were doubts as to where this chamber was – in the south or in the north, which is the preference of this commentary to the Mishnah] – that were built on the side of the gates of the Temple courtyard.",
+                "והרובין (young priests, or possibly “archers”) – children; the Aramaic Targum/translation is רביא /child. Another explanation: הרובין/ those who shoot arrows with bows, from the language of {Genesis 21:20): “[God was with the boy (i.e., Ishmael) and he grew up; he dwelt in the wildeness] and became a bowman.”",
+                "בית המוקד כפה – there was nothing over the bulding of the House of the Hearth other than a [round] arch, AREUVLETU in the foreign language, made m the earth.",
+                "והיה מוקף רובדים של אבן (was surrounded with stone pavements) – colonnades/porticos surrounding, [made] of hewn stones that were sunk in the wall and came out from the wall into the House of the Hearth/בית המוקד – to the side of the ground, and on top of them were other stones, shorter than them that also came out from the wall. And they were similar to steps one on top of the other.",
+                "וזקני בית אב – the division for duty of priests and Levites/guard that was divided into seven priest’s divisions corresponding to the days of the week, each one serves on his day, and the elders of the priest’s division of that day would sleep there on those paved level spaces between steps in the Temple hall.",
+                "ופרחי כהונה (fledgling priests) – young boys whose hair begins to sprout, and they were guards.",
+                "כסתו – the language of pillows and cushions.",
+                "איש כסתו בארץ – there were not able to lie down there on the beds but rather on the ground in the manner of those who guard the courtyards of the kings.",
+                "ומניחים אותן תחת ראשיהן – corresponding to their heads, but not actually under their heads, because there are the clothes of the Kohen that have in them Kilayim/mixture of linen and wool, as for example, the belt, and it is not permitted to use them other than at the time of [Divine] service.",
+                "ומתכסים בכסות עצמן – in weekday clothing.",
+                "במסבה (winding staircase)- in a cavity/cave that goes underneath the Temple, for the cavity was underneath the Sanctuary, and the entire Sanctuary is called בירה /the chosen Divine residence/the Temple, as it is written (I Chronicles 29:19 – the verse is slightly misquoted by Rabbi Obadiah of Bertinoro in the printed editions: He writes: אל הבירה אשר הכינותי – whereas the correct quote is:לבנות הבירה אשר הכינותי ): “and to build this temple for which I have made provision.” But because he was one to whom a nocturnal emission/pollution had occurred, he would not walk on the path of the Temple courtyard, but rather on he path of the cavities/caves, for he holds that these cavities were not sanctified.",
+                "והנרות היו דולקים – in the cavity/cave from this side and that side.",
+                "ומדורה היה שם – hat the Kohen would warm himself in it after he immersed [in a ritual bath].",
+                "וזה היה כבודו – that no person who enter in it ever all the while that his fellow was there.",
+                "מצאו נעול – this is his sign that there is a person there, and he would not enter.",
+                "נסתפג – wiped off the water that was on his skin.",
+                "בא וישב לו – in the house of the Hearth.",
+                "עד שהשערים נפתחים – he would leave and go outside, because one who has immersed [in a Mikveh] must wait for sunset to be perfectly clean – see Leviticus 22:7) is sent off outside of the Temple courtyard, as we stated in these matters that every person who had a flux, including one with a nocturnal emission."
+            ],
+            [
+                "לתרום את המזבח – the removal of the ashes from the Altar (see Leviticus 6:3).",
+                "משכים וטובל – for no person enters the Temple courtyard to perform Divine service, even if he is ritually pure, until he immerses [in a ritual bath].",
+                "וכי באיזו שעה הממונה בא (superintendent/deputy/officer) -meaning to say, is there a fixed time for the coming of the superintendent/officer, for it is stated that he (i.e., the Kohen) would get up early and immerse [in a ritual bath] prior to the arrival of the superintendent, but rather, definitely there was no fixed time for his arrival, for all of the times were not equal, for sometimes he would come from the crowing of the cock (see Tractate Yoma, Chapter 1, Mishnah 8), etc., but therefore, whomever wanted to remove the ashes would wake up whenever he could, and afterwards, the superintendent would come and he would knock on them, to those who were in the House of the Hearth, and they would open it for him.",
+                "מקריאת הגבר – there are those who interpret It as the calling of the rooster, and there are those who interpret that [an individual] would customarily call [to the Kohanim] near the rising of the sun [saying: “Arise Kohanim to your Divine service”].",
+                "מי שטבל יבוא ויפיס (see Tractate Yoma, Chapter 2, Mishnah 1) – all of those to whom they would give a white [slip of paper] to remove the ashes from the Altar, would immerse prior to the superintendent’s coming and afterwards they would take a lottery between them, and the one to which the lottery comes (i.e., the one who wins) goes up and removes the ashes. And the order of the lottery and its actions is explained in Tractate Yoma, Chapter 2."
+            ],
+            [
+                "פשפש (wicket) – small opening that is within the body of the lare opening, and through it they wouold enter from the House of the Hearth to the Temple courtyard.",
+                "אלו – they would walk in the parlor/covered place in front of the house in the Temple courtyard in the eastern direction. For the parlors/recesses were around the Temple courtyard from the inside, with pillars going out beyond the walls of the Temple courtyard, and from the pillars until the walls of the Temple courtyard, there was overhanging boughs/twigs on top of them and they are called in the foreign language PRITIKAN (i.e., Porticos), and from the pillars towards the outside it was without overhanging boughs/twigs, and he Altar was in a place without overhanging boughs. And they were divided into two divisions/parties, in order that they would check and see all of the sacred vessels, that all of them will be in their places in peace. And they would walk on the parlors that were made in the northern direction, these walk on it on the eastern half and those walk on it on the half of he western side until they come in contact with each other in the place where they make the cakes of the meal of offering of the High Priest, who would bring each day half of it in the morning and half of It in the evening (see Leviticus 6:13-14 and Tractate Menahot, Chapter 4, Mishnah 5), and this was near the Nicanor Gate, and there they would say “Shalom” to each other, everything is “peace/Shalom,” meaning to say, we found all of the utensils in peace and no utensil was missing."
+            ],
+            [
+                "הזהר של תגע בכלי – in the coal-pan which is a sacred vessel, for a person is not permitted to draw close to the Altar nor to any [Divine] Service until he sanctifies his hands and his feet.",
+                "במקצוע (corner) – in the corner-piece.",
+                "בן קטין – this was the name of the High Priest who made the wheel work (a machine for sinking the wash basin (the laver for the Kohanim in the Temple courtyard) into the well (see Tractate Yoma, Chapter 3, Mishnah 10 and Tractate Tamid, Chapter 3, Mishnah 8). It was a revolving wheel that through it the wash basin was sunk into the cistern, so that their waters would not be invalidated/unfit for use by being kept overnight, because anything that was sanctified in a sacred vessel is invalidated/unfit for use by being kept overnight, but when the wash basin was sunk into the cistern, its waters were not invalidated. But Maimonides states, that the wheel work which is a utensil surrounding the wash basin, that was not sanctified in the Temple vessel, and there they would leave the water at night in order that it not become sanctified and would be invalidated overnight.",
+                "מהאכלות הפנימיות (the thoroughly lighted coals in the center) – the coals that are in the center of the fire that were well consumed/burned up to be ashes.",
+                "צבר את הגחלים על גבי הרצפה (he heaped up the cinders on the pavement) – because it is written (Leviticus 6:3): \"ושמו\" /”[and he shall take up the ashes to which the ffire has reduced the burnt offering on the altar] and place them beside the altar,” and we expound [Tractate Temurah 34a], “and place them” – all of it, and “place them” – so that it should not scatter."
+            ]
+        ],
+        [
+            [
+                "ראוהו אחיו – to him that removed the ashes on the altar.",
+                "שירד – from the a;tar amd [it the coals on the eastern side.",
+                "והם רצו וכו' וקדשו ידיהם ורגליהם – in order to perform the Divine Service.",
+                "סונקים (press them) – remove them, from the language of shaking and moving about. And similarly, like a stuffed goat {Tractate Pesahim 3b], a goat that is tired as a result of the shaking and the goring that they gore one another, even here, they stuff/choke from the movements and they turn them over in the water pipes to the sides of the altar.",
+                "בסובב על הכבש (on the circuit by the ramp) – meaning to say on the ramp, that is opposite the circuit (i.e., a sort of gallery around the altar for the Kohen to walk on)."
+            ],
+            [
+                "החלו מעלין באפר – afer they had piled up [the ato th sides or to surround the limbs and fat-pieces that had not been consumed, they would pull the ashes with trowels that were in their hands and bring them up to the pile (i.e., the place on the altar where the ashes were piled up, like a kind of large pile of ashes that was in the center of the altar heaped up and made like an apple.",
+                "פעמים עליו בשלש מאות כור – an exaggeration is taught, for never did they leave three hundred Kor to be upon it.",
+                "וברגלים לא היו מדשנים אותו – they would not removethe ashes outside, even thogh it was a great deal on the altar.",
+                "מפני שהוא נוי למזבח – so that it would appear that there were man sacrifices on the altar.",
+                "מימיו לא נתעצל – meaning to say, that which was so many ashes, not on account of the laziness of the Kohanim, but rather as an ornament and to demonstrate that many sacrifices were offeed on the altar."
+            ],
+            [
+                "מעלין בגזרין (heaping up pieces of wood) – two long and planed wood they would put into the length of the pile of wood in the altar, as it is written (Leviticus 6:5): “every morning the priest shall feed wood to it,” which teaches that it requires two pieces of wood (e.g., the word עצים – in the verse is in the plural).",
+                "וכי כל העצים כשרים למערכה – as it is taught (in this Mishnah): “they began heaping up pieces of wood” plainly/undefined, and it doesn’t explain from what species of tree were these pieces of wood. And it responds, affirmatively, meaning to say, that everything is valid except for olives and [grape] vines, which ae prohibited because of the cultivation of the land of Israel because they are laden with fruit/produce. But there are those who state the reason because they ae made into ashes immediately.",
+                "מורביות (boughs) – branches of fig-trees, and especially bad fig-trees, that don’t produce fruit.",
+                "עץ שמן – that makes the oil of the balsam tree. But I heard that it is a tree that they call PINO in the foreign language, and TZINUBOR in Arabic. But even though it is an eatable tree, there is no need like that of the vine and the olive, therefore, they did not forbid it because of the of the settlement of the land of Israel, in the manner that they forbade the vine and the olive."
+            ],
+            [
+                "מערכה גדולה – because there is another pile of wood on the altar in the Temple, they called this the large pile of wood. There were three piles of wood on the altar every day, the first was the large pile of wood where they would burn on it the daily [morning] offering/תמיד; and the second was a lesser pile than it which was called the pile of wood of the incense, that they take from it coals with a coal-pan for the incense which they offer in the morning and at twilight, and third is not used a all other than for the establishment of the fire, as it is written (Leviticus 6:5): “The fire on the altar shall be kept burning, [not to go out],” this is the pile for the establishment of the fire.",
+                "וחזיתה מזרחה – its appearance which is the opening and the window of he pile of wood on the altar, to the eastern side of the altar.",
+                "וראשי גזירין – the insides were long until they would touch the “apple”/place on the altar where the ashes were piled up.",
+                "את האליתא (wood of the fig tree, used as kindling wood on the altar) – they insert dried branches/twigs used for fuel and thin chips between the big pieces to kindle the fire. And the word אליתא is the language of tail/fat-tail, named for the tails of the fire-brands."
+            ],
+            [
+                "בררו משם – from between the place of he wood.",
+                "בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.",
+                "בעומד – like by mere estimate/sight (באומד).",
+                "ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.",
+                "מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.",
+                "ובאו להם ללשכת הגזית – to perform the lotteries."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].",
+                "מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).",
+                "מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.",
+                "מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.",
+                "העוקץ – the tail.",
+                "החזה – all [the permitted fat] that sees the ground.",
+                "והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.",
+                "זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2)."
+            ],
+            [
+                "צאו וראו – on the high place that they had in the Temple.",
+                "זמן השחיטה – for ritual slaughtering is disqualified at night, as it states (Leviticus 19:6): “It shall be eaten on the day/ביום that you sacrifice it, [or on the day following],”",
+                "ברקאי – the morning light shines and has broken through from end to end.",
+                "האיר פני כל המזרח (the whole eastern horizon is light) – that he would not say anything until the entire eastern horizon is lightm, for it is not enough tha it is light only like a point, and the Halakha is according to Mattia ben Shmuel.",
+                "עד שיהא בחברון – those who are standing below ask him, has the light reached Hebron? And he answers, “yes,” And in order to mention the merit of the forefathers that are buried in Hebron we say this."
+            ],
+            [
+                "משלכת הטלאים – the chamber/office where the lambs of the daily offering/תמיד were.",
+                "לשכת החותמות – of those who take fine flour for meal offering and wine for libations, for they would go near the superintendent appointed over the seals and give him the money according to the libations that he requires, and he gives him a seal and he brings the seal to the superintendent over the libations and he receives from him libations. And the chamber that the superintendent sits in is called the chamber of the seals. And in Tractate Shekalim (see Chapter 5, Mishnah 3), it explains that there four seals in the Temple and it was written on them: “calf, ram, kid and sinner” When he brings the seal that is written on it, “calf,” it is known that he gave money for the libations of a bull. [When he brings the seal that is written on it] “ram,” it is known that he gave money for the libations of a ram, for the Aramaic translation of a ram is דכרא /male of the flock (ram). [When he brings the seal that is written on it], “kid,” it is known that he brought the money for the libations of a lamb. [When he brings the seal that is written on it], “sinner,” it is known that he brought the money for the libations for a leper.",
+                "לשכת בית המוקד – on account of the fire that is always burning there."
+            ],
+            [
+                "תשעים ושלשה כלי כסף וכלי זהב – it is not explained why it was necessary for the number of these utensils. But in the Jerusalem Talmud in the Tractate Hagigah, they said that it corresponds to the ninety-three mentionings [of the Divine Name] in the prophecies of Haggai, Zechariah and Malachi.",
+                "השקו את התמיד – [they gave the lamb to be slaughtered as the daily offering water] near the time of its slaughtering, in order that its hide will be straightened out/become flat nicely.",
+                "בכוס של זהב – there are those who state that an exaggeration was taught, for it (i.e, the cup that the lamb drank from) was not made of of gold, but of a fine copper that like gold, and there are those who stated that it was a cup actually of gold, for there is no poverty in the place of wealthy splendor.[to demonstrate the greatness and honor attributed to the place].",
+                "אע\"פ שמבוקר – the daily offering requires inspection from physical defect four times prior to its slaughter, simila to the Passover lamb."
+            ],
+            [
+                "לצפונו 'ל מזבח – for the daily offering is a burnt offering and the burnt offering requires [offering] in the north.",
+                "שמונה עמודים ממסים – low columns of stone [that are small].",
+                "ורביעית של ארז – square pieces of cedar were on the columns.",
+                "אונליות (hooks) – similar to hooks; ANTZINISH in the foreign language.",
+                "ושלשה סדרים (three rows) – of hooks, it was this one above that one in all the pieces of the tree, to suspend/hang large animal or a small one.",
+                "על שלחנות של שיש שבין העמודים – for on them they would rinse the insides and it was possible to make them out of gold, for there is no poverty in the place of wealth/splendor, but they did not make them of anything other than marble because the gold shakes and smells bad, but the marble is cold and cools off and preserves it so that it does nor become putrid."
+            ],
+            [
+                "הטני – it is the language of (Deuteronomy 26:2): “[you shall take some of every first fruit of he soil, which you harvest from the land that the LORD your God is giving you], put in a basket.” It is similar to a basket but its mouth is wide.",
+                "והכוז (oil vessel – in the shape of a large wine cup) – a ladle; in the Arabic language they call it ALCUZ.",
+                "שני מפתחות – to open two locks that are on the northern wicket.",
+                "תרקב (three kabs, a dry measure) – a utensil that holds three kabim, and the language of “tarkav,” is two [kabim] and a kab, and it was similar to a tarkav, but it didn’t hold other than two kabs and a half, and it was of gold.",
+                "אחד יורד לאמת השחי – the northern wicket as is taught in the Mishnah further on (see Mishnah 7): “He came to the northern wicket/door.” It had wo locks, the one was below, inside at the bottom of the opening, and the Kohen that wanted to enter, would put in his forearm into the hole in the wall until his armpit and open it with his hand through the inside, and the other [lock], he opens with a key immediately without effort like all the other openings.",
+                "כיון (directly) – like [Tractate Pesahim 37a – Bartenura, at least as published in the standard יכין ובועז edition of the Mishnah, states that this quote is on Pesahim 37b]: “he may form the dough in a mould and attach it to the cake directly” (i.e., well-fitting without loss of time), meaning to say, quickly without trouble."
+            ],
+            [
+                "ושני פשפשין היו לו לשער הגדול – this is the gate of the Temple/the hall containing the golden altar. And it had doors at the beginning of the beams of the wall that was six cubits thick, and other doors at the end of its beams towards the inside. These two wickets/doors had two small openings, one from the right of the large gate and one from its left, a bit distant from the gate. On that which was in the south, it is written (Ezekiel 44:2): “This gate is to be kept shut and is not to be opened” refers to the future, and from something undefined such it was in the Jerusalem Temple, but the wicket that is in the north, he would open it through a hole near it where one inserts his hand until the armpit and bends his hand inside, and through another lock that is there, it is opened immediately without effort.",
+                "ופותח הפשפש ונכנס משם לתא (to the cell/compartment back of the Holy of Holies) – and it is one chamber open to the hall containing the golden altar.",
+                "ומן התא נכנס להיכל – and he goes in the cavity of the hall containing the golden altar until the large gate that is at the end of the beams of the wall from the inside and opens it and he comes to the second gate and stands inside and opens it.",
+                "נגר (door-bolt, pin fitting into sockets top and bottom) – a bolt that breaks through from one end of the door to the [other] end of the door. Another explanation, the נגר is a peg/nail (i.e., something fastened) that is wedged in in the back of the door in an incision in the lintel/door-sill.",
+                "ואת הפותחות – the locks and the enclosures."
+            ],
+            [
+                "מיריחו היו שומעים קול שע הגדול – and from Jerusalem until Jericho is ten Parsangs (see Tractate Yoma 39b) [equivalent to approximately twenty-five kilometers].",
+                "מגריפה (the name of a musical instrument in the Temple) – a species of musical instrument that was in the Temple, having ten holes, each one of them producing one kindred kinds of music, and its sound could be heard from afar.",
+                "בן קטין (he appears also in Tractate Tamid, Chapter 1, Mishnah 4) – the name of a man ho was a High Priest, ad he made a wheel-work for the wash-basin to sink it into the well/cistern, so that there its waters would not become unfit for use by being kept overnight, for every thing that was sanctified in the Temple vessels became unfit for use by being kept overnight, and when he would depart, and would become one who immersed himself that day [but ineligible to resume eating heave-offering until after sunset), and they would raise him up from the cistern to sanctify his hands and his feet, the sound of the wheel would be heard until Jericho.",
+                "גביני כרוז – a Kohen whose name was Gevini, who would announce/cry out each morning in the Temple: “Arise, Kohanim, for your Divine Service.”",
+                "חליל – TZALNITZLISH in the foreign language; MIZMOR in Arabic, and its sound can be heard from afar. There are those who say PIPRI in the foreign language.",
+                "צלצל – TZIMBALI in the foreign language.",
+                "מכוור – name of a place."
+            ],
+            [
+                "ובאחרונה – for there wasn’t only just a little big of ashes, and he was not able to take them in handfuls, he swept the rest of the ashes into the basket.",
+                "והניחו – in the basket there and then he left. But immediately, he would not remove it, for since he had to put the ashes near the Eastn Altar like the removal of the ashes of the Menorah, he waits until after the sprinkling of [the blood of] the daily offering, which he would make the preparations of the two lamps and finish the completion of the removal of he ashes of the Menorah, and then both of of them would remove this basket and that oil vessel and pour the ahses into one place near the altar and they are absorbed there in their place.",
+                "ומצא שתי נרות מזרחיות דולקים – this Tanna/teacher holds that the Menorah is placed in the aeast and west. And sometimes that he finds also the rest burning, and it (i.e., the Mishnah) took [the words] “the two eastern lights flickering” because the rest of the lights, even if they are burning, he puts them out and removes the ashes, but these two lights/candles, if he found them flickering/burning, he does not put them out, and further, because it teaches in the concluding segment [of the Mishnah] “that if he found that they had gone out, he cleaned them and lit them from those which were [yet] flickering/burning,” but with the rest of the lights, if he found that they had gone out, he does not re-kindle them until the evening.",
+                "מדשן את השאר – five lights/candles for the west side, he removes from them the old oil and the old wick and the ashes, and places everything in the oil vessel, and puts new oil and a new wick, and after the slaughter of the daily offering and the sprinkling of its blood, he removes the ashes of the two eastern [lights]/[candles], and places in them 0il and a new wick. But surely, when he stops the preparing with the slaughter of the daily offering and the sprinkling of its blood and he doesn’t prepare all of them together, because it is written (Exodus 30:7): “[On it Aaron shall burn aromatic incense:] he shall burn it every morning when he tends the lamps,” the Torah stated that part of the preparation for the two cows, and perform the preparation of the five candles/lights in the first clause of the Mishnah and then he returns with the preparation of the two lights/candles, because for since that he began, he did most of it. But that which he didn’t do six [of them] and then return to do one, because it is written (ibid.), “when he tends the lamps, the preparation [is not] less than two candles/lambs. And these words are at a time where there is no miracle, as, for example, after Shimon the Righteous died. But prior to Shimon the Righteous dying, the western light/candle always burned/flickered through a miracle, as it is taught in a Baraita (Talmud Shabbat 22b) : from outside the curtain of the Pact (see Leviticus 24:2-3), the testimony is that God’s presence rests upon Israel, this is the western candle/light that we place in it oil according to the measure of its fellow and from it he would begin and from it he would conclude, for when he came to prepare the two eastern lights/candles, he would not remove the ashes other than from the first candle/light alone and prepare it, but he leaves the second light/candle that is adjacent to it burning/flickering until the evening when he kindles he lights/candles, and from it candles all of the other lights/candles, but after he kindled the rest of the candles/lights, he prepares it and removes the ashes for this candle in the evening and kindles it. But even though it is written (Exodus 30:7) “when he tends the lamps,” that there is no tending less than “two,” this is more preferable that he didn’t tend to other than one light/candle from the two eastern candles/lights/lamps and to leave the second lamp/candle/light burning so that he would not tend to it until the evening, in order to publicize the miracle that he always kindles. But if even that he tends five [lights/candles/lamps] that are on the western side of first, and not the five of the eastern side anad at the end the two of the western side, and from them, he would have to kindle, but he doesn’t do this because it is written (Leviticus 24:2-3): “for kindling lamps regularly. [Aaron shall set them up in the Tent of Meeting] outside the curtain of the Pact [to burn] from evening to morning before the LORD regularly,” the Torah stated, set up a fixed lamp/candle/light to kindle from it all the rest of the candles, and which is this? The second candle/light/lamp of the eastern side, for when he ascends in the hall of the golden altar, it is that candle/lamp/light that he approaches first, but we don’t forgo the occasion to perform a religious act, but one could say that in this, the miracle was established and it was fixed to kindle from it. But, with the first light/lamp/candle, it is impossible, for behold it is written (ibid.,): “before the LORD”, from that candle of the side of God’s presence, which is the the western side, but the first candle/lamp/light is not called, “before the LORD.”",
+                "מצאן שכבו – the two eastern ones (i.e., candles/lamps/lights). As, for example, after Shimon the Righteous died.",
+                "מדשנן ומדליקן מן הדולקים – not that he would put a new wick and new oil, in the manner of taking care of/preparing the lights/lamps/candles, for always, we don’t prepare the two eastern lights/candles/lamps other than after the slaughtering of the daily offering in order to interrupt between the preparation of the five to the preparation of the two, but rather, we cleanse them, that is, we remove the ashes that are at the head of the old wick, and lift it up and kindle it, in order that it be interruption between preparing the five candles to the two be well recognized. But if the candles/lights/lamps are not burning, we kindle them from the altar of the burnt offering.",
+                "ומדשן את השאר – this is the preparation of the five candles/lamps/lights, that we place a new wick and new oil and leave them extinguished until the evening when he comes and kindles [them]. But he removes the ashes from here and it is not like the removal of the ashes of the two eastern [lights] that is above. But after the slaughtering of the daily offering and the sprinkling of its blood, he returns and removes the eastern ashes and places oil and and a new wick and leaves it until the evening extinguished. But a second candle/light/lamp which is called, “western” just like this, he cleans and removes the ashes and the old wick and puts in new oil and kindles it from the altar of the burnt offering in order to kindle from the lamps/candles/lights in the evening, the others that the western lamp/candle/light was fixed to kindle from it other candles/lamps/lights, and therefore, also he kindles if he found it extinguished prior to the slaughtering of the daily offering, since he needs nevertheless, to kindle it when he comes and prepares after the slaughtering. Such I found the explanation of this Mishnah in the commentary of our Rabbi, Baruch bar Yitzhah, and he is the clearest of all of the commentaries. But the words of Maimonides are very astonishing, and also what he thinks in that the preparation of the candles/lamps/lights is their kindling, and when he would kindle the lamps/lights of the entire Menorah in the morning, as he kindles it in the evening, it is an exalted hidden thing/miracle in my eyes, but I did not hear nor did I see any of my Rabbis who think thus.",
+                "ואבן היתה לפני המנורה – because the Menorah is eighteen handbreadths high and it was necessary to ascend to a high place in order to prepare the lamps/lights/candles.",
+                "ובה שלש מעלות – corresponding to the three ascents that are written regarding the Menorah (see Numbers 8:2, Exodus 25:37 and Exodus 27:20): \"בהעלותך את הנרות\"/”when you mount the lamps; \"והעלה את נרותיה\"/”the lamps shall be so mounted;” \"להעלות נר תמיד\" /”for kindling the lamps regularly.”",
+                "והניח הכוז ויצא – until after the sprinkling of the blood of the daily offering for then he makes he preparations of two lamps/candles/lights and removes it, and then his neighbor removed the basket. And when they removed them, they bowed down (according to Tractate Megillah 22b – this is the spreading of one’s hand and feet on the floor), at the conclusion of the Divine Service, but not now, fo still their Divine Service was not completed."
+            ]
+        ],
+        [
+            [
+                "לא היו כופתין אותו (they did not twist/tie together the four feet of the lamb) – of the daily offering with two front hands to themselves or the two legs to themselves, in order that he should not act like the religious practices of the heathens, for such they would do when they performed slaughtering for idolatry (see Talmud Tamid 31b).",
+                "אלא מעקידין אותו – the hand with the foot, like the Binding of Isaac.",
+                "ראשו לדרום – it was slaughtered on the north side of the altar (see Leviticus 1:11) , according to the law of the burnt-offering, and he would turn its head to the south, and its face to the west, so that if it would sprinkle excrement, it would not be adjacent to the altar.",
+                "של שחר – the daily-offering sacrifice was slaughtered on the northwestern corner, because in the morning, the sun is in the east and shines opposite it to the west, and the Biblical verse states (Numbers 28:3): “as a regular burnt offering every day, two yearling lambs without blemish” corresponding to the day for the day (שנים ליום), meaning to say, corresponding to the sun, for the sun is called daylight.",
+                "ושל בין הערבים – that the sun is in the west and shines opposite the east, it was slaughtered on the northeastern corner.",
+                "בטבעת שניה – far from the altar, because the altar was high and would obscure everything. But Yohanan the High Priest established six orders of rings, in each order, four rings, for twenty-four priestly divisions, and they were established on the floor and made like a bow, and since they would not tie together the daily offering, as it is taught at the beginning of our chapter, they would bring in the neck of the animal in those rings at the time of the ritual slaughtering and would wedge in the head of the ring in the ground.",
+                "ונותן מזרחית צפונית – first. After he slaughtered the morning burnt-offering in the northwest corner, he would go to the eastern side and stand on the ground and sprinkle the blood in the utensil below from the SIKRA/red paint and place two gifts which are four, one which is like two on the northeastern corner, and he would go to the southwestern corner and place one which is like two on the southwestern corner."
+            ],
+            [
+                "לא היה שובר את הרגל – like the manner in which the slaughterers would do when they cut/sever the leg with the flesh that is upon it, but rather, they make an incision from under the knee and its surrounding parts that is sold with the head and they suspend it and flay the leg with the the rest of the animal. But surely it comes to tell us that the knee is included in the flying.",
+                "ערכובו (ham) – like the knee (the inner part of the knee).",
+                "מרק את ההפשט (stripped off the hide) – for behold it was not flayed other than to the breast and the hide was still attached to it.",
+                "נטל את הפדר – [forbidden] fat.",
+                "נותנו על בית השחיטה – this is the way of honor/respect of above (i.e., God), so that he would not see the soiling/staining of the blood from the ritual slaughtering.",
+                "והכרס מדיחין אותה – from the secretions/excrement that is within it, separately.",
+                "בבית המדיחין – a chamber that was in the Temple. But they would not rinse it with the rest of the innards, so that it would not become soiled.",
+                "שלשה פעמים – since the feces do not come out from them other than with pressure, because they are thin.",
+                "במיעוטה – at the very least. But if he wishes to supplement rinsing them more than three times, he increases it."
+            ],
+            [
+                "ואצבע הכבד (the lobe of the liver) – he would separate from the liver.",
+                "ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.",
+                "דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.",
+                "והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.",
+                "ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.",
+                "בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.",
+                "השביעי בסולת – for the meal-offering of libations that is with the daily-offering",
+                "בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.",
+                "מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].",
+                "לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1)."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.",
+                "קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).",
+                "והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.",
+                "מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave."
+            ],
+            [
+                "חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through",
+                "חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.",
+                "הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b)."
+            ],
+            [
+                "מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.",
+                "ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.",
+                "וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban."
+            ],
+            [
+                "בזק – a small spoon.",
+                "מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].",
+                "וכסוי היה לו – to the vessel/dish/cense",
+                "מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty."
+            ],
+            [
+                "מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).",
+                "וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.",
+                "ןעירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.",
+                "נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.",
+                "מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.",
+                "ובשבת – that it is prohibited to put out the flame.",
+                "כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.",
+                "לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.",
+                "שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.",
+                "ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day."
+            ],
+            [
+                "מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.",
+                "כהן השומע קולה – if he wasn’t in the Temple courtyard.",
+                "רץ ובא – to prostrate/worship with his Kohanim brethren.",
+                "וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.",
+                "היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.",
+                "בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering"
+            ]
+        ],
+        [
+            [
+                "החלו – those who won the spoon of the incense and the coal pan of the coals to ascend on the steps of the hall leading to the interior of the Temple, for there were twelve steps to the hall. But in front of them, they would go first [to ascend]: whomever won the cleansing of the inner altar in order to to take the basket that was placed there, after it was needed to place the ashes near the eastern altar like the Menorah, he would wait until after the sprinkling of the daily offering, for the person who won the cleansing of the Menorah/candelabrum would make the preparations of the two lamps/candles/lights and finish the completion of the cleansing of the Menorah, and then both of them would remove – this one the basket and that one the oil vessel (in the shape of a large wine cup) and they would pour the ashes in one place near the altar eastward.",
+                "והשתחוה ויצא – for now the Mitzvah had been completed.",
+                "מצאו שכבה – as for example, after Shimon the Righteous had died, there was no miracle, whether it (i.e., the lamp) went out now after the slaughtering of the daily offering, or whether they found that it had gone out prior to the slaughtering of the daily offering, and they kindled, as we stated above in the first “The Superintendent said to them” (Tractate Tamid, Chapter 3, Mishnah 9), even though that now they found that it was still burning/flickering, since there was no miracle existing, they would put it out and clean its ashes in order to finish the preparation of the two lamps/candles/lights together.",
+                "ומדליקו מעל מזבח העולה – for they would not kindle the western lamp/candle/light ever other than from the fire of the altar of the burnt offering, as it is written (Leviticus 6:6): “A perpetual fire shall be kept burning on the altar [not to go out],” and it is written (Leviticus 24:2): “for kindling lamps regularly”, above the outer altar it was kindled.",
+                "ממעלה שניה – of three steps that were before the Menorah/candelabrum.",
+                "והשתחוה ויצא – for his Mitzvah was completed."
+            ],
+            [
+                "צבר את הגחלים – that were in the coal-pan.",
+                "על גבי המזבח – of the incense.",
+                "ורדדן בשולי המחתה (he flattened – the heap of coals – with the bottom of the coal-pan) – in order that the incense would not fall from on top of the coals, therefore, he would spread [the glowing coals] and stretch them so that they would not be sloping/slanting this way or that. The Aramaic translation of וירקעו/he spread is ורדידו/flatten, stamp, beat. And he would offer it on the golden altar, but not within the coal-pan. But the incense of Yom Kippur, he would place the cals within the coal-pan, and upon it he would offer it, for there is no flattening/stamping of the coals on Yom Kippur."
+            ],
+            [
+                "ונותנו – into the spoon.",
+                "לאוהבו – that came with him to the hall containing the golden altar for this this purpose. If there scattered from incense that was in the dish/vessel into the pan/censer, because the censer/dish was full and overflowing, and sometimes, it would fall from him into the pan/censer, he would give the incense to his friend/fellow when it had scattered into the palm of the handfuls of the person offering the incense.",
+                "ומלמדין אותו – because he had never offered incense before, as is taught in the Mishnah above (see Tractate Tamid, Chapter 5, Mishnah 2): “Those who are new [to the preparation of] the incense, come and cast lots,” therefore, they had to teach him.",
+                "שלא תתחיל לפניך לפניך שלא תכוה – he would pour the incense on the coals on the western side far from him, and when it would scatter to his side, he would heap it up, as we have stated in [Tractate] Yoma [49b] so that its smoke would delay in coming, and this is the honor/glory that he would tarry/delay during the [Divine] Service. And he would heap up and make a pile on the western side, and when he would come to drag the incense that is adjacent/near him, he would pile it up to the western side far from him, and he wouldn’t be burned from the incense that would be bunrf. Bu if he had made the pile in front of him, when he gathered the incense that had scattered outside of him and he brought it near him, it would be that his arm would be singed/burned by the gathering of the incense that is burning in front of him. That is what is taught in the Baraitha in the chapter [five of Tractate Yoma], “They brought out for him” [at the bottom of 52b] that he would gather in front of him which is outside of him.",
+                "התחיל מרדד ויוצא (he flattened the heap of coals and went out) – meaning to say, immediately that he flattened the incense on top of the coals, he went out.",
+                "פרשו העם – all of the Kohanim depart from between the hall with the golden altar and the Altar at the time of the offering of the incense, as it is written (Leviticus 16:17): “When he goes in to make expiation in the Shrine, no one else shall be in the Tent of Meeting [until he comes out],” all atonement is made holy, no person shall be in the Tent of Meeting, therefore, whether at the time of the incense, whether at the time of the giving of the blood of the bullock of the anointed Priest or the bull for an unwitting communal sin and the goats of idolatry, the Kohanim would leave from the area between the Entrance hall and the altar. But at the time of the offering of the incense of Yom Kippur, they would not leave other than from the hall containing the golden altar, because the incense of Yom Kippur was not outside in the hall of the golden altar on the golden altar, but rather in the innermost section in the house of the Holy of Holies, therefore, there is no need that they should leave from between the Entrance hall and the altar, other than from the hall of the golden altar alone."
+            ]
+        ],
+        [
+            [
+                "בזמן שכהן גדול נכנס להשתוות – in the great room with the golden altar, but we don’t call it coming in without need.",
+                "באבנים טובות – that are the shoulders of the Ephod.",
+                "הגביה לו את הפרוכת – that is hanging/suspended from the opening of the hall [leading to the interior of the Temple], for there weren’t doors at the opening of the hall, like the other openings in the Temple, obut rather only a curtain."
+            ],
+            [
+                "באו ועמדו – for after they blessed and read and did their Divine Service that is stated above, they came to the Ascent/steps in the front of the Temple Hall.",
+                "עמדו הראשונים – these are the five Kohanim that had the utensils in their hands.",
+                "וברכו את העם ברכה אחת – and theses are the three verses of the Priestly Blessing (Numbers 6:24-26), “May the LORD bless you and keep you;” ”May the LORD deal kindly with you and graciously with you;” “May the LORD bestow His favor upon you and grant you peace.” But we call it one blessing because they would not answer Amen after tehm between each verse in the manner that they do outside of the Temple/Jerusalem.",
+                "את השם ככתבו – with a Yud, Heh, etc.",
+                "ובמדינה בכינויו – with an Aleph, Daleth, etc. for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned I will come to you and bless you.” They (i.e., the Rabbis) invert the order in which it is written and expound upon it: In every place where I will come to you and bless you – which is the Temple, there I will mention My name.",
+                "כנגד כתפותיהם – because they require the raising of their palms, as it is written (Leviticus 9:22): “Aaron lifted his hands toward the people and blessed them,” and it is written (Deuteronomy 18:5): “[For the LORD your God has chosen] him and his descendants, [out of all your tribes, to be in attendance for service in the name of the LORD] for all time;” just as it is he regarding the lifting of the palms, even his descendants (literally, “his sons,) for all time.",
+                "ובמקדש – when they bless the people with God’s ineffable Name, and the Divine Presence is above the second joints of their fingers, they raise their hands above from their heads.",
+                "שאין מגביה את ידו למעלה מן הציץ – because the name of God is written on it.",
+                "רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda (see also Tractate Sotah, Chapter 7, Mishnah 6, where the latter sections this Mishnah is also repeated)."
+            ],
+            [
+                "בזמן שכהן גדול רוצה להקטיר – that he offers incenses any time that he wants, and takes a portion when he wishes.",
+                "למחצית הכבש – and he had tired a bit.",
+                "וסמך עליו – because of the honor/prestige of the High Priest that his offering of the incense would be regarded as more important than the rest of the Kohanim.",
+                "וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).",
+                "נשמט השני והלך לו – but the first [priest] remains there to receive the limbs from those who stretch forth their hands and to give them to the High Priest.",
+                "בא לו להקיף את המזבח – the High Priest who was at the top of the ramp when he was in the south, walks around [in a circuit] in a rightward direction, for all of the turns that you make [in the Temple] must be towards the right (see Tractate Yoma 58b -and see also Tractate Zevakhim, Chapter 5, Mishnah 3, in terms of the order of the turns made), therefore, he would walk to the southeast and from there to the northeast, until he reaches the southwest, the place of the perforations/holes where the wine and the water that they perform the libations descend in them and from there go to the pits by the side of the altar in to which the remainder of the libations was poured which are the foundations, and there, the one Kohen stands and hands to him the wine for the libations, but the High Priest does not carry the wine with him, lest the wine become spoiled in the smoke of the pile of wood on the altar in the Temple when he walks around the altar, and while he is walking around, he turns [a piece of flesh on the altar] with a hook, that is, he drips limbs that were not consumed on the altar.",
+                "But the rest of the Kohanim that perform the libations of the wine, walk going to the left from he ramp to the southwestern [corner] which is close to the ramp, as is taught in the Mishnah in Tractate Zevakhim, in the Chapter, “The Holy of Holies” (Chapter Six, Mishnah 3), “All of those who ascend the altar go up on the right (i.e. east) side and make a circuit and go down on the left, except for the one who does who goes up for these three things,” libations of the wine and the water and the burnt offering of the bird. The wine and the water so that they won’t be affected by the smoke. And the burnt offering of the bird also, so that it would not die in the smoke. But the High Priest that is similar to a member of the household, he has permission to go as he desires, what the rest of the priests are not allowed to do, and he also has permission to turn a piece of flesh with a hook without a lottery, he has to go around the altar in order to walk in a rightward direction.",
+                "והסגן עומד על הקרן (the prefect/assistant stands on the corner) – near the High Priest who comes to offer libations.",
+                "והסודרים בידו – to wave when the Kohen offers the libation. In order that the Levites will know, and that they will speak/break out through song, and Ben Arza know and he knocked/struck the cymbal, as it states nearby.",
+                "על שלחן החלבים – two tables were in the western side of he ramp, one table of silver, where they put the Temple utensils, and one table of marble, where they put the limbs, and it is called, the table of the fats.",
+                "בן ארזא – the nae of a person that strikes the cymbal, TZIMBAL in the foreign language."
+            ],
+            [
+                "בראשון לה' הארץ ומלואה – because it is the first [thing] in the act of Creation.",
+                "בשני גדול ה' – for on it (i.e., the second day of Creation), the waters were divided and he firmament was placed between the [upper] waters and the lower [waters].",
+                "בשלישי אלהים נצב בעדת אל – for on it (i.e., the third day of Creation), the dry land appears that upon it, the judges stand to administer justice.",
+                "ברביעי אל נקמות – for on it (i.e., the fourth day of Creation), the son, and the moon and the stars were created that God, in the future, will be avenged from those who worship them.",
+                "בחמישי הרנינו לאלהים עזנו – for on it (i.e., the fifth day of Creation), the living creatures were created that He who sees them (i.e., God) sing and praise to its Creator.",
+                "בששי ה' מלך – for on it (i.e., the sixth day of Creation) the Creation was completed and on it, man was created who recognizes the Kingship of His Creator.",
+                "מנוחה לחי העולמים – this Tanna/teacher holds like the one who stated that for six thousand years, there will be a world and one will be destroyed, and on account that in the seventh millennium, there won’t be anything but the Holy One, blessed be He, as it states (Isaiah 2:11): “None but the LORD shall be Exalted in that day,” therefore on Shabbat, we recite (Psalm 92): “A psalm. A song; for the sabbath day,” for the seventh millennium, as one day of the Holy One, blessed be He is one thousand years [for us]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..a7325a90b093cf9764d80af963d9862817fcbe73
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/On Your Way.json	
@@ -0,0 +1,322 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Tamid",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>בשלשה מקומות הכהנים שומרים בבית המקדש.</b> מפני הכבוד, וגדולה היא לבית שלא יהא בלא שומרים. ושלשה מקומות ילפינן מדכתיב (במדבר ג,) והחונים לפני המשכן קדמה וגו׳ שומרי משמרת למשמרת, רמז לשלש בשלשה משמרות מקומות, ומה מצינו במשכן שהיו הכהנים אהרן ושני בניו שומרים בו בשלשה מקומות, אף מקדש כן:",
+                "<b>בית אבטינס ובית הניצוץ היו עליות.</b> בנויות בצד שערי העזרה:",
+                "<b>והרובין.</b> ילדים. תרגום ילד, רביא. פירוש אחר, הרובין, המורים חצים בקשת, מלשון רובה קשת:",
+                "<b>ובית המוקד כפה.</b> בנין של בית המוקד לא היתה עליה אלא כיפה, ארקוולט״ו בלע״ז, עשויה בארץ:",
+                "<b>והיה מוקף רובדים של אבן.</b> אצטבאות סביב, של אבני גזית, היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:",
+                "<b>זקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימי השבוע כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדין:",
+                "<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והן היו השומרים:",
+                "<b>כסתו.</b> לשון כרים וכסתות:",
+                "<b>איש כסתו בארץ.</b> שלא היו יכולים לשכב שם על גבי מטות אלא בארץ כדרך שומרי חצרות המלכים:",
+                "<b>ומניחים אותן תחת ראשיהן.</b> כנגד ראשיהן ולא תחת ראשיהן ממש, לפי שיש בבגדי כהונה שיש בהן כלאים כגון אבנט, ואין מותר להשתמש בהן אלא בשעת עבודה:",
+                "<b>ומתכסים בכסות עצמן.</b> בבגדי חול:",
+                "<b>במסיבה.</b> במחילה המהלכת תחת הבירה. שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:",
+                "<b>והנרות היו דולקים.</b> במחילה מכאן ומכאן:",
+                "<b>ומדורה היתה שם.</b> שהכהן מתחמם בה לאחר שטבל:",
+                "<b>וזה היה כבודו.</b> שלא נכנס בו אדם מעולם כל זמן שהיה חברו שם:",
+                "<b>מצאו נעול.</b> זה סימנו שיש אדם שם ולא היה נכנס:",
+                "<b>נסתפג.</b> קינח המים שעל בשרו:",
+                "<b>בא וישב לו.</b> בבית המוקד:",
+                "<b>עד שהשערים נפתחים.</b> היה יוצא והולך לו לחוץ. לפי שטבול יום משתלח חוץ לעזרה, כדאמרינן באלו דברים וכל זב לרבות בעל קרי:"
+            ],
+            [
+                "<b>לתרום את המזבח.</b> תרומת הדשן:",
+                "<b>משכים וטובל.</b> שלא היה אדם נכנס לעזרה לעבוד עבודה אפילו טהור, עד שהוא טובל:",
+                "<b>וכי באיזו שעה הממונה בא.</b> כלומר מי איכא זמן קבוע לביאת הממונה, דאמרת שהיה משכים וטובל קודם ביאת הממונה, אלא ודאי לא היה זמן קבוע לביאתו שלא כל העתים היו שוות שפעמים היה בא הממונה מקרות הגבר כו׳, והלכך מי שהיה רוצה לתרום היה משכים כל מה שהיה יכול, ואח״כ היה בא הממונה ודופק עליהם לאותם שבבית המוקד, והם היו פותחין לו:",
+                "<b>מקריאת הגבר.</b> אית דמפרשי קריאת התרנגול. ואית דמפרשי כהן שהיה רגיל לקרות בכל יום סמוך לעלות השחר:",
+                "<b>מי שטבל יבוא ויפיס.</b> כל אותן שהיו נותנים לבם לתרום, היו טובלים קודם שיבוא הממונה, ואח״כ היו מטילין פייס ביניהן, הוא הגורל, ומי שבא לו הגורל הולך ותורם. סדר הגורל ומעשהו, מפורש פרק ב׳ דיומא:"
+            ],
+            [
+                "<b>פשפש.</b> פתח קטן שבתוך גופו של פתח גדול, ובו היו נכנסים מבית המוקד לעזרה:",
+                "<b>אלו היו הולכין באכסדרא שבעזרה.</b> דרך המזרח. שהיו אכסדראות סביב לעזרה מבפנים, עמודים יוצאים חוץ לכותלי העזרה, ומן העמודים ועד כותלי העזרה היה סכך על גביהן והן קרויין פורטיק״ן בלע״ז, ומן העמודים ולחוץ היה בלא סכך, והמזבח היה שלא במקום הסכך. והיו מתחלקים לשתי כתות, כדי שיהיו בודקים ורואים כל כלי שרת שיהיו כולן במקומן בשלום. והיו הולכים באכסדראות העשויות לצד רוח צפונית, אלו מהלכים בה בחציה של צד מזרח ואלו מהלכים בה בחציה של צד מערב, עד שפוגעים זה בזה במקום שעושים מנחת חביתין של כהן גדול, שהיה מביא בכל יום מחציתה בבוקר ומחציתה בערב, והיא היתה סמוך לשער ניקנור, ושם היו אומרים זה לזה שלום, הכל שלום, כלומר מצאנו כל הכלים בשלום ולא נפקד מהם כלי:"
+            ],
+            [
+                "<b>הזהר שלא תגע בכלי.</b> במחתה שהיא כלי שרת. שאין אדם רשאי לקרב אל המזבח ולא לשום עבודה עד שיקדש ידיו ורגליו:",
+                "<b>במקצוע.</b> בקרן זוית:",
+                "<b>בן קטין.</b> כך שמו של כהן גדול שעשה מוכני לכיור. גלגל הסובב שעל ידו משקעים הכיור בבור שלא יהיו מימיו נפסלים בלינה, לפי שכל דבר שנתקדש בכלי שרת נפסל בלינת לילה, וכשהיה משוקע הכיור בבור לא היו מימיו נפסלין. ורמב״ם אומר, שהמוכני הוא כלי סביב לכיור, שלא נתקדש בכלי שרת, ושם היו מניחים המים בלילה כדי שלא יתקדשו ויפסלו בלינה:",
+                "<b>המאוכלות הפנימיות.</b> הגחלים שבאמצע האש שנתאכלו היטב והן קרובים להיות דשן:",
+                "<b>צבר את הגחלים על גבי הרצפה.</b> משום דכתיב ושמו, ודרשינן [תמורה דף ל״ד ע״א] ושמו כולו, ושמו שלא יפזר:"
+            ]
+        ],
+        [
+            [
+                "<b>ראוהו אחיו.</b> לאותו שתרם את המזבח:",
+                "<b>שירד.</b> מן המזבח ונתן את הגחלים במזרחו:",
+                "<b>והם רצו וכו׳ וקדשו ידיהם ורגליהם.</b> כדי לעבוד עבודה:",
+                "<b>סונקים.</b> מסלקים אותן. לשון נענוע ונדנוד. וכן כגדי מסנקן [פסחים דף ג׳ ע״ב], גדי שהוא עיף על ידי נענוע ונגיחות שמנגחין זה בזה. אף כאן סונקים מנענעים ומהפכין אותן בצנורות לצדדי המזבח:",
+                "<b>בסובב על הכבש.</b> כלומר על הכבש שכנגד הסובב:"
+            ],
+            [
+                "<b>החלו מעלין באפר.</b> לאחר שסלקו לצדדים או לסובב אברים ופדרים שלא נתאכלו, היו מושכין את האפר במגרפות שבידם ומעלין אותו לתפוח, כמין כרי גדול של אפר שהיה באמצע המזבח צבור ועשוי כתפוח:",
+                "<b>פעמים עליו כשלש מאות כור.</b> גוזמא קתני, דמעולם לא הניחו להיות עליו שלש מאות כור:",
+                "<b>וברגלים לא היו מדשנים אותו.</b> לא היו מוציאין את הדשן לחוץ אע״פ שהוא רבה על המזבח:",
+                "<b>מפני שהוא נוי למזבח.</b> שיהיה נראה שקרבנות הרבה היו על גבי המזבח:",
+                "<b>מימיו לא נתעצל.</b> כלומר מה שהיה דשן כל כך, לא מחמת עצלות הכהנים, אלא לנוי להראות שקרבנות הרבה קרבו על גבי המזבח:  "
+            ],
+            [
+                "<b>מעלין בגזירין.</b> שני עצים ארוכים ומשופין היו נותנים לתוך אורך המערכה, דכתיב (ויקרא ו׳:ה׳) וביער עליה הכהן עצים בבוקר בבוקר, מלמד שטעונה שני עצים:",
+                "<b>וכי כל העצים כשרים למערכה.</b> דקתני החלו מעלין בגזרין סתם ולא קא מפרש מאיזה מין של עצים היו הגיזרים. ומשני, הן, כלומר הכל כשרים חוץ משל זית ושל גפן דאסורין משום ישוב ארץ ישראל, לפי שהן טוענים פירות. ואית דאמרי טעמא, לפי שהן נעשים דשן מיד:",
+                "<b>מורביות.</b> ענפים של תאנה. ודוקא תאנים רעות. דלא עבדי פירי:",
+                "<b>ושל עץ שמן.</b> העושה שמן אפרסמון. ואני שמעתי, שהוא האילן שקורים לו בלע״ז פינ״ו, ובערבי צינובו״ר. ואע״ג דעץ מאכל הוא אין בו צורך כמו בגפן וזית, הלכך לא אסרוהו משום ישובה של ארץ ישראל כדרך שאסרו הגפן והזית:"
+            ],
+            [
+                "<b>מערכה גדולה.</b> לפי שיש עוד מערכה אחרת, קרי להך מערכה גדולה. שלש מערכות היו שם בכל יום, אחת מערכה גדולה ששורפים עליה התמיד, והשנית מערכה פחותה ממנה והיא קרויה מערכה של קטורת, שנוטלים ממנה גחלים במחתה לקטורת שמקטירים בבוקר ובין הערבים, והשלישית אינה משמשת כלום אלא לקיום האש, דכתיב (ויקרא ו׳:ה׳) והאש על המזבח תוקד בו, זו מערכה שלישית של קיום האש:",
+                "<b>וחזיתה מזרחה.</b> מראית פניה דהיינו הפתח והחלון של מערכה, לצד מזרח של מזבח:",
+                "<b>וראשי גיזרין.</b> הפנימים היו ארוכים עד שהיו נוגעים בתפוח:",
+                "<b>את האליתא.</b> חריות וקסמין דקין תוחבין בין הגדולים להצית האש ואליתא לשון אליה, על שם זנבות האודים:"
+            ],
+            [
+                "<b>בררו משם.</b> מבין מקום העצים:",
+                "<b>בעומד חמש סאים.</b> היה באותה מערכה של קטורת כמו חמש סאים גחלים שמהם היה חותה לצורך הקטורת:",
+                "<b>בעומד.</b> כמו באומד:",
+                "<b>ובשבת בעומד שמונה סאים.</b> לפי שצריך עוד גחלים לשני בזיכי לבונה של לחם הפנים שהיו מקטירים משבת לשבת:",
+                "<b>מחזירים אותן למערכה.</b> ונשרפים שם בצדי המערכה הגדולה:",
+                "<b>ובאו להם ללשכת הגזית.</b> לעשות פייסות:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה בואו והפיסו.</b> הטילו פייס. הוא הגורל המפורש פרק ב׳ דיומא:",
+                "<b>מי שוחט.</b> אע״ג דשחיטה כשרה בזר, תקנו בה פייס, דתחילת עבודת התמיד היא וחביבה להו, אי לא יטילו פייס אתו לאינצויי עלה ואתו בה לידי סכנה:",
+                "<b>מי זורק.</b> מקבל הדם הוא הזורק, ומשום דעיקר הקרבן הויא זריקה להכי נקט לה:",
+                "<b>מי מדשן מזבח הפנימי.</b> והמדשן הוא המקטיר קטורת. ומשום דדשון תחילת עבודה של קטורת היא, נקט לה. וכן דשון המנורה תחילת ההדלקה. ודשון מזבח הפנימי והמנורה, קודם שחיטת התמיד היה. והא דמדכר בסדר הפייס שוחט וזורק ברישא, משום שהם עיקר עבודה טפי:",
+                "<b>העוקץ.</b> האליה:",
+                "<b>החזה.</b> כל [השומן] הרואה את הקרקע:",
+                "<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב:",
+                "<b>זכה מי שזכה.</b> מי שעלה לו הפייס זורק את הדם, והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם, מ״מ מפני שעבודת הזריקה גדולה מן השחיטה, שהשחיטה כשרה בזר משא״כ בזריקה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והשני הסמוך לו בשחיטה, והשלישי מדשן מזבח הפנימי ומקטיר הקטורת, והרביעי מדשן את המנורה ומדליק את הנרות, והחמישי מעלה הראש והרגל לכבש, והששי שתי הידים, והשביעי העוקץ דהיינו האליה והרגל, והשמיני החזה והגרה, והתשיעי שתי דפנות, והעשירי הקרבים, והאחד עשר הסולת של מנחת נסכים שהיא קריבה עם התמיד. והשנים עשר חביתי כהן גדול, והשלשה עשר יין של נסכים. כל אלו שלשה עשר כהנים יוצאים בפייס אחד כמפורש פרק ב׳ דיומא:"
+            ],
+            [
+                "<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:",
+                "<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה שנאמר (ויקרא י״ט) ביום זבחכם:",
+                "<b>ברקאי.</b> האיר והבריק השחר:",
+                "<b>האיר פני כל המזרח.</b> שלא היה אומר כלום עד שהאירו פני [כל] פני המזרח, שאין מספיק כשהבריק כנקודה בלבד. והלכה כמתיא בן שמואל:",
+                "<b>עד שהוא בחברון.</b> אותן העומדים למטה שואלים לו הגיע האור בחברון, והוא אומר הין. וכדי להזכיר זכות האבות הקבורים בחברון אומרים כן:"
+            ],
+            [
+                "<b>מלשכת הטלאים.</b> לשכה שהיו הטלאים של תמידים שם:",
+                "<b>לשכת החותמות.</b> של לוקחי סולת למנחה ויין לנסכים, שהיו הולכים אצל הממונה על החותמות ונותנים לו מעות כפי הנסכים שהוא צריך, והוא נותן לו חותם ומוליך החותם אצל הממונה על הנסכים ומקבל ממנו נסכים. ואותה לשכה שהממונה על החותמות יושב בה היא קרויה לשכת החותמות. ובמסכת שקלים מפורש שארבעה חותמות היו במקדש, וכתוב עליהם, עגל, זכר, גדי, חוטא. כשמביא חותם שכתוב בו עגל, בידוע שנתן מעות לנסכי פר. זכר, בידוע שנתן מעות לנסכי איל, שתרגום איל, דכרא. גדי, בידוע שנתן מעות לנסכי כבש. חוטא, בידוע שנתן מעות לנסכי מצורע:",
+                "<b>לשכת בית המוקד.</b> על שם המדורה שדולקת בה תמיד. קרויה בית המוקד:"
+            ],
+            [
+                "<b>תשעים ושלשה כלי כסף וכלי זהב.</b> לא אתפרש למה הוצרכו למנין של כלים הללו. ובירושלמי במסכת חגיגה אמרו כנגד תשעים ושלש אזכרות שבנבואות חגי זכריה ומלאכי:",
+                "<b>השקו את התמיד.</b> סמוך לשחיטתו, כדי שיהא עורו נפשט יפה:",
+                "<b>בכוס של זהב.</b> אית דאמרי גוזמא קתני דלא של זהב היה, אלא של נחושת יפה כזהב. ואית דאמרי בכוס של זהב ממש, שאין עניות במקום עשירות:",
+                "<b>אף על פי שמבוקר.</b> דתמיד טעון בקור ממום ארבעה ימים קודם שחיטתו, דומיא דשה הפסח:"
+            ],
+            [
+                "<b>לצפונו של מזבח.</b> דתמיד עולה הוא, ועולה טעונה צפון:",
+                "<b>שמונה עמודים.</b> עמודים של אבן נמוכים:",
+                "<b>ורביעית של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:",
+                "<b>אונקליות.</b> כעין ווים. אינציני״ש בלע״ז: היו קבועים, באותן רביעיות של ארז, ותולין בהן הבהמה:",
+                "<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היה בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:",
+                "<b>על שלחנות של שיש שבין העמודים.</b> שעליהם מדיחין הקרבים. והיה אפשר לעשותן של זהב, שאין עניות במקום עשירות, ולא עשאום אלא של שיש לפי שהזהב מרתיח ומסריח, והשיש מקרר ומצנן ומעמידו שלא יסריח:"
+            ],
+            [
+                "<b>הטני.</b> לשון ושמת בטנא. דומה לסל ופיו רחב:",
+                "<b>והכוז.</b> קיתון בלשון ערבי קורין אלכו״ז:",
+                "<b>שני מפתחות.</b> לפתוח שני מנעולים שבפשפש הצפוני:",
+                "<b>תרקב.</b> כלי שמחזיק שלשה קבין. ולשון תרקב, תרי וקב. ודומה היה לתרקב אבל לא היה מחזיק אלא קביים וחצי, ושל זהב היה:",
+                "<b>אחד יורד לאמת השחי.</b> הפשפש הצפוני דתנן לקמן בא לו לפשפש הצפוני היו לו שני מנעולין, האחד היה למטה בפנים בתחתיתו של פתח, והיה הכהן הרוצה ליכנס מכניס אמת ידו בחור שבכותל עד בית השחי שלו ופותח בידו דרך פנים, והאחר פותח במפתח מיד בלא טורח כשאר כל הפתחים:",
+                "<b>כיון.</b> כמו [פסחים ל״ז ע״ב] יעשנה בדפוס ויקבענה כיון, כלומר מהר בלא טורח:"
+            ],
+            [
+                "<b>ושני פשפשין היו לו לשער הגדול.</b> הוא שער ההיכל. והיו לו דלתות בתחילת עובי הכותל שהיה עביו שש אמות, ודלתות אחרות לסוף עביו לצד פנים. ושני פשפשין הנך שני פתחים קטנים אחד מימין שער הגדול ואחד משמאלו רחוק קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח בשל עתיד, ומסתמא כן היה בבית עולמים, אבל פשפש שבצפון היה פותחו על ידי חור שאצלו שתוחב בו ידו עד השחי וכופף ידו בפנים, ועל ידי מנעול אחר שבו שנפתח לאלתר בלי טורח:",
+                "<b>ופותח הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל:",
+                "<b>ומן התא נכנס להיכל.</b> והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים ופותחו ובא לו אל שער השני ועומד בפנים ופותחו:",
+                "<b>נגר.</b> בריח שמבריח מקצה הדלת לקצה הדלת. פירוש אחר, נגר היינו היתד הנעוץ אחורי הדלת בנקב שבאסקופה:",
+                "<b>ואת הפותחות.</b> המנעולים והמסגרות:"
+            ],
+            [
+                "<b>מיריחו היו שומעים קול שער הגדול.</b> ומירושלים עד יריחו עשר פרסאות:",
+                "<b>המגריפה.</b> מין כלי נגון שהיה במקדש, עשרה נקבים היו בו, וכל אחד ואחד מוציא מאה מיני זמר, וקולו נשמע עד למרחוק:",
+                "<b>בן קטין.</b> שם אדם וכהן גדול היה, ועשה גלגל לכיור לשקעו בבור שלא יהיו מימיו נפסלים בלינה, שכל דבר שנתקדש בכלי שרת נפסל בלינה וביוצא ובטבול יום, וכשהיו מעלים אותו מן הבור לקדש בו ידיהם ורגליהם היה קול הגלגל נשמע עד יריחו:",
+                "<b>גביני כרוז.</b> כהן ששמו גביני, שהיה מכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם:",
+                "<b>חליל.</b> צלמיצלי״ש בלע״ז, בערבי מזמא״ר, וקולו נשמע למרחוק. ויש אומרים פיפר״י בלע״ז:",
+                "<b>צלצל.</b> צמבל״י בלע״ז:",
+                "<b>מכוור.</b> שם מקום:"
+            ],
+            [
+                "<b>ובאחרונה.</b> שלא היה רק מעט דשן ולא היה יכול ליקח בחפניו, כיבד שאר הדשן לתוך הטני:",
+                "<b>והניחו.</b> לטני שם ויצא. אבל מיד לא היה מוציאו, שכיון שצריך לתת הדשן אצל המזבח קדמה כמו דשון המנורה, ממתין עד לאחר זריקת התמיד, שהיה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהם מוציאין זה הטני וזה הכוז ושופכין הדשן במקום אחד אצל המזבח ונבלעים שם במקומן:",
+                "<b>ומצא שתי נרות מזרחיות דולקים.</b> האי תנא סבר מנורה מזרח ומערב היא מונחת. ופעמים שמוצא גם השאר דולקים, ונקט שתי נרות מזרחיות דולקים משום דשאר נרות אפילו דולקים מכבן ומדשנן, ואלו שתי נרות אם מצאן דולקים אינו מכבן, ועוד משום דקתני בסיפא מצאן שכבו לאלו מזרחיות. חוזר ומדליקן, ובשאר נרות מצאן שכבו אינו מדליקן עד הערב:",
+                "<b>מדשן את השאר.</b> חמש נרות שלצד מערב, מסיר מהן השמן הישן והפתילה הישנה והדשן, ונותן הכל בכוז, ונותן שמן חדש ופתילה חדשה, ולאחר שחיטת התמיד וזריקת דמו, מדשן השני מזרחיות ונותן בהן שמן ופתילה חדשה. והא דמפסיק ההטבה בשחיטת התמיד וזריקת דמו ואינו מטיבן כולן יחד, משום דכתיב (שמות ל׳) בבוקר בבוקר בהטיבו את הנרות, אמרה תורה חלק ההטבה לשני בקרים, ועביד הטבת חמש נרות ברישא והדר הטבת שתי נרות, משום דכיון דאתחיל, עביד רובא. והאי דלא עביד שיתא והדר חד, משום דכתיב בהיטיבו את הנרות, [אין] הטבת נרות פחות [משתים]. והני מילי בזמן שאין הנס, כגון לאחר שמת שמעון הצדיק. אבל קודם שמת שמעון הצדיק שהיה נו׳ מערבי דולק תמיד בדרך נס, בדתניא מחוץ לפרוכת העדות, עדות הוא שהשכינה שורה בישראל, זו נר מערבי שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים, כשהיה בא להיטיב השתי נרות מזרחיות, לא היה מדשן אלא הנר הראשון בלבד ומיטיבו, ומניח הנר השני הסמוך לו דולק עד הערב שמדליק את הנרות וממנו מדליק כל הנרות האחרים, ואחר שהדליק שאר הנרות מטיבו ומדשנו לנר זה בערב ומדליקו. ואע״ג דכתיב בהיטיבו את הנרות דאין הטבה פחות משתים, הכי עדיף טפי שלא להיטיב כי אם נר אחד מן השתי נרות מזרחיות ולהניח הנר השני דולק שלא להיטיבו עד הערב, כדי לפרסם הנס שהוא דולק תמיד. ומה שמיטיב חמש של צד מערב תחילה, ולא חמש לצד מזרח ולבסוף שתים של מערב ומהם היה לו להדליק, ולא עביד הכי משום דכתיב (ויקרא כ״ד) להעלות נר תמיד מחוץ לפרוכת העדות יערוך אותו לפני ה׳, אמרה תורה קבע נר להדליק ממנו שאר נרות, ואיזה זה נר שני של צד מזרח, והוא קרוי נר מערבי, דכי עייל בהיכל בההוא נר פגע ברישא, ואין מעבירין על המצות, ואיכא למימר בההיא אתוקם הנס והוקבע להדליק ממנו. ובנר ראשון אי אפשר, דהא כתיב לפני ה׳, מאותו נר של צד שכינה שהוא לצד מערב, ואין נר ראשון קרוי לפני ה׳:",
+                "<b>מצאן שכבו.</b> השתים מזרחיות. כגון לאחר שמת שמעון הצדיק:",
+                "<b>מדשנן ומדליקן מן הדולקים.</b> לא שהיה נותן פתילה חדשה ושמן חדש כדרך הטבת הנרות, שהרי לעולם אין מטיבין שתי נרות מזרחיות אלא לאחר שחיטת התמיד כדי להפסיק בין הטבת חמש להטבת שתים, אלא מדשנן היינו שמסיר הדשן שבראש הפתילה הישנה, ומגביהה ומדליקה, כדי להיות ניכר יפה הפסק שבין הטבת חמש נרות לשתים. ואם אין בנרות דולקים מדליקן ממזבח העולה:",
+                "<b>ומדשן את השאר.</b> זו הטבת חמש הנרות, שנותן פתילה חדשה ושמן חדש ומניחן כבויות עד הערב שבא ומדליק. ומדשן דהכא אינו כמו מדשן של שנים מזרחית דלעיל. ולאחר שחיטת התמיד וזריקת דמו חוזר ומדשן [המזרחית] ונותן שמן ופתילה חדשה ומניחה עד הערב כבויה. ונר שניה שקרויה מערבית כמו כן מדשן ומסיר השמן והפתילה ישנה ונותן שמן חדש ומדליקה ממזבח העולה כדי להדליק ממנה בערב הנרות, האחרות שנר מערבי הוקבע להדליק ממנו נרות אחרות, ולכך נמי מדליקה אם מצאה כבויה קודם שחיטת התמיד, כיון שצריך מכל מקום להדליקה כשבא ומטיב לאחר שחיטה. כך מצאתי פירוש משנה זו בפירושי רבינו ברוך בר יצחק, והוא המחוור שבכל הפירושים. ודברי הרמב״ם במשנה זו תמוהים מאד, וגם מה שסובר שהטבת הנרות היא הדלקתן ושהיו מדליקין הנרות של מנורה כולן בבוקר כדרך שמדליקין בערב, פליאה נשגבה בעיני, ולא שמעתי ולא ראיתי לאחד מרבותי שסובר כן:",
+                "<b>ואבן היתה לפני המנורה.</b> לפי שהמנורה גבוהה שמונה עשר טפחים והיה צריך לעלות למקום גבוה כדי להיטיב את הנרות:",
+                "<b>ובה שלש מעלות.</b> כנגד שלש העלאות שכתובות במנורה, בהעלותך את הנרות, והעלה את נרותיה, להעלות נר תמיד:",
+                "<b>והניח הכוז ויצא.</b> עד לאחר זריקת דם התמיד שאז עושה הטבת שתי נרות והוציאו, וכן חבירו הוציא את הטני. וכשהוציאו השתחוו בגמר העבודה, ולא עכשיו, שעדיין לא נגמר עבודתן:"
+            ]
+        ],
+        [
+            [
+                "<b>לא היו כופתין אותו.</b> את התמיד בשתי ידיו לעצמן או בשתי רגליו לעצמן, כדי שלא לעשות כחוקות הגוים, שכך היו עושים כששוחטין לעבודה זרה:",
+                "<b>אלא מעקידין אותו,</b> היד עם הרגל, כעקידת יצחק:",
+                "<b>ראשו לדרום.</b> היה נשחט על ירך המזבח צפונה כדין עולה, והיה נוטה ראשו לדרום ופניו למערב, שאם ירביץ גללים לא יהיה סמוך למזבח:",
+                "<b>של שחר.</b> קרבן תמיד של שחר היה נשחט על קרן צפונית מערבית, לפי שבבוקר שמש במזרח וזורחת כנגדה למערב, והכתוב אומר שנים ליום, כנגד היום, כלומר נגד השמש, שהשמש קרוי יום:",
+                "<b>ושל בין הערבים.</b> שחמה במערב ומאירה כנגד המזרח, היה נשחט על קרן צפונית מזרחית:",
+                "<b>בטבעת שניה.</b> רחוק מן המזבח, לפי שהמזבח גבוה ומאפיל כולו. ויוחנן כהן גדול התקין ששה סדרים של טבעות, בכל סדר ארבע טבעות, לארבעה ועשרים משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת, ולפי שלא היו כופתים את התמיד כדתנן בריש פרקין, היו מכניסין צואר הבהמה באותן הטבעות בשעת שחיטה ונועצים ראש הטבעת בארץ:",
+                "<b>ונותן מזרחית צפונית תחילה.</b> לאחר ששחט תמיד של שחר בקרן מערבית צפונית הולך לצד מזרח ועומד בארץ וזורק הדם בכלי למטה מן [חוט] הסקרא ונותן שתי מתנות שהן ארבע, אחת שהיא כשתים בקרן מזרחית צפונית, והולך למערבית דרומית. ונותן אחת שהיא כשתים בקרן מערבית דרומית:"
+            ],
+            [
+                "<b>לא היה שובר בו את הרגל.</b> כדרך שהטבחים עושין שמחתכין את הרגל עם העור שבו, אלא נוקבין מתחת הארכובה הנמכרת עם הראש ותולה בו ומפשיט הרגל עם שאר הבהמה. והא קמשמע לן דהכרעים בכלל הפשט הן:",
+                "<b>ערכובו.</b> כמו ארכובו:",
+                "<b>מירק את ההפשט.</b> שהרי לא הופשט אלא עד החזה ועדיין העור מחובר בו:",
+                "<b>נטל הפדר.</b> החלב:",
+                "<b>ונותנו על בית השחיטה.</b> וזו היא דרך כבוד של מעלה שלא יראה לכלוך דם השחיטה:",
+                "<b>והכרס מדיחין אותה.</b> מן הפרש שבתוכה, בפני עצמה:",
+                "<b>בבית המדיחין.</b> בלשכה שהיתה במקדש. ולא מדיחין אותה עם שאר הקרבים, שלא תטנפם:",
+                "<b>שלשה פעמים.</b> שאין הרעי יוצא מהן אלא בדוחק לפי שהן דקים:",
+                "<b>במיעוטה.</b> לכל הפחות. ואם רצה להוסיף להדיחן יותר משלשה פעמים, מוסיף:"
+            ],
+            [
+                "<b>ואצבע הכבד.</b> היה מפריש מן הכבד:",
+                "<b>ולא היה מזיזה.</b> לאצבע הכבד ממקומה, שהרי היא היתה קריבה עם העוקץ והאליה, והכבד היה עם הדופן הימני, והראיה עם הגירה ושתי צלעות עמה, כמו שמפורש בסמוך:",
+                "<b>דופן ימני,</b> חותך סמוך לשדרה, אלא שהיה מניח שתי צלעות למעלה אל השדרה וכן שתי צלעות למטה:",
+                "<b>והרגל של ימין בשמאלו.</b> ואע״ג דהולכת אברים לכבש עבודה היא ועבודה פסולה בשמאל, כיון דלא מעכבת כפרה, שריא אפילו בשמאל, כדאיתא ביומא:",
+                "<b>ובית עורו לחוץ.</b> המקום שמפשיטים ממנו העור והוא סמוך לראשי האצבעות:",
+                "<b>בזך.</b> תרגום כף אחת, בזיכא חדא:",
+                "<b>השביעי בסולת.</b> למנחת נסכים שעם התמיד:",
+                "<b>בחביתין.</b> מנחת מחבת של כהן גדול מחציתה בבקר ומחציתה בערב שמקריב בכל יום. והאי דאפסקיה לחביתין בין סולת לנסכים שהן צרכי תמיד, משום דסולת וחביתין לשניהם שם מנחה לכך פירשן יחד:",
+                "<b>מחצי כבש ולמטה במערבו.</b> ולא מחציו ולמעלה, כדי שתהא ניכרת ההולכה למזבח כשיחזרו מלקרות את שמע. ודוקא בימות החול היו נותנים אברי תמיד במערב לצד השכינה, אבל בשבתות, דשל מוספין שהן חובת היום היו במערב, היו של תמיד במזרח, כדמוכח במסכת סוכה פרק החליל:",
+                "<b>לקרות את שמע.</b> וכל שאר ברכות, כדאיתא לקמן באידך פרקא:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה וכו׳ בפרק קמא דברכות מפורש שהיא אהבה רבה.</b> ואחר שהאיר היום וזרחה החמה מברכים יוצא אור. וסדר ברכות אינו מעכב:",
+                "<b>קראו עשרת הדברים.</b> לפי שהן עיקר התורה. ובדין היה שיהיו קורין אותן בכל יום אף בגבולים, אלא שביטלום מפני תרעומת המינים, שהיו אומרים אלו לבדם ניתנו בסיני ולא שאר התורה:",
+                "<b>והם ברכו שלשה ברכות.</b> ואלו הן שלש ברכות, אמת ויציב, ועבודה, וברכת כהנים קריאת הפסוקים בלבד, ולא נשיאת כפים, שלא היו הכהנים נושאים את כפיהן אלא לאחר הקרבת התמיד וקטורת, כדאמרינן באידך פרקא, והאידנא לא היו מברכים הנך ברכות אלא כדי שיהא התמיד מקובל ברצון, ולא היו נפטרים בכך מתפלת שמונה עשרה:",
+                "<b>מוסיפין ברכה אחת.</b> שמשמר היוצא אומר למשמר הנכנס, מי ששיכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה שלום וריעות, שבכל יום שבת היה נכנס משמר לעבודה ויוצא המשמר שעבר:"
+            ],
+            [
+                "<b>חדשים לקטורת.</b> מי שלא זכה בקטורת כל ימיו יבוא ויפיס. ולא היו מניחים למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וגו׳ ברך ה׳ חילו, לפיכך לא היו מניחים לשנות בה אדם כדי שיהיו הכל מתעשרים ומתברכים בה:",
+                "<b>חדשים עם ישנים.</b> לפי שאמר בקטורת חדשים דוקא, אמר הכא חדשים גם ישנים, כלומר מי שזכה בפייס פעמים אחרות ומי שלא זכה בואו והפיסו:",
+                "<b>הוא המעלה אותם לגבי המזבח.</b> ולא היה כאן פייס. ואין הלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>מסרום לחזנים.</b> אותם כהנים שהכינו עצמם ולא זכו בפייס והיו לבושים בגדי כהונה, היו מוסרים אותם לחזנים, דהיינו השמשין העוסקים בצרכי המקדש, כדי שיפשיטום בגדי הקודש שעליהם:",
+                "<b>ולא היו מניחים עליהם אלא מכנסים בלבד.</b> ולובשים בגדי חול ואח״כ מפשיטים המכנסים ומניחים כל בגדי כהונה ויוצאים:",
+                "<b>וכתוב עליהם תשמישי הכלים.</b> החלונות שבהן מכנסים כתוב עליהן מכנסים, ואת שבהן כתונת כתוב עליהן כתונת, וכן מצנפת ואבנט. וסדר לבישת הבגדים, המכנסים תחלה לכל שאר בגדים של קודש, דכתיב (ויקרא ו׳:ג׳) ומכנסי בד ילבש על בשרו, שלא יהא דבר קודם למכנסים, ואח״כ הכתונת, ואח״כ חוגר באבנט, ואח״כ צונף במצנפת:"
+            ],
+            [
+                "<b>והבזך.</b> כף קטן:",
+                "<b>מלא וגדוש קטורת.</b> והיתה בתוך הכף הגדול. שאם לא היה הגדול, כיון שהקטן גדוש היה מתפזר הקטורת לארץ בהולכתו. ובכף הגדול לבד לא סגי, דכבוד הוא כלפי מעלה לערות מכף גדוש על הגחלים בשעת ההקטרה:",
+                "<b>וכסוי היה לו.</b> לבזך:",
+                "<b>מטוטלת.</b> רבותי פירשו כעין טבעת היה לכסוי מלמעלה שעל ידה מטלטל הכיסוי ומסירו מעל הבזך. ובערוך פירש, מטוטלת חתיכת בגד, כמו לא יצא הגמל במטוטלת דפרק במה בהמה יוצאה. שהיה נתון על כסוי הבזך כמין סודר קטן לנוי:"
+            ],
+            [
+                "<b>מי שזכה במחתה.</b> להוליך הגחלים למזבח הזהב. ולא היה בזה פייס, אלא מי שזכה בקטורת על ידי פייס אומר לזה שעמו זכה עמי במחתה:",
+                "<b>וחתה.</b> מן המאוכלות הפנימיות לא גרסינן הכא, שהן קרובים לדשן, דאדרבה גחלים גסות ובוערות היה חותה:",
+                "<b>ועירן בשל זהב.</b> אבל לא היה חותה בשל זהב, כדי שלא תתקלקל, והתורה חסה על ממונן של ישראל:",
+                "<b>נתפזר ממנו כקב גחלים.</b> שהיה חותה במחתה של כסף בת ארבעה קבים ומערה בשל זהב שהיא של שלשה. וכדי להוליכה מלאה היה מערה באחרונה, שזהו דרך כבוד של מעלה:",
+                "<b>מכבדן לאמה.</b> לאמת המים שבעזרה. שלא יכוו בהן הכהנים:",
+                "<b>ובשבת.</b> שאסור לכבות:",
+                "<b>כופה עליהן פסכתר.</b> כלי אחד גדול. תרגום סירותיו, פסכתרוותיה:",
+                "<b>לתך.</b> חצי כור, חמש עשרה סאין, שהכור שלשים סאין:",
+                "<b>ושתי שרשרות היו.</b> בפסכתר. אחת מצד זה ואחת מצד זה, לפי שבו מורידין הדשן מעל המזבח בסמוך, כדאמרינן וכשמורידו מלא דשן דרך קרקע הכבש שהוא משופע היה כהן אחד לפניו שמושכו בשרשרת וכהן אחד היה למעלה מן הפסכתר ותופס בשרשרת שלפניו שלא תתגלגל במדרון הכבש:",
+                "<b>ועל השרץ.</b> שנמצא בעזרה בשבת, כופים עליו פסכתר כדי שלא יטמאו בו הכהנים. שאין יכולים להוציאו משם בשבת, דעל שבות כזה גזרו ואפילו במקדש. ודוקא כשנמצא בעזרה, אבל נמצא בהיכל או באולם, מוציאים אותו מיד ואפילו בשבת:"
+            ],
+            [
+                "<b>המגרפה.</b> כלי גדול שהיו זורקים אותו כדי להשמיע קול, והקול היוצא ממנו משמש שלשה דברים כמדפרש ואזיל:",
+                "<b>כהן השומע קולה.</b> אם לא היה בעזרה:",
+                "<b>רץ ובא.</b> להשתחוות עם אחיו הכהנים:",
+                "<b>וראש המעמד.</b> כשהיה שומע קול המגריפה:",
+                "<b>היה מעמיד את הטמאים.</b> של אותו בית אב שלא היו ראויים לעבוד.",
+                "<b>בשערי המזרח.</b> אית דאמרי כדי לביישן ולהודיע שמפני טומאת קרי הוא נמנע לעבוד, כדי שיזהר פעם אחרת. ואית דאמרי מפני החשד, שלא יחשדוהו שלמלאכתו הלך והניח מלעבוד, אבל ידעו שמפני טומאת אונס של שרץ או דבר אחר נמנע מלעבוד. והרמב״ם כתב, שמצורעים שכבר טהרו מצרעתם היה מעמידם בשער המזרח, כדי שיהיו מזומנים לזרוק עליהם דם האשם:"
+            ]
+        ],
+        [
+            [
+                "<b>החלו.</b> אותם שזכו בכך של קטורת ובמחתה של גחלים להיות עולים במעלות האולם, ששתים עשרה מעלות היו לאולם. ולפניהם היו מקדימים ללכת מי שזכה בדשון מזבח הפנימי כדי להוציא את הטני שהניח שם, מאחר שצריך לתת דשן אצל המזבח קדמה כמו דשון המנורה, היה ממתין עד לאחר זריקת התמיד שהיה הזוכה בדשון המנורה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהן מוציאין זה הטני וזה הכוז ושופכים הדשן במקום אחד אצל המזבח קדמה:",
+                "<b>והשתחוה ויצא.</b> שעתה נגמרה מצותו:",
+                "<b>מצאו שכבה.</b> כגון לאחר שמת שמעון הצדיק שלא היה הנס, בין שכבה עכשיו לאחר שחיטת התמיד, בין שמצאו שכבה קודם שחיטת התמיד והדליקו כדאמרן לעיל בפרק אמר להם הממונה קמא, אע״פ שעכשיו מצאו עדיין דולק, כיון שלא היה הנס קיים, מכבהו ומדשנו כדי לגמור הטבת שתי נרות יחד:",
+                "<b>ומדליקו מעל מזבח העולה.</b> שאין מדליקין נר מערבי לעולם אלא מאש של מזבח העולה, דכתיב (ויקרא ו׳) אש תמיד תוקד על המזבח, אש שנאמר בה תמיד דכתיב (שם כ״ד) להעלות נר תמיד, מעל המזבח החיצון תוקד:",
+                "<b>ממעלה שניה.</b> של שלש מעלות שהיו לפני המנורה:",
+                "<b>והשתחוה ויצא.</b> שהרי גמר מצותו:"
+            ],
+            [
+                "<b>צבר את הגחלים.</b> שבמחתה:",
+                "<b>על גבי המזבח.</b> הקטורת:",
+                "<b>ורדדן בשולי המחתה.</b> כדי שלא יפול הקטורת מעל הגחלים, לפיכך הוא מרקען ופושטן שלא יהיו משופעים אילך ואילך. תרגום וירקעו, ורדידו. ועל מזבח הזהב היה מקטיר, ולא בתוך המחתה. אבל בקטורת של יום הכפורים היה מניח הגחלים בתוך המחתה ועליה היה מקטיר, ולא היה שם רידוד גחלים ביום הכפורים:"
+            ],
+            [
+                "<b>ונותנו.</b> לכף:",
+                "<b>לאוהבו.</b> שבא שם עמו להיכל לצורך כך. ואם נתפזר מן הקטורת שבבזך לתוך הכף, לפי שהבזך היה מלא וגדוש ופעמים נופל ממנו לתוך הכף, נותן אוהבו את הקטורת שנתפזר בתוך הכף בחפניו של מקטיר:",
+                "<b>ומלמדים אותו.</b> לפי שלא הקטיר מעולם, כדתנן לעיל חדשים לקטורת בואו והפיסו, לפיכך הוצרכו ללמדו:",
+                "<b>שלא תתחיל לפניך שלא תכוה.</b> היה שופך הקטורת על הגחלים לצד מערב רחוק ממנו, וכשהיה מתפזר לצד עצמו היה צוברו, כדאמרינן ביומא [דף מ״ט] כדי שתהא עשנה שוהה לבוא, וזהו כבוד שיהא שוהה בעבודה. והיה צובר ועושה הגל לצד מערב, שכשבא לגרור הקטורת הסמוך לו הוא צוברו לצד מערב רחוק ממנו ואינו נכוה מן הקטורת שנשרף. אבל אם היה עושה הגל לפניו, כשיאסף הקטורת שנתפזר חוצה לו ומביאו אצלו, נמצא זרועו נכוה בציבור הקטורת ששורף לפניו. והיינו דתניא בפרק הוציאו לו (סוף יומא דף נ״ב) צובר פנימה שהוא חוצה לו:",
+                "<b>התחי, ל מרדד ויוצא.</b> כלומר מיד שרידד הקטורת על גבי גחלים יצא:",
+                "<b>פרשו העם.</b> כל הכהנים פורשים מבין האולם ולמזבח בשעת הקטרת הקטורת, דכתיב (ויקרא ט״ז) וכל אדם לא יהיה באוהל מועד בבואו לכפר בקודש, כל כפרה שנעשית בקודש, כל אדם לא יהיה באוהל מועד, הלכך בין בשעת הקטרה בין בשעת מתן דמים של פר כהן משיח ופר העלם דבר של ציבור ושעירי עבודה זרה, היו הכהנים פורשים מבין האולם ולמזבח. אבל בשעת הקטרת קטורת של יוה״כ לא היו פורשים אלא מן ההיכל בלבד, לפי שקטורת של יוה״כ לא היה בחוץ בהיכל על מזבח הזהב, אלא לפני ולפנים בבית קודש הקדשים, הלכך אין צריך שיפרשו מבין האולם ולמזבח אלא מן ההיכל בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>בזמן שכהן גדול נכנס להשתחוות.</b> בהיכל. ולא מקריא ביאה שלא לצורך:",
+                "<b>באבנים טובות.</b> שעל כתפות האפוד:",
+                "<b>הגביה לו את הפרוכת.</b> שתלוי בפתחו של אולם. שלא היה לפתחו של אולם דלתות כשאר פתחים שבמקדש אלא פרוכת בלבד:"
+            ],
+            [
+                "<b>באו ועמדו.</b> לאחר שברכו וקראו ועשו העבודות האמורות לעיל, באו למעלות האולם:",
+                "<b>עמדו הראשונים.</b> אלו החמשה כהנים שבידם חמשה כלים כו׳:",
+                "<b>וברכו את העם ברכה אחת.</b> והן שלשה פסוקים של ברכת כהנים, יברכך, יאר, ישא. וקרי להו ברכה אחת, לפי שלא היו עונין אחריהן אמן בין פסוק לפסוק כדרך שעושים בגבולים:",
+                "<b>את השם ככתבו.</b> ביו״ד ה״א:",
+                "<b>ובמדינה בכינויו.</b> באל״ף דל״ת. שאין מזכירין את השם ככתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרסהו ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:",
+                "<b>כנגד כתפותיהם.</b> לפי שצריכים נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים, אף בניו בנשיאות כפים כל הימים:",
+                "<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:",
+                "<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו:",
+                "<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>בזמן שכהן גדול רוצה להקטיר.</b> שהוא מקטיר כל זמן שירצה, ונוטל חלק כשירצה:",
+                "<b>למחצית הכבש.</b> וכבר נתייגע קצת:",
+                "<b>וסמך עליהן.</b> משום כבודו של כהן גדול שתהא חשובה הקטרתו יותר משאר כהנים:",
+                "<b>וזרקן.</b> כדדרשינן ועשית עולותיך הבשר והדם (דברים י״ב:כ״ז), מה דם בזריקה אף בשר בזריקה:",
+                "<b>נשמט השני והלך לו.</b> אבל הראשון נשאר שם לקבל האברים מן המושיטים וליתנן לכהן גדול:",
+                "<b>בא לו להקיף את המזבח.</b> כהן גדול שהיה בראש הכבש שהוא בדרום, מקיף דרך ימין, דכל פינות שאתה פונה לא יהו אלא דרך ימין, לכך היה הולך למזרחית דרומית ומשם לצפונית מזרחית, עד שמגיע למערבית דרומית מקום הנקבים שהיין והמים שמנסכים יורדין בהן ומשם הולכים לשיתין שהן היסודות, ושם עומד כהן אחד ומושיט לו היין לנסכים, אבל כהן גדול לא היה נושא היין עמו, שמא יתקלקל היין בעשן המערכה כשמקיף את המזבח, ובעוד שהוא מקיף, מהפך בצנורא דהיינו מזלג, את האברים שלא נתאכלו על המזבח. אבל שאר הכהנים כשעושים ניסוך היין, הולכים דרך שמאל מן הכבש לדרומית מערבית שהוא קרוב לכבש, כדתנן פרק קדשי קדשים, כל העולין הולכים דרך ימין חוץ מן העולה לשלשה דברים, נסוך היין והמים ועולת העוף. היין והמים, שלא יתעשנו. ועולת העוף נמי, שלא תמות בעשן. וכהן גדול שדומה לבן בית שיש לו רשות להלך כמו שהוא חפץ מה שאין שאר הכהנים רשאים לעשות כן, וגפ יש לו רשות להפך בצנורא בלא פייס, יש לו להקיף כדי ללכת דרך ימין:",
+                "<b>הסגן עומד על הקרן.</b> אצל הכהן גדול שבא לנסך:",
+                "<b>והסודרים בידו.</b> להניף כשינסך הכהן. כדי שידעו הלוים וידברו בשיר, וידע בן ארזא ויקיש בצלצל, כדאמר בסמוך:",
+                "<b>על שלחן החלבים.</b> שתי שלחנות היו במערבו של כבש, אחד שלחן של כסף שבו נותנין כלי שרת, ואחד שלחן של שיש שבו נותנים האברין והוא נקרא שלחן החלבים:",
+                "<b>בן ארזא.</b> שם אדם המקיש בצלצל, צמב״ל בלע״ז:",
+                "<b>הגיעו לפרק.</b> לסוף פרשה:"
+            ],
+            [
+                "<b>בראשון לה׳ הארץ ומלואה.</b> לפי שהוא ראשון למעשה בראשית:",
+                "<b>בשני גדול ה׳</b> שבו נחלקו המים והיה רקיע בין מים למים:",
+                "<b>בשלישי אלהים נצב בעדת אל.</b> שבו נראית היבשה שעליה עומדים הדיינין לעשות דין:",
+                "<b>ברביעי אל נקמות.</b> שבו נבראו השמש והירח והכוכבים שעתיד הקב״ה להנקם מן העובדים להם:",
+                "<b>בחמישי הרנינו לאלהים עוזנו.</b> שבו נבראו בעלי חיים שהרואה אותן מרנן ומשבח לבוראו:",
+                "<b>בששי ה׳ מלך.</b> שבו נשלמה הבריאה ובו נברא אדם שמכיר מלכותו של יוצרו:",
+                "<b>מנוחה לחי העולמים.</b> האי תנא סבר לה כמ״ד שיתא אלפי שנין הוי עלמא וחד חרוב, ועל שם שבאלף השביעי לא יהיה כי אם הקב״ה, שנאמר (ישעיהו ב׳:י״א) ונשגב ה׳ לבדו ביום ההוא, לכך אומרים בשבת מזמור שיר ליום השבת, לאלף השביעי, שיומו של הקב״ה הוא אלף שנה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..9fc61ba0d58eb45c913c1d8d32a314f740c21eb5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Tamid/Hebrew/merged.json	
@@ -0,0 +1,318 @@
+{
+    "title": "Bartenura on Mishnah Tamid",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tamid",
+    "text": [
+        [
+            [
+                "<b>בשלשה מקומות הכהנים שומרים בבית המקדש.</b> מפני הכבוד, וגדולה היא לבית שלא יהא בלא שומרים. ושלשה מקומות ילפינן מדכתיב (במדבר ג,) והחונים לפני המשכן קדמה וגו׳ שומרי משמרת למשמרת, רמז לשלש בשלשה משמרות מקומות, ומה מצינו במשכן שהיו הכהנים אהרן ושני בניו שומרים בו בשלשה מקומות, אף מקדש כן:",
+                "<b>בית אבטינס ובית הניצוץ היו עליות.</b> בנויות בצד שערי העזרה:",
+                "<b>והרובין.</b> ילדים. תרגום ילד, רביא. פירוש אחר, הרובין, המורים חצים בקשת, מלשון רובה קשת:",
+                "<b>ובית המוקד כפה.</b> בנין של בית המוקד לא היתה עליה אלא כיפה, ארקוולט״ו בלע״ז, עשויה בארץ:",
+                "<b>והיה מוקף רובדים של אבן.</b> אצטבאות סביב, של אבני גזית, היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:",
+                "<b>זקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימי השבוע כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדין:",
+                "<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והן היו השומרים:",
+                "<b>כסתו.</b> לשון כרים וכסתות:",
+                "<b>איש כסתו בארץ.</b> שלא היו יכולים לשכב שם על גבי מטות אלא בארץ כדרך שומרי חצרות המלכים:",
+                "<b>ומניחים אותן תחת ראשיהן.</b> כנגד ראשיהן ולא תחת ראשיהן ממש, לפי שיש בבגדי כהונה שיש בהן כלאים כגון אבנט, ואין מותר להשתמש בהן אלא בשעת עבודה:",
+                "<b>ומתכסים בכסות עצמן.</b> בבגדי חול:",
+                "<b>במסיבה.</b> במחילה המהלכת תחת הבירה. שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:",
+                "<b>והנרות היו דולקים.</b> במחילה מכאן ומכאן:",
+                "<b>ומדורה היתה שם.</b> שהכהן מתחמם בה לאחר שטבל:",
+                "<b>וזה היה כבודו.</b> שלא נכנס בו אדם מעולם כל זמן שהיה חברו שם:",
+                "<b>מצאו נעול.</b> זה סימנו שיש אדם שם ולא היה נכנס:",
+                "<b>נסתפג.</b> קינח המים שעל בשרו:",
+                "<b>בא וישב לו.</b> בבית המוקד:",
+                "<b>עד שהשערים נפתחים.</b> היה יוצא והולך לו לחוץ. לפי שטבול יום משתלח חוץ לעזרה, כדאמרינן באלו דברים וכל זב לרבות בעל קרי:"
+            ],
+            [
+                "<b>לתרום את המזבח.</b> תרומת הדשן:",
+                "<b>משכים וטובל.</b> שלא היה אדם נכנס לעזרה לעבוד עבודה אפילו טהור, עד שהוא טובל:",
+                "<b>וכי באיזו שעה הממונה בא.</b> כלומר מי איכא זמן קבוע לביאת הממונה, דאמרת שהיה משכים וטובל קודם ביאת הממונה, אלא ודאי לא היה זמן קבוע לביאתו שלא כל העתים היו שוות שפעמים היה בא הממונה מקרות הגבר כו׳, והלכך מי שהיה רוצה לתרום היה משכים כל מה שהיה יכול, ואח״כ היה בא הממונה ודופק עליהם לאותם שבבית המוקד, והם היו פותחין לו:",
+                "<b>מקריאת הגבר.</b> אית דמפרשי קריאת התרנגול. ואית דמפרשי כהן שהיה רגיל לקרות בכל יום סמוך לעלות השחר:",
+                "<b>מי שטבל יבוא ויפיס.</b> כל אותן שהיו נותנים לבם לתרום, היו טובלים קודם שיבוא הממונה, ואח״כ היו מטילין פייס ביניהן, הוא הגורל, ומי שבא לו הגורל הולך ותורם. סדר הגורל ומעשהו, מפורש פרק ב׳ דיומא:"
+            ],
+            [
+                "<b>פשפש.</b> פתח קטן שבתוך גופו של פתח גדול, ובו היו נכנסים מבית המוקד לעזרה:",
+                "<b>אלו היו הולכין באכסדרא שבעזרה.</b> דרך המזרח. שהיו אכסדראות סביב לעזרה מבפנים, עמודים יוצאים חוץ לכותלי העזרה, ומן העמודים ועד כותלי העזרה היה סכך על גביהן והן קרויין פורטיק״ן בלע״ז, ומן העמודים ולחוץ היה בלא סכך, והמזבח היה שלא במקום הסכך. והיו מתחלקים לשתי כתות, כדי שיהיו בודקים ורואים כל כלי שרת שיהיו כולן במקומן בשלום. והיו הולכים באכסדראות העשויות לצד רוח צפונית, אלו מהלכים בה בחציה של צד מזרח ואלו מהלכים בה בחציה של צד מערב, עד שפוגעים זה בזה במקום שעושים מנחת חביתין של כהן גדול, שהיה מביא בכל יום מחציתה בבוקר ומחציתה בערב, והיא היתה סמוך לשער ניקנור, ושם היו אומרים זה לזה שלום, הכל שלום, כלומר מצאנו כל הכלים בשלום ולא נפקד מהם כלי:"
+            ],
+            [
+                "<b>הזהר שלא תגע בכלי.</b> במחתה שהיא כלי שרת. שאין אדם רשאי לקרב אל המזבח ולא לשום עבודה עד שיקדש ידיו ורגליו:",
+                "<b>במקצוע.</b> בקרן זוית:",
+                "<b>בן קטין.</b> כך שמו של כהן גדול שעשה מוכני לכיור. גלגל הסובב שעל ידו משקעים הכיור בבור שלא יהיו מימיו נפסלים בלינה, לפי שכל דבר שנתקדש בכלי שרת נפסל בלינת לילה, וכשהיה משוקע הכיור בבור לא היו מימיו נפסלין. ורמב״ם אומר, שהמוכני הוא כלי סביב לכיור, שלא נתקדש בכלי שרת, ושם היו מניחים המים בלילה כדי שלא יתקדשו ויפסלו בלינה:",
+                "<b>המאוכלות הפנימיות.</b> הגחלים שבאמצע האש שנתאכלו היטב והן קרובים להיות דשן:",
+                "<b>צבר את הגחלים על גבי הרצפה.</b> משום דכתיב ושמו, ודרשינן [תמורה דף ל״ד ע״א] ושמו כולו, ושמו שלא יפזר:"
+            ]
+        ],
+        [
+            [
+                "<b>ראוהו אחיו.</b> לאותו שתרם את המזבח:",
+                "<b>שירד.</b> מן המזבח ונתן את הגחלים במזרחו:",
+                "<b>והם רצו וכו׳ וקדשו ידיהם ורגליהם.</b> כדי לעבוד עבודה:",
+                "<b>סונקים.</b> מסלקים אותן. לשון נענוע ונדנוד. וכן כגדי מסנקן [פסחים דף ג׳ ע״ב], גדי שהוא עיף על ידי נענוע ונגיחות שמנגחין זה בזה. אף כאן סונקים מנענעים ומהפכין אותן בצנורות לצדדי המזבח:",
+                "<b>בסובב על הכבש.</b> כלומר על הכבש שכנגד הסובב:"
+            ],
+            [
+                "<b>החלו מעלין באפר.</b> לאחר שסלקו לצדדים או לסובב אברים ופדרים שלא נתאכלו, היו מושכין את האפר במגרפות שבידם ומעלין אותו לתפוח, כמין כרי גדול של אפר שהיה באמצע המזבח צבור ועשוי כתפוח:",
+                "<b>פעמים עליו כשלש מאות כור.</b> גוזמא קתני, דמעולם לא הניחו להיות עליו שלש מאות כור:",
+                "<b>וברגלים לא היו מדשנים אותו.</b> לא היו מוציאין את הדשן לחוץ אע״פ שהוא רבה על המזבח:",
+                "<b>מפני שהוא נוי למזבח.</b> שיהיה נראה שקרבנות הרבה היו על גבי המזבח:",
+                "<b>מימיו לא נתעצל.</b> כלומר מה שהיה דשן כל כך, לא מחמת עצלות הכהנים, אלא לנוי להראות שקרבנות הרבה קרבו על גבי המזבח:  "
+            ],
+            [
+                "<b>מעלין בגזירין.</b> שני עצים ארוכים ומשופין היו נותנים לתוך אורך המערכה, דכתיב (ויקרא ו׳:ה׳) וביער עליה הכהן עצים בבוקר בבוקר, מלמד שטעונה שני עצים:",
+                "<b>וכי כל העצים כשרים למערכה.</b> דקתני החלו מעלין בגזרין סתם ולא קא מפרש מאיזה מין של עצים היו הגיזרים. ומשני, הן, כלומר הכל כשרים חוץ משל זית ושל גפן דאסורין משום ישוב ארץ ישראל, לפי שהן טוענים פירות. ואית דאמרי טעמא, לפי שהן נעשים דשן מיד:",
+                "<b>מורביות.</b> ענפים של תאנה. ודוקא תאנים רעות. דלא עבדי פירי:",
+                "<b>ושל עץ שמן.</b> העושה שמן אפרסמון. ואני שמעתי, שהוא האילן שקורים לו בלע״ז פינ״ו, ובערבי צינובו״ר. ואע״ג דעץ מאכל הוא אין בו צורך כמו בגפן וזית, הלכך לא אסרוהו משום ישובה של ארץ ישראל כדרך שאסרו הגפן והזית:"
+            ],
+            [
+                "<b>מערכה גדולה.</b> לפי שיש עוד מערכה אחרת, קרי להך מערכה גדולה. שלש מערכות היו שם בכל יום, אחת מערכה גדולה ששורפים עליה התמיד, והשנית מערכה פחותה ממנה והיא קרויה מערכה של קטורת, שנוטלים ממנה גחלים במחתה לקטורת שמקטירים בבוקר ובין הערבים, והשלישית אינה משמשת כלום אלא לקיום האש, דכתיב (ויקרא ו׳:ה׳) והאש על המזבח תוקד בו, זו מערכה שלישית של קיום האש:",
+                "<b>וחזיתה מזרחה.</b> מראית פניה דהיינו הפתח והחלון של מערכה, לצד מזרח של מזבח:",
+                "<b>וראשי גיזרין.</b> הפנימים היו ארוכים עד שהיו נוגעים בתפוח:",
+                "<b>את האליתא.</b> חריות וקסמין דקין תוחבין בין הגדולים להצית האש ואליתא לשון אליה, על שם זנבות האודים:"
+            ],
+            [
+                "<b>בררו משם.</b> מבין מקום העצים:",
+                "<b>בעומד חמש סאים.</b> היה באותה מערכה של קטורת כמו חמש סאים גחלים שמהם היה חותה לצורך הקטורת:",
+                "<b>בעומד.</b> כמו באומד:",
+                "<b>ובשבת בעומד שמונה סאים.</b> לפי שצריך עוד גחלים לשני בזיכי לבונה של לחם הפנים שהיו מקטירים משבת לשבת:",
+                "<b>מחזירים אותן למערכה.</b> ונשרפים שם בצדי המערכה הגדולה:",
+                "<b>ובאו להם ללשכת הגזית.</b> לעשות פייסות:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה בואו והפיסו.</b> הטילו פייס. הוא הגורל המפורש פרק ב׳ דיומא:",
+                "<b>מי שוחט.</b> אע״ג דשחיטה כשרה בזר, תקנו בה פייס, דתחילת עבודת התמיד היא וחביבה להו, אי לא יטילו פייס אתו לאינצויי עלה ואתו בה לידי סכנה:",
+                "<b>מי זורק.</b> מקבל הדם הוא הזורק, ומשום דעיקר הקרבן הויא זריקה להכי נקט לה:",
+                "<b>מי מדשן מזבח הפנימי.</b> והמדשן הוא המקטיר קטורת. ומשום דדשון תחילת עבודה של קטורת היא, נקט לה. וכן דשון המנורה תחילת ההדלקה. ודשון מזבח הפנימי והמנורה, קודם שחיטת התמיד היה. והא דמדכר בסדר הפייס שוחט וזורק ברישא, משום שהם עיקר עבודה טפי:",
+                "<b>העוקץ.</b> האליה:",
+                "<b>החזה.</b> כל [השומן] הרואה את הקרקע:",
+                "<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב:",
+                "<b>זכה מי שזכה.</b> מי שעלה לו הפייס זורק את הדם, והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם, מ״מ מפני שעבודת הזריקה גדולה מן השחיטה, שהשחיטה כשרה בזר משא״כ בזריקה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והשני הסמוך לו בשחיטה, והשלישי מדשן מזבח הפנימי ומקטיר הקטורת, והרביעי מדשן את המנורה ומדליק את הנרות, והחמישי מעלה הראש והרגל לכבש, והששי שתי הידים, והשביעי העוקץ דהיינו האליה והרגל, והשמיני החזה והגרה, והתשיעי שתי דפנות, והעשירי הקרבים, והאחד עשר הסולת של מנחת נסכים שהיא קריבה עם התמיד. והשנים עשר חביתי כהן גדול, והשלשה עשר יין של נסכים. כל אלו שלשה עשר כהנים יוצאים בפייס אחד כמפורש פרק ב׳ דיומא:"
+            ],
+            [
+                "<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:",
+                "<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה שנאמר (ויקרא י״ט) ביום זבחכם:",
+                "<b>ברקאי.</b> האיר והבריק השחר:",
+                "<b>האיר פני כל המזרח.</b> שלא היה אומר כלום עד שהאירו פני [כל] פני המזרח, שאין מספיק כשהבריק כנקודה בלבד. והלכה כמתיא בן שמואל:",
+                "<b>עד שהוא בחברון.</b> אותן העומדים למטה שואלים לו הגיע האור בחברון, והוא אומר הין. וכדי להזכיר זכות האבות הקבורים בחברון אומרים כן:"
+            ],
+            [
+                "<b>מלשכת הטלאים.</b> לשכה שהיו הטלאים של תמידים שם:",
+                "<b>לשכת החותמות.</b> של לוקחי סולת למנחה ויין לנסכים, שהיו הולכים אצל הממונה על החותמות ונותנים לו מעות כפי הנסכים שהוא צריך, והוא נותן לו חותם ומוליך החותם אצל הממונה על הנסכים ומקבל ממנו נסכים. ואותה לשכה שהממונה על החותמות יושב בה היא קרויה לשכת החותמות. ובמסכת שקלים מפורש שארבעה חותמות היו במקדש, וכתוב עליהם, עגל, זכר, גדי, חוטא. כשמביא חותם שכתוב בו עגל, בידוע שנתן מעות לנסכי פר. זכר, בידוע שנתן מעות לנסכי איל, שתרגום איל, דכרא. גדי, בידוע שנתן מעות לנסכי כבש. חוטא, בידוע שנתן מעות לנסכי מצורע:",
+                "<b>לשכת בית המוקד.</b> על שם המדורה שדולקת בה תמיד. קרויה בית המוקד:"
+            ],
+            [
+                "<b>תשעים ושלשה כלי כסף וכלי זהב.</b> לא אתפרש למה הוצרכו למנין של כלים הללו. ובירושלמי במסכת חגיגה אמרו כנגד תשעים ושלש אזכרות שבנבואות חגי זכריה ומלאכי:",
+                "<b>השקו את התמיד.</b> סמוך לשחיטתו, כדי שיהא עורו נפשט יפה:",
+                "<b>בכוס של זהב.</b> אית דאמרי גוזמא קתני דלא של זהב היה, אלא של נחושת יפה כזהב. ואית דאמרי בכוס של זהב ממש, שאין עניות במקום עשירות:",
+                "<b>אף על פי שמבוקר.</b> דתמיד טעון בקור ממום ארבעה ימים קודם שחיטתו, דומיא דשה הפסח:"
+            ],
+            [
+                "<b>לצפונו של מזבח.</b> דתמיד עולה הוא, ועולה טעונה צפון:",
+                "<b>שמונה עמודים.</b> עמודים של אבן נמוכים:",
+                "<b>ורביעית של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:",
+                "<b>אונקליות.</b> כעין ווים. אינציני״ש בלע״ז: היו קבועים, באותן רביעיות של ארז, ותולין בהן הבהמה:",
+                "<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היה בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:",
+                "<b>על שלחנות של שיש שבין העמודים.</b> שעליהם מדיחין הקרבים. והיה אפשר לעשותן של זהב, שאין עניות במקום עשירות, ולא עשאום אלא של שיש לפי שהזהב מרתיח ומסריח, והשיש מקרר ומצנן ומעמידו שלא יסריח:"
+            ],
+            [
+                "<b>הטני.</b> לשון ושמת בטנא. דומה לסל ופיו רחב:",
+                "<b>והכוז.</b> קיתון בלשון ערבי קורין אלכו״ז:",
+                "<b>שני מפתחות.</b> לפתוח שני מנעולים שבפשפש הצפוני:",
+                "<b>תרקב.</b> כלי שמחזיק שלשה קבין. ולשון תרקב, תרי וקב. ודומה היה לתרקב אבל לא היה מחזיק אלא קביים וחצי, ושל זהב היה:",
+                "<b>אחד יורד לאמת השחי.</b> הפשפש הצפוני דתנן לקמן בא לו לפשפש הצפוני היו לו שני מנעולין, האחד היה למטה בפנים בתחתיתו של פתח, והיה הכהן הרוצה ליכנס מכניס אמת ידו בחור שבכותל עד בית השחי שלו ופותח בידו דרך פנים, והאחר פותח במפתח מיד בלא טורח כשאר כל הפתחים:",
+                "<b>כיון.</b> כמו [פסחים ל״ז ע״ב] יעשנה בדפוס ויקבענה כיון, כלומר מהר בלא טורח:"
+            ],
+            [
+                "<b>ושני פשפשין היו לו לשער הגדול.</b> הוא שער ההיכל. והיו לו דלתות בתחילת עובי הכותל שהיה עביו שש אמות, ודלתות אחרות לסוף עביו לצד פנים. ושני פשפשין הנך שני פתחים קטנים אחד מימין שער הגדול ואחד משמאלו רחוק קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח בשל עתיד, ומסתמא כן היה בבית עולמים, אבל פשפש שבצפון היה פותחו על ידי חור שאצלו שתוחב בו ידו עד השחי וכופף ידו בפנים, ועל ידי מנעול אחר שבו שנפתח לאלתר בלי טורח:",
+                "<b>ופותח הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל:",
+                "<b>ומן התא נכנס להיכל.</b> והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים ופותחו ובא לו אל שער השני ועומד בפנים ופותחו:",
+                "<b>נגר.</b> בריח שמבריח מקצה הדלת לקצה הדלת. פירוש אחר, נגר היינו היתד הנעוץ אחורי הדלת בנקב שבאסקופה:",
+                "<b>ואת הפותחות.</b> המנעולים והמסגרות:"
+            ],
+            [
+                "<b>מיריחו היו שומעים קול שער הגדול.</b> ומירושלים עד יריחו עשר פרסאות:",
+                "<b>המגריפה.</b> מין כלי נגון שהיה במקדש, עשרה נקבים היו בו, וכל אחד ואחד מוציא מאה מיני זמר, וקולו נשמע עד למרחוק:",
+                "<b>בן קטין.</b> שם אדם וכהן גדול היה, ועשה גלגל לכיור לשקעו בבור שלא יהיו מימיו נפסלים בלינה, שכל דבר שנתקדש בכלי שרת נפסל בלינה וביוצא ובטבול יום, וכשהיו מעלים אותו מן הבור לקדש בו ידיהם ורגליהם היה קול הגלגל נשמע עד יריחו:",
+                "<b>גביני כרוז.</b> כהן ששמו גביני, שהיה מכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם:",
+                "<b>חליל.</b> צלמיצלי״ש בלע״ז, בערבי מזמא״ר, וקולו נשמע למרחוק. ויש אומרים פיפר״י בלע״ז:",
+                "<b>צלצל.</b> צמבל״י בלע״ז:",
+                "<b>מכוור.</b> שם מקום:"
+            ],
+            [
+                "<b>ובאחרונה.</b> שלא היה רק מעט דשן ולא היה יכול ליקח בחפניו, כיבד שאר הדשן לתוך הטני:",
+                "<b>והניחו.</b> לטני שם ויצא. אבל מיד לא היה מוציאו, שכיון שצריך לתת הדשן אצל המזבח קדמה כמו דשון המנורה, ממתין עד לאחר זריקת התמיד, שהיה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהם מוציאין זה הטני וזה הכוז ושופכין הדשן במקום אחד אצל המזבח ונבלעים שם במקומן:",
+                "<b>ומצא שתי נרות מזרחיות דולקים.</b> האי תנא סבר מנורה מזרח ומערב היא מונחת. ופעמים שמוצא גם השאר דולקים, ונקט שתי נרות מזרחיות דולקים משום דשאר נרות אפילו דולקים מכבן ומדשנן, ואלו שתי נרות אם מצאן דולקים אינו מכבן, ועוד משום דקתני בסיפא מצאן שכבו לאלו מזרחיות. חוזר ומדליקן, ובשאר נרות מצאן שכבו אינו מדליקן עד הערב:",
+                "<b>מדשן את השאר.</b> חמש נרות שלצד מערב, מסיר מהן השמן הישן והפתילה הישנה והדשן, ונותן הכל בכוז, ונותן שמן חדש ופתילה חדשה, ולאחר שחיטת התמיד וזריקת דמו, מדשן השני מזרחיות ונותן בהן שמן ופתילה חדשה. והא דמפסיק ההטבה בשחיטת התמיד וזריקת דמו ואינו מטיבן כולן יחד, משום דכתיב (שמות ל׳) בבוקר בבוקר בהטיבו את הנרות, אמרה תורה חלק ההטבה לשני בקרים, ועביד הטבת חמש נרות ברישא והדר הטבת שתי נרות, משום דכיון דאתחיל, עביד רובא. והאי דלא עביד שיתא והדר חד, משום דכתיב בהיטיבו את הנרות, [אין] הטבת נרות פחות [משתים]. והני מילי בזמן שאין הנס, כגון לאחר שמת שמעון הצדיק. אבל קודם שמת שמעון הצדיק שהיה נו׳ מערבי דולק תמיד בדרך נס, בדתניא מחוץ לפרוכת העדות, עדות הוא שהשכינה שורה בישראל, זו נר מערבי שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים, כשהיה בא להיטיב השתי נרות מזרחיות, לא היה מדשן אלא הנר הראשון בלבד ומיטיבו, ומניח הנר השני הסמוך לו דולק עד הערב שמדליק את הנרות וממנו מדליק כל הנרות האחרים, ואחר שהדליק שאר הנרות מטיבו ומדשנו לנר זה בערב ומדליקו. ואע״ג דכתיב בהיטיבו את הנרות דאין הטבה פחות משתים, הכי עדיף טפי שלא להיטיב כי אם נר אחד מן השתי נרות מזרחיות ולהניח הנר השני דולק שלא להיטיבו עד הערב, כדי לפרסם הנס שהוא דולק תמיד. ומה שמיטיב חמש של צד מערב תחילה, ולא חמש לצד מזרח ולבסוף שתים של מערב ומהם היה לו להדליק, ולא עביד הכי משום דכתיב (ויקרא כ״ד) להעלות נר תמיד מחוץ לפרוכת העדות יערוך אותו לפני ה׳, אמרה תורה קבע נר להדליק ממנו שאר נרות, ואיזה זה נר שני של צד מזרח, והוא קרוי נר מערבי, דכי עייל בהיכל בההוא נר פגע ברישא, ואין מעבירין על המצות, ואיכא למימר בההיא אתוקם הנס והוקבע להדליק ממנו. ובנר ראשון אי אפשר, דהא כתיב לפני ה׳, מאותו נר של צד שכינה שהוא לצד מערב, ואין נר ראשון קרוי לפני ה׳:",
+                "<b>מצאן שכבו.</b> השתים מזרחיות. כגון לאחר שמת שמעון הצדיק:",
+                "<b>מדשנן ומדליקן מן הדולקים.</b> לא שהיה נותן פתילה חדשה ושמן חדש כדרך הטבת הנרות, שהרי לעולם אין מטיבין שתי נרות מזרחיות אלא לאחר שחיטת התמיד כדי להפסיק בין הטבת חמש להטבת שתים, אלא מדשנן היינו שמסיר הדשן שבראש הפתילה הישנה, ומגביהה ומדליקה, כדי להיות ניכר יפה הפסק שבין הטבת חמש נרות לשתים. ואם אין בנרות דולקים מדליקן ממזבח העולה:",
+                "<b>ומדשן את השאר.</b> זו הטבת חמש הנרות, שנותן פתילה חדשה ושמן חדש ומניחן כבויות עד הערב שבא ומדליק. ומדשן דהכא אינו כמו מדשן של שנים מזרחית דלעיל. ולאחר שחיטת התמיד וזריקת דמו חוזר ומדשן [המזרחית] ונותן שמן ופתילה חדשה ומניחה עד הערב כבויה. ונר שניה שקרויה מערבית כמו כן מדשן ומסיר השמן והפתילה ישנה ונותן שמן חדש ומדליקה ממזבח העולה כדי להדליק ממנה בערב הנרות, האחרות שנר מערבי הוקבע להדליק ממנו נרות אחרות, ולכך נמי מדליקה אם מצאה כבויה קודם שחיטת התמיד, כיון שצריך מכל מקום להדליקה כשבא ומטיב לאחר שחיטה. כך מצאתי פירוש משנה זו בפירושי רבינו ברוך בר יצחק, והוא המחוור שבכל הפירושים. ודברי הרמב״ם במשנה זו תמוהים מאד, וגם מה שסובר שהטבת הנרות היא הדלקתן ושהיו מדליקין הנרות של מנורה כולן בבוקר כדרך שמדליקין בערב, פליאה נשגבה בעיני, ולא שמעתי ולא ראיתי לאחד מרבותי שסובר כן:",
+                "<b>ואבן היתה לפני המנורה.</b> לפי שהמנורה גבוהה שמונה עשר טפחים והיה צריך לעלות למקום גבוה כדי להיטיב את הנרות:",
+                "<b>ובה שלש מעלות.</b> כנגד שלש העלאות שכתובות במנורה, בהעלותך את הנרות, והעלה את נרותיה, להעלות נר תמיד:",
+                "<b>והניח הכוז ויצא.</b> עד לאחר זריקת דם התמיד שאז עושה הטבת שתי נרות והוציאו, וכן חבירו הוציא את הטני. וכשהוציאו השתחוו בגמר העבודה, ולא עכשיו, שעדיין לא נגמר עבודתן:"
+            ]
+        ],
+        [
+            [
+                "<b>לא היו כופתין אותו.</b> את התמיד בשתי ידיו לעצמן או בשתי רגליו לעצמן, כדי שלא לעשות כחוקות הגוים, שכך היו עושים כששוחטין לעבודה זרה:",
+                "<b>אלא מעקידין אותו,</b> היד עם הרגל, כעקידת יצחק:",
+                "<b>ראשו לדרום.</b> היה נשחט על ירך המזבח צפונה כדין עולה, והיה נוטה ראשו לדרום ופניו למערב, שאם ירביץ גללים לא יהיה סמוך למזבח:",
+                "<b>של שחר.</b> קרבן תמיד של שחר היה נשחט על קרן צפונית מערבית, לפי שבבוקר שמש במזרח וזורחת כנגדה למערב, והכתוב אומר שנים ליום, כנגד היום, כלומר נגד השמש, שהשמש קרוי יום:",
+                "<b>ושל בין הערבים.</b> שחמה במערב ומאירה כנגד המזרח, היה נשחט על קרן צפונית מזרחית:",
+                "<b>בטבעת שניה.</b> רחוק מן המזבח, לפי שהמזבח גבוה ומאפיל כולו. ויוחנן כהן גדול התקין ששה סדרים של טבעות, בכל סדר ארבע טבעות, לארבעה ועשרים משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת, ולפי שלא היו כופתים את התמיד כדתנן בריש פרקין, היו מכניסין צואר הבהמה באותן הטבעות בשעת שחיטה ונועצים ראש הטבעת בארץ:",
+                "<b>ונותן מזרחית צפונית תחילה.</b> לאחר ששחט תמיד של שחר בקרן מערבית צפונית הולך לצד מזרח ועומד בארץ וזורק הדם בכלי למטה מן [חוט] הסקרא ונותן שתי מתנות שהן ארבע, אחת שהיא כשתים בקרן מזרחית צפונית, והולך למערבית דרומית. ונותן אחת שהיא כשתים בקרן מערבית דרומית:"
+            ],
+            [
+                "<b>לא היה שובר בו את הרגל.</b> כדרך שהטבחים עושין שמחתכין את הרגל עם העור שבו, אלא נוקבין מתחת הארכובה הנמכרת עם הראש ותולה בו ומפשיט הרגל עם שאר הבהמה. והא קמשמע לן דהכרעים בכלל הפשט הן:",
+                "<b>ערכובו.</b> כמו ארכובו:",
+                "<b>מירק את ההפשט.</b> שהרי לא הופשט אלא עד החזה ועדיין העור מחובר בו:",
+                "<b>נטל הפדר.</b> החלב:",
+                "<b>ונותנו על בית השחיטה.</b> וזו היא דרך כבוד של מעלה שלא יראה לכלוך דם השחיטה:",
+                "<b>והכרס מדיחין אותה.</b> מן הפרש שבתוכה, בפני עצמה:",
+                "<b>בבית המדיחין.</b> בלשכה שהיתה במקדש. ולא מדיחין אותה עם שאר הקרבים, שלא תטנפם:",
+                "<b>שלשה פעמים.</b> שאין הרעי יוצא מהן אלא בדוחק לפי שהן דקים:",
+                "<b>במיעוטה.</b> לכל הפחות. ואם רצה להוסיף להדיחן יותר משלשה פעמים, מוסיף:"
+            ],
+            [
+                "<b>ואצבע הכבד.</b> היה מפריש מן הכבד:",
+                "<b>ולא היה מזיזה.</b> לאצבע הכבד ממקומה, שהרי היא היתה קריבה עם העוקץ והאליה, והכבד היה עם הדופן הימני, והראיה עם הגירה ושתי צלעות עמה, כמו שמפורש בסמוך:",
+                "<b>דופן ימני,</b> חותך סמוך לשדרה, אלא שהיה מניח שתי צלעות למעלה אל השדרה וכן שתי צלעות למטה:",
+                "<b>והרגל של ימין בשמאלו.</b> ואע״ג דהולכת אברים לכבש עבודה היא ועבודה פסולה בשמאל, כיון דלא מעכבת כפרה, שריא אפילו בשמאל, כדאיתא ביומא:",
+                "<b>ובית עורו לחוץ.</b> המקום שמפשיטים ממנו העור והוא סמוך לראשי האצבעות:",
+                "<b>בזך.</b> תרגום כף אחת, בזיכא חדא:",
+                "<b>השביעי בסולת.</b> למנחת נסכים שעם התמיד:",
+                "<b>בחביתין.</b> מנחת מחבת של כהן גדול מחציתה בבקר ומחציתה בערב שמקריב בכל יום. והאי דאפסקיה לחביתין בין סולת לנסכים שהן צרכי תמיד, משום דסולת וחביתין לשניהם שם מנחה לכך פירשן יחד:",
+                "<b>מחצי כבש ולמטה במערבו.</b> ולא מחציו ולמעלה, כדי שתהא ניכרת ההולכה למזבח כשיחזרו מלקרות את שמע. ודוקא בימות החול היו נותנים אברי תמיד במערב לצד השכינה, אבל בשבתות, דשל מוספין שהן חובת היום היו במערב, היו של תמיד במזרח, כדמוכח במסכת סוכה פרק החליל:",
+                "<b>לקרות את שמע.</b> וכל שאר ברכות, כדאיתא לקמן באידך פרקא:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה וכו׳ בפרק קמא דברכות מפורש שהיא אהבה רבה.</b> ואחר שהאיר היום וזרחה החמה מברכים יוצא אור. וסדר ברכות אינו מעכב:",
+                "<b>קראו עשרת הדברים.</b> לפי שהן עיקר התורה. ובדין היה שיהיו קורין אותן בכל יום אף בגבולים, אלא שביטלום מפני תרעומת המינים, שהיו אומרים אלו לבדם ניתנו בסיני ולא שאר התורה:",
+                "<b>והם ברכו שלשה ברכות.</b> ואלו הן שלש ברכות, אמת ויציב, ועבודה, וברכת כהנים קריאת הפסוקים בלבד, ולא נשיאת כפים, שלא היו הכהנים נושאים את כפיהן אלא לאחר הקרבת התמיד וקטורת, כדאמרינן באידך פרקא, והאידנא לא היו מברכים הנך ברכות אלא כדי שיהא התמיד מקובל ברצון, ולא היו נפטרים בכך מתפלת שמונה עשרה:",
+                "<b>מוסיפין ברכה אחת.</b> שמשמר היוצא אומר למשמר הנכנס, מי ששיכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה שלום וריעות, שבכל יום שבת היה נכנס משמר לעבודה ויוצא המשמר שעבר:"
+            ],
+            [
+                "<b>חדשים לקטורת.</b> מי שלא זכה בקטורת כל ימיו יבוא ויפיס. ולא היו מניחים למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וגו׳ ברך ה׳ חילו, לפיכך לא היו מניחים לשנות בה אדם כדי שיהיו הכל מתעשרים ומתברכים בה:",
+                "<b>חדשים עם ישנים.</b> לפי שאמר בקטורת חדשים דוקא, אמר הכא חדשים גם ישנים, כלומר מי שזכה בפייס פעמים אחרות ומי שלא זכה בואו והפיסו:",
+                "<b>הוא המעלה אותם לגבי המזבח.</b> ולא היה כאן פייס. ואין הלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>מסרום לחזנים.</b> אותם כהנים שהכינו עצמם ולא זכו בפייס והיו לבושים בגדי כהונה, היו מוסרים אותם לחזנים, דהיינו השמשין העוסקים בצרכי המקדש, כדי שיפשיטום בגדי הקודש שעליהם:",
+                "<b>ולא היו מניחים עליהם אלא מכנסים בלבד.</b> ולובשים בגדי חול ואח״כ מפשיטים המכנסים ומניחים כל בגדי כהונה ויוצאים:",
+                "<b>וכתוב עליהם תשמישי הכלים.</b> החלונות שבהן מכנסים כתוב עליהן מכנסים, ואת שבהן כתונת כתוב עליהן כתונת, וכן מצנפת ואבנט. וסדר לבישת הבגדים, המכנסים תחלה לכל שאר בגדים של קודש, דכתיב (ויקרא ו׳:ג׳) ומכנסי בד ילבש על בשרו, שלא יהא דבר קודם למכנסים, ואח״כ הכתונת, ואח״כ חוגר באבנט, ואח״כ צונף במצנפת:"
+            ],
+            [
+                "<b>והבזך.</b> כף קטן:",
+                "<b>מלא וגדוש קטורת.</b> והיתה בתוך הכף הגדול. שאם לא היה הגדול, כיון שהקטן גדוש היה מתפזר הקטורת לארץ בהולכתו. ובכף הגדול לבד לא סגי, דכבוד הוא כלפי מעלה לערות מכף גדוש על הגחלים בשעת ההקטרה:",
+                "<b>וכסוי היה לו.</b> לבזך:",
+                "<b>מטוטלת.</b> רבותי פירשו כעין טבעת היה לכסוי מלמעלה שעל ידה מטלטל הכיסוי ומסירו מעל הבזך. ובערוך פירש, מטוטלת חתיכת בגד, כמו לא יצא הגמל במטוטלת דפרק במה בהמה יוצאה. שהיה נתון על כסוי הבזך כמין סודר קטן לנוי:"
+            ],
+            [
+                "<b>מי שזכה במחתה.</b> להוליך הגחלים למזבח הזהב. ולא היה בזה פייס, אלא מי שזכה בקטורת על ידי פייס אומר לזה שעמו זכה עמי במחתה:",
+                "<b>וחתה.</b> מן המאוכלות הפנימיות לא גרסינן הכא, שהן קרובים לדשן, דאדרבה גחלים גסות ובוערות היה חותה:",
+                "<b>ועירן בשל זהב.</b> אבל לא היה חותה בשל זהב, כדי שלא תתקלקל, והתורה חסה על ממונן של ישראל:",
+                "<b>נתפזר ממנו כקב גחלים.</b> שהיה חותה במחתה של כסף בת ארבעה קבים ומערה בשל זהב שהיא של שלשה. וכדי להוליכה מלאה היה מערה באחרונה, שזהו דרך כבוד של מעלה:",
+                "<b>מכבדן לאמה.</b> לאמת המים שבעזרה. שלא יכוו בהן הכהנים:",
+                "<b>ובשבת.</b> שאסור לכבות:",
+                "<b>כופה עליהן פסכתר.</b> כלי אחד גדול. תרגום סירותיו, פסכתרוותיה:",
+                "<b>לתך.</b> חצי כור, חמש עשרה סאין, שהכור שלשים סאין:",
+                "<b>ושתי שרשרות היו.</b> בפסכתר. אחת מצד זה ואחת מצד זה, לפי שבו מורידין הדשן מעל המזבח בסמוך, כדאמרינן וכשמורידו מלא דשן דרך קרקע הכבש שהוא משופע היה כהן אחד לפניו שמושכו בשרשרת וכהן אחד היה למעלה מן הפסכתר ותופס בשרשרת שלפניו שלא תתגלגל במדרון הכבש:",
+                "<b>ועל השרץ.</b> שנמצא בעזרה בשבת, כופים עליו פסכתר כדי שלא יטמאו בו הכהנים. שאין יכולים להוציאו משם בשבת, דעל שבות כזה גזרו ואפילו במקדש. ודוקא כשנמצא בעזרה, אבל נמצא בהיכל או באולם, מוציאים אותו מיד ואפילו בשבת:"
+            ],
+            [
+                "<b>המגרפה.</b> כלי גדול שהיו זורקים אותו כדי להשמיע קול, והקול היוצא ממנו משמש שלשה דברים כמדפרש ואזיל:",
+                "<b>כהן השומע קולה.</b> אם לא היה בעזרה:",
+                "<b>רץ ובא.</b> להשתחוות עם אחיו הכהנים:",
+                "<b>וראש המעמד.</b> כשהיה שומע קול המגריפה:",
+                "<b>היה מעמיד את הטמאים.</b> של אותו בית אב שלא היו ראויים לעבוד.",
+                "<b>בשערי המזרח.</b> אית דאמרי כדי לביישן ולהודיע שמפני טומאת קרי הוא נמנע לעבוד, כדי שיזהר פעם אחרת. ואית דאמרי מפני החשד, שלא יחשדוהו שלמלאכתו הלך והניח מלעבוד, אבל ידעו שמפני טומאת אונס של שרץ או דבר אחר נמנע מלעבוד. והרמב״ם כתב, שמצורעים שכבר טהרו מצרעתם היה מעמידם בשער המזרח, כדי שיהיו מזומנים לזרוק עליהם דם האשם:"
+            ]
+        ],
+        [
+            [
+                "<b>החלו.</b> אותם שזכו בכך של קטורת ובמחתה של גחלים להיות עולים במעלות האולם, ששתים עשרה מעלות היו לאולם. ולפניהם היו מקדימים ללכת מי שזכה בדשון מזבח הפנימי כדי להוציא את הטני שהניח שם, מאחר שצריך לתת דשן אצל המזבח קדמה כמו דשון המנורה, היה ממתין עד לאחר זריקת התמיד שהיה הזוכה בדשון המנורה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהן מוציאין זה הטני וזה הכוז ושופכים הדשן במקום אחד אצל המזבח קדמה:",
+                "<b>והשתחוה ויצא.</b> שעתה נגמרה מצותו:",
+                "<b>מצאו שכבה.</b> כגון לאחר שמת שמעון הצדיק שלא היה הנס, בין שכבה עכשיו לאחר שחיטת התמיד, בין שמצאו שכבה קודם שחיטת התמיד והדליקו כדאמרן לעיל בפרק אמר להם הממונה קמא, אע״פ שעכשיו מצאו עדיין דולק, כיון שלא היה הנס קיים, מכבהו ומדשנו כדי לגמור הטבת שתי נרות יחד:",
+                "<b>ומדליקו מעל מזבח העולה.</b> שאין מדליקין נר מערבי לעולם אלא מאש של מזבח העולה, דכתיב (ויקרא ו׳) אש תמיד תוקד על המזבח, אש שנאמר בה תמיד דכתיב (שם כ״ד) להעלות נר תמיד, מעל המזבח החיצון תוקד:",
+                "<b>ממעלה שניה.</b> של שלש מעלות שהיו לפני המנורה:",
+                "<b>והשתחוה ויצא.</b> שהרי גמר מצותו:"
+            ],
+            [
+                "<b>צבר את הגחלים.</b> שבמחתה:",
+                "<b>על גבי המזבח.</b> הקטורת:",
+                "<b>ורדדן בשולי המחתה.</b> כדי שלא יפול הקטורת מעל הגחלים, לפיכך הוא מרקען ופושטן שלא יהיו משופעים אילך ואילך. תרגום וירקעו, ורדידו. ועל מזבח הזהב היה מקטיר, ולא בתוך המחתה. אבל בקטורת של יום הכפורים היה מניח הגחלים בתוך המחתה ועליה היה מקטיר, ולא היה שם רידוד גחלים ביום הכפורים:"
+            ],
+            [
+                "<b>ונותנו.</b> לכף:",
+                "<b>לאוהבו.</b> שבא שם עמו להיכל לצורך כך. ואם נתפזר מן הקטורת שבבזך לתוך הכף, לפי שהבזך היה מלא וגדוש ופעמים נופל ממנו לתוך הכף, נותן אוהבו את הקטורת שנתפזר בתוך הכף בחפניו של מקטיר:",
+                "<b>ומלמדים אותו.</b> לפי שלא הקטיר מעולם, כדתנן לעיל חדשים לקטורת בואו והפיסו, לפיכך הוצרכו ללמדו:",
+                "<b>שלא תתחיל לפניך שלא תכוה.</b> היה שופך הקטורת על הגחלים לצד מערב רחוק ממנו, וכשהיה מתפזר לצד עצמו היה צוברו, כדאמרינן ביומא [דף מ״ט] כדי שתהא עשנה שוהה לבוא, וזהו כבוד שיהא שוהה בעבודה. והיה צובר ועושה הגל לצד מערב, שכשבא לגרור הקטורת הסמוך לו הוא צוברו לצד מערב רחוק ממנו ואינו נכוה מן הקטורת שנשרף. אבל אם היה עושה הגל לפניו, כשיאסף הקטורת שנתפזר חוצה לו ומביאו אצלו, נמצא זרועו נכוה בציבור הקטורת ששורף לפניו. והיינו דתניא בפרק הוציאו לו (סוף יומא דף נ״ב) צובר פנימה שהוא חוצה לו:",
+                "<b>התחי, ל מרדד ויוצא.</b> כלומר מיד שרידד הקטורת על גבי גחלים יצא:",
+                "<b>פרשו העם.</b> כל הכהנים פורשים מבין האולם ולמזבח בשעת הקטרת הקטורת, דכתיב (ויקרא ט״ז) וכל אדם לא יהיה באוהל מועד בבואו לכפר בקודש, כל כפרה שנעשית בקודש, כל אדם לא יהיה באוהל מועד, הלכך בין בשעת הקטרה בין בשעת מתן דמים של פר כהן משיח ופר העלם דבר של ציבור ושעירי עבודה זרה, היו הכהנים פורשים מבין האולם ולמזבח. אבל בשעת הקטרת קטורת של יוה״כ לא היו פורשים אלא מן ההיכל בלבד, לפי שקטורת של יוה״כ לא היה בחוץ בהיכל על מזבח הזהב, אלא לפני ולפנים בבית קודש הקדשים, הלכך אין צריך שיפרשו מבין האולם ולמזבח אלא מן ההיכל בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>בזמן שכהן גדול נכנס להשתחוות.</b> בהיכל. ולא מקריא ביאה שלא לצורך:",
+                "<b>באבנים טובות.</b> שעל כתפות האפוד:",
+                "<b>הגביה לו את הפרוכת.</b> שתלוי בפתחו של אולם. שלא היה לפתחו של אולם דלתות כשאר פתחים שבמקדש אלא פרוכת בלבד:"
+            ],
+            [
+                "<b>באו ועמדו.</b> לאחר שברכו וקראו ועשו העבודות האמורות לעיל, באו למעלות האולם:",
+                "<b>עמדו הראשונים.</b> אלו החמשה כהנים שבידם חמשה כלים כו׳:",
+                "<b>וברכו את העם ברכה אחת.</b> והן שלשה פסוקים של ברכת כהנים, יברכך, יאר, ישא. וקרי להו ברכה אחת, לפי שלא היו עונין אחריהן אמן בין פסוק לפסוק כדרך שעושים בגבולים:",
+                "<b>את השם ככתבו.</b> ביו״ד ה״א:",
+                "<b>ובמדינה בכינויו.</b> באל״ף דל״ת. שאין מזכירין את השם ככתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרסהו ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:",
+                "<b>כנגד כתפותיהם.</b> לפי שצריכים נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים, אף בניו בנשיאות כפים כל הימים:",
+                "<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:",
+                "<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו:",
+                "<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>בזמן שכהן גדול רוצה להקטיר.</b> שהוא מקטיר כל זמן שירצה, ונוטל חלק כשירצה:",
+                "<b>למחצית הכבש.</b> וכבר נתייגע קצת:",
+                "<b>וסמך עליהן.</b> משום כבודו של כהן גדול שתהא חשובה הקטרתו יותר משאר כהנים:",
+                "<b>וזרקן.</b> כדדרשינן ועשית עולותיך הבשר והדם (דברים י״ב:כ״ז), מה דם בזריקה אף בשר בזריקה:",
+                "<b>נשמט השני והלך לו.</b> אבל הראשון נשאר שם לקבל האברים מן המושיטים וליתנן לכהן גדול:",
+                "<b>בא לו להקיף את המזבח.</b> כהן גדול שהיה בראש הכבש שהוא בדרום, מקיף דרך ימין, דכל פינות שאתה פונה לא יהו אלא דרך ימין, לכך היה הולך למזרחית דרומית ומשם לצפונית מזרחית, עד שמגיע למערבית דרומית מקום הנקבים שהיין והמים שמנסכים יורדין בהן ומשם הולכים לשיתין שהן היסודות, ושם עומד כהן אחד ומושיט לו היין לנסכים, אבל כהן גדול לא היה נושא היין עמו, שמא יתקלקל היין בעשן המערכה כשמקיף את המזבח, ובעוד שהוא מקיף, מהפך בצנורא דהיינו מזלג, את האברים שלא נתאכלו על המזבח. אבל שאר הכהנים כשעושים ניסוך היין, הולכים דרך שמאל מן הכבש לדרומית מערבית שהוא קרוב לכבש, כדתנן פרק קדשי קדשים, כל העולין הולכים דרך ימין חוץ מן העולה לשלשה דברים, נסוך היין והמים ועולת העוף. היין והמים, שלא יתעשנו. ועולת העוף נמי, שלא תמות בעשן. וכהן גדול שדומה לבן בית שיש לו רשות להלך כמו שהוא חפץ מה שאין שאר הכהנים רשאים לעשות כן, וגפ יש לו רשות להפך בצנורא בלא פייס, יש לו להקיף כדי ללכת דרך ימין:",
+                "<b>הסגן עומד על הקרן.</b> אצל הכהן גדול שבא לנסך:",
+                "<b>והסודרים בידו.</b> להניף כשינסך הכהן. כדי שידעו הלוים וידברו בשיר, וידע בן ארזא ויקיש בצלצל, כדאמר בסמוך:",
+                "<b>על שלחן החלבים.</b> שתי שלחנות היו במערבו של כבש, אחד שלחן של כסף שבו נותנין כלי שרת, ואחד שלחן של שיש שבו נותנים האברין והוא נקרא שלחן החלבים:",
+                "<b>בן ארזא.</b> שם אדם המקיש בצלצל, צמב״ל בלע״ז:",
+                "<b>הגיעו לפרק.</b> לסוף פרשה:"
+            ],
+            [
+                "<b>בראשון לה׳ הארץ ומלואה.</b> לפי שהוא ראשון למעשה בראשית:",
+                "<b>בשני גדול ה׳</b> שבו נחלקו המים והיה רקיע בין מים למים:",
+                "<b>בשלישי אלהים נצב בעדת אל.</b> שבו נראית היבשה שעליה עומדים הדיינין לעשות דין:",
+                "<b>ברביעי אל נקמות.</b> שבו נבראו השמש והירח והכוכבים שעתיד הקב״ה להנקם מן העובדים להם:",
+                "<b>בחמישי הרנינו לאלהים עוזנו.</b> שבו נבראו בעלי חיים שהרואה אותן מרנן ומשבח לבוראו:",
+                "<b>בששי ה׳ מלך.</b> שבו נשלמה הבריאה ובו נברא אדם שמכיר מלכותו של יוצרו:",
+                "<b>מנוחה לחי העולמים.</b> האי תנא סבר לה כמ״ד שיתא אלפי שנין הוי עלמא וחד חרוב, ועל שם שבאלף השביעי לא יהיה כי אם הקב״ה, שנאמר (ישעיהו ב׳:י״א) ונשגב ה׳ לבדו ביום ההוא, לכך אומרים בשבת מזמור שיר ליום השבת, לאלף השביעי, שיומו של הקב״ה הוא אלף שנה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..626d943ccc3581415eb3cfae24086a9ea73063d8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,305 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Temurah",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה תמורה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "הכל ממירין – All persons can cause the seizure of the substitute in holiness together with the original by exchanging a consecrated animal, that seizes the holiness of the exchange of an unconsecrated animal, if he said, “this is place of that one of something consecrated,” whether by the mouth of men or by the mouth of women, as for example, if woman exchanged/substituted it, it seizes the sanctity of exchange by her mouth. And the word \"והכל\" /”All” that is taught here includes someone who inherits that if he substituted/exchanged a sacrifice that someone bequeathed to him during his lifetime, his substitution is a substitution.",
+                "לא שאדם רשאי להמיר – because it is written (Leviticus 27:10): “[One may not exchange] or substitute another for it.”",
+                "מומר – holiness was seized upon it and both of them (i.e., the formerly designated animal that was consecrated and the formerly unconsecrated animal that has just been substituted) are holy.",
+                "וסופג את הארבעים – he is flogged [for transgressing] the negative commandment (Leviticus 27:10): “or substitute another for it,” and even though it is a negative commandment/prohibition that does not involve an action/לאו שאין בו מעשה. For we hold that any negative commandment/prohibition that does not involve an action we don’t flog that person except for false conspiring witnesses and [someone who] substitutes an animal for another or someone who curses another (or himself) using the name of God. But if you should say that this is a prohibition that after its violation is transformed into a positive commandment [לאו הניתק לעשה](unless there is no possibility of fulfilling this positive commandment), as it is written (Leviticus 27:33): “[If he does make substitution for it,’ then it and its substitute shall both be holy,” but we don’t flog a person or a prohibition that after its violation is transformed into a positive commandment. One can say, that it is different here, as the negative commandment includes more than the positive commandment within it, for everyone who says the word/speaks is whipped, but not every person who says the word does a substitution, for partners and the community do not do substitutions, for since the positive commandment is not equivalent to the negative commandment, it is not called a prohibition that after its violation is transformed into a positive commandment.",
+                "הכהנים ממרימין את שלן – sacrifices that the Kohen set aside to offer for himself, but if he Kohen substituted for it, it causes the seizure of the substitute/exchange of the animal [to be holy].",
+                "לא בחטאת ולא באשם – that the Israelite gave him that he sacrifice/offer for him, but if the Kohen substituted another, he doesn’t do that substitution on his own, for he has no portion in it, but rather from the time of the offering of those sacrifices on the altar and onwards, he (i.e., the Kohen) is worthy of the flesh [of the animal], but a person does not cause the seizure of something which is not his (Tractate Temurah 9a).",
+                "ולא בבכור – that an Israelite gave him.",
+                "וכי מפני מה אין הכהנין ממירים בבכור – for doesn’t all of it belong to the Kohen and while it is alive, we give it to him, and the Israelite cannot gain atonement through it.",
+                "מה חטאת ואשם אין ממירין – because it is clearly obvious to us that he Kohanim do not take possession of them other than from offering up of the portions of the sacrifices offered on the altar and beyond.",
+                "מה לי אינו ממיר בחטאת ואשם – that is to say, it is the law that the Kohanim do not make a substitution with the sin-offering and the guilt-offering, etc.",
+                "והיה הוא ותמורתו – there is an analogy between substitution to something consecrated itself.",
+                "היכן קדושה חלה – on that which is dedicated to the Temple, in the house of the owners.",
+                "אף תמורה – does not take effect other than in the house of the owners, but in the home of the Kohen it does not take effect completely, therefore, a Kohen cannot substitute for a firstling. But an Israelites, if he made a substitution for it, it is seized in holiness, for it was in domain that sanctification occurs with the firstling. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "ממירין מן הבקר על הצאן וכו'- as it is written (Leviticus 27:10): “if one does substitute one animal one for another, [the thing vowed and its substitute shall both be holy],” but sheep and male and female cattle are all called בהמה/animals.",
+                "טוב ברע – [that which is] good of unconsecrated [animals], shall not be substituted for [that which is] bad of holy/sanctified [animals], [as it is written (Leviticus 27:10)]: “if one does substitute [one animal for another],”so we see that those animals with a blemish (i.e., unfit for the altar) can serve as substitutes. And on anything with a blemish can effectuate substitution, as it is written (Leviticus 27:10): “either good for bad or bad for good,” that implies that an unconsecrated animal with a blemish with a pure sanctified animal.",
+                "ואיזהו טוב ברע – that is to say, what is something bad that is consecrated that effectuates substitution? All that its sanctification preceded its blemish. But if the blemish preceded its sanctification, that sanctification does not take effect upon it, substitution is not made, for it could have been written [in the Torah \"לא ימיר טוב ברע\" /he will not exchange good for bad or \"רע [בו]\"/that has something bad in it, and it would imply [או רע] /[or something bad], he should not exchange not with something good and not with something bad, the final, טוב/good that the All-Merciful wrote (Leviticus 27:10), why do I need it? To tell you that it should be good from its outset, that at the time that it is sanctified, it was pure and again a blemish befell it, one can do a substitution; if it was bad from the outset, that a blemish befell it prior to its being sanctified, one doesn’t do a substitution.",
+                "מרימין אחד – of an unconsecrated animal with two sanctified [animals], as for example, that he said, “this one is in place of those.”",
+                "ושנים – [and two] unconsecrated [animals for one that is sanctified, as for example, these will be in place of this one.",
+                "מה הוא מיוחד – as it is written (Leviticus 27:10]: “the thing [vowed and its substitute shall both be holy].”"
+            ],
+            [
+                "אברים בעוברים – limbs of unconsecrated [animals] with consecrated fetuses. For if he said: “may the foot of this animal be substituted/in exchange for the sanctified fetus that is in the womb of that animal,” the sanctity does not apply upon the limb.",
+                "ולא עוברים באברים – for if he said: “this fetus that is inside of this unconsecrated animal will be substituted for the foot of this sanctified animal, the fetus is not holy.",
+                "ולא עוברים ואברים – of unsanctified [animals] with sanctified peace-offerings.",
+                "ולא שלמים – [peace-offerings] of unsanctified [animals] [substituted for] fetuses and/or limbs of a holy [animal].",
+                "ממירין אברים בשלימים – he said, “may the foot of this unconsecrated animal be in substitution/exchange for this holy animal,” the exchange takes effect on the limb and it spreads throughout the animal, it is totally exchanged/substituted and offered.",
+                "ולא שלימים בהן – for there is no power/strength in one limb of a holy animal to perform an exchange/substitution.",
+                "והלא במוקדשין – at the beginning of the sanctification when he says, “the foot of this [animal]is a burnt offering.”",
+                "כולה עולה – as we derive from Scripture, as it is written (Leviticus 27:9): “any such that may be given to the LORD shall be holy,” when he says, “that it shall be holy,” to include all of it. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "אין המדומע מדמע אלא לפי חשבון (that which became subject to the law of Terumah through an admixture, can affect a second mixture only in proportion (i.e., according to the quantity of real Terumah/heave-offering contained therein) – a SEAH of Terumah that fell in less than one-hundred of unconsecrated produce and it became דמע/subject to the law of Terumah, and it fell from this mixture to an other place, we require one-hundred from the unconsecrated produce according to what there is of Terumah in this SEAH of this mixture, but we don’t require one-hundred SEAH corresponding to of all of that SEAH of the mixture of [consecrated] Terumah and unconsecrated produce, for it is not considered all Terumah to prohibit the secondary unconsecrated produce.",
+                "ואין המחומץ מחמץ אלא לפי חשבון (that which contains leaven does not impart the status of leaven [to something else] only by due measure) – unconsecrated started dough that became leavened in leaven of heave-offering, it is entirely forbidden to foreigners (i.e., non-Kohanim). But if there fell from that started dough into another unconsecrated started dough and it became leavened, it does not forbid it other than according to the due measure [in the prescribed proportion] of the leavened heave-offering that it became combined with, and it does not forbid the last [batch] other than if there fell in from the first [batch] such a large measure that there is in the leaven of the Terumah combined in it enough I order to leaven the last [batch] without the combination/mixture of the unconsecrated produce that was combined with heave-offering.",
+                "ואין המים שאובים פוסלים את המקוה אלא לפי חשבון – a Mikveh/ritual bath which has in it twenty-one SEAH of rain water, we fill up on the shoulder nineteen SEAH (i.e., a SEAH is equal to 144 egg bulks) and we conduct the water to the Mikveh though a channel (see Talmud Temurah 12b) and they are ritually pure. Bug even though three LOG (i.e., a LOG is equal to six egg bulks) of drawn water disqualify the Mikveh/ritual bath, the drawing of the water is kosher when it is done when conducting the water through a channel and there was there at first most of the measurement of the Mikveh which is twenty-one SEAH of rain water, and that is according to the due measure, for the drawn waters do not disqualify the Mikveh when they are accomplished by conducting the water through a channel, unless they are twenty SEAH of drawn water, as there isn’t a majority from rain water in the Mikveh. Such appears to be the explanation of this Mishnah, and so I have explained in the Tractate Terumah (Chapter 5, Mishnah 6), in the chapter, “a SEAH of Terumah,” but in the Gemara (Tractate Temurah 12b) this is its explanation, according to the measurement of the utensils, for three LOGS of drawn water do not disqualify the Mikveh until they fell from three utensils or less into the Mikveh, but if there fell from four utensil, or more, they do not disqualify, and this is what it means when it says that drawn water does not disqualify the Mikveh other than according to the due measure, for they calculate the utensils from which fell the LOGIM of water into the Mikveh and they count them, if they are three utensils or less, they invalidate the Mikveh. But if from three utensils and higher, they do not disqualify it. And our Mishnah is according to Rabbi Yosi ben Honi, for he holds that they LOGIM that fell from more than three utensils do not disqualify [the Mikveh], but it is not the Halakh."
+            ],
+            [
+                "אין מי חטאת נעשים מי חטאת אלא עם מתן אפר – at the time when one places in it the ashes [of the red heifer] it becomes the purification waters, therefore, we require that there will be first water in a utensil and afterwards the ashes. But if he placed the ashes first and afterwards the water, it is disqualified, for there was no water there at the time of the placing of the ashes that it would become purification water, and furthermore, it does not become purification water. And there is Scripture as it is written (Numbers 19:17): “and fresh water shall be added to them in a vessel,” that implies that the water is placed in the utensil and not to the ashes, but rather, “ונתן עליו “/shall be added to them – to warn that after he puts in [the ashes] on the water, he should combine them well with his finger and return the water that is underneath it upon it.",
+                "אין בית הפרס עושה בית הפרס (an area in which there uncertainty concerning the location of a grave or a corpse does not make [another field into] a grave area) – a field that was plowed as a grave, if he returned and plowed a grave area and fields that are around it, we don’t presume that are the rest of the fields is like a grave area and to state that the plough drags the bones to the fields that surround it, that one grave is not made into a grave area, but rather, all that entire field that lost the grave and it is not known where it is, with the turn of the fullness of the plough to here and another turn of the fullness of the plough to there in the same manner that it the people of the value are accustomed to plough their fields, if to the east or west or north or south, for perhaps one of its two heads was the grave and from there the bone rolled into one of the fields that is from this side or that, but the Sages estimated that with the turn of the fullness of the plough it is appropriate for the bones to roll by the plough, more not. And how much is the turn of the fullness of the plough? One-hundred cubits.",
+                "ואין תרומה אחר תרומה – partners who separated Terumah one after the other, the first Terumah/heave-offering is not Terumah, for since the second [person] went back and separated Terumah, he releaved his intention that the first Terumah was not satisfactory to him, and it was for him that the first [person] separated Terumah without the knowledge of his fellow [partner], and similarly, the second. But our Mishnah is according to Rabbi Akiva, and it is not the Halakha. But rather, if the first [person] separated Terumah according to the [appropriate] measure which is one from fifty, the heave-offering of the second [person] is not Terumah. But if the first [person] only separated in a selfish/illiberal manner, as for example, that he separated at one out of sixty, the second person’s heave-offering is Terumah.",
+                "ואין תרומה עושה תמורה – as Scripture (Leviticus 27:33) stated: “then it and its substitute shall both be holy: [it cannot be redeemed],” and not the heave-offering of his heave-offering.",
+                "ולא הולד עושה תמורה – as Scripture stated (Leviticus 27:33): “then it,” it and not the offspring.",
+                "רבי יהודה אומר הולד עושה תמורה (an offspring [of a consecrated animal] does produce a substitute) – as Scripture stated (Leviticus 27:33): \"ותרומתו יהיה-קדש\" “[and its substitute] shall [both] be [holy],” to include the offspring. But the Rabbis hold \"יהיה\"/”shall be” – to include something done inadvertently as something done willfully, for if he thought [to substitute] black [and he substituted] the white, that regarding Holy Things, he did not sanctity, because it was consecration by error, but regarding substitution, he sanctified it. And the Halakha is according to the Sages. But however, even though substitutions [for a substitute] do not produce a substitute, we hold that we substitute and we go back and substituted with one animal, and even several animals for one sanctified animal, whether at one time or one after the other, all of them are substitutions."
+            ],
+            [
+                "שלא נאמר אלא בבהמה – but if he exchanged, he should exchange/substitute an animal/בהמה for an animal/בהמה.",
+                "קדשי בדק הבית אין עושין תמורה – for concerning exchange/substitution, it is written (Leviticus 27:9): “(If [the vow concerns] any animal that may be brought) as an offering [to the LORD],” and the Holy Things for the repair of the Temple house are not called an offering/קרבן .",
+                "אמר ר' שמעון והלא המעשר בכלל היה – Rabbi Shimon holds that the Holy Things for the repair of the Temple are called קרבן/an offering, therefore, we don’t derive it that it produces a substitute other than from here. ",
+                "But isn’t the tithe part of this category, in the category of all the Holy Things that produce a substitute/exchange?",
+                "ולמה יצא – as it is written regarding it that it makes a substitution, as it is written regarding a tithe (Leviticus 27:33): “He must not look out for good as against bad, or make substitution for it.”",
+                "מה מעשר קרבן יחיד – and one performs an exchange [with an individual sacrifice], even every sacrifice/offering of an individual one can make a substitution.",
+                "יצאו קרבנות צבור – and those of partners, but the tithe is not have partnership, as we learned in the last chapter of [Tractate] Bekhorot [56b] (it is listed incorrectly in the commentary of Bartenura itself) (Numbers 18:15): “[The first issue of the womb of every being, man or beast, that is offered to the LORD] shall be yours/יהיה לך “ – but not in partnership.",
+                "יצאו קרבנות בדק הבית – and even though they are called an offering/קרבן – as it is written (Numbers 31:50): “So we have brought as an offering to the LORD such articles of gold as each of us came upon,” it is not the offering of the altar like the tithe. But the Sages stated above that the Holy Things for the Repair of the Temple house are not called an offering/קרבן, as they hold, assuming that it they are called the “offering of the LORD/קרבן ה' “(see Numbers 31:50), it is not called a sacrifice to God/קרבן לה' like the rest of the sacrifices of the Altar."
+            ]
+        ],
+        [
+            [
+                "יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).",
+                "קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.",
+                "משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.",
+                "חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].",
+                "ופר יוה\"כ – the bullock of the High Priest.",
+                "אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "חטאת היחיד שכיפרו בעליו – that it was lost and he became expiated through another [animal], and afterwards, the first animal was found.",
+                "ושל צבור – that atoned through another [animal].",
+                "אינן מתות – that sin-offerings left to die (i.e., sin-offerings that were disqualified and consequently can no longer be sacrificed on the altar are confined In an enclosure until they die: the offspring of a sin-offering; an animal substituted for a sin-offering; a sin-offering whose owners have died; a sin-offering whose owners have already gained atonement through an other offering; and a sin offering of sheep or goats that is more than a year old), is a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law), and the first Tanna/teacher [of our Mishnah] holds, that for an individual sacrifice it was learned [regarding individual sin-offerings that were disqualified] but not that of the community.",
+                "רבי יהודה אומר ימותו – that those of the community were also learned/derived.",
+                "אמר ר' שמעון מה מצינו – meaning to say, we hold that five sin-offerings are left to die, that their owners have died, or that their owners acquired expiation through another [animal], or that its year has passed (for sheep and/or goats), the offspring of a sin-offering and the substitution of a sin-offering. For just as that three of them are not derived from that of a community [offering], for we do not have a case found with a community, for there is no feminine sin-offering for a community [offering], and the exchange of a sin-offering also, there is no community offering that one does a substitution/exchange, or that if its owners died, there are no community offerings where it the animals are left to die (see Tractate Temurah 15b).",
+                "אף שכפירו בעליה ושעברה שנתה – even though it is possible that it may be found in a community, we don’t learn/derive that they died.",
+                "ביחיד דברים אמורים – that the animals are left to die, but not for a community [offering]. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "ואין תמורה עושה תמורה – the All-Merciful (i.e., God), said: (Leviticus 27:10): “[the thing vowed] and its substitute [shall both be holy],” but not the substitute of the substitute.",
+                "אברים ועוברים לא ממרים – for it is written (Leviticus 27:10): “[if one does substitute] one animal for another/בהמה בבהמה ” (see Tractate Temurah, Chapter 1, Mishnah 3).",
+                "על בעלת מום קבוע (for a permanent blemish)(see Tractate Temurah, Chapter 1, Mishnah 2) - that if he substituted an unconsecrated animal with a blemish for an pure sanctified animal, a greater holiness devolves upon it that if he would redeem it, it would go to an unconsecrated state to be sheared and/or labor but rather, according to the laws of Holy Things, that since its sanctification preceded its blemish, that when they redeem them, there is no permission for shearing and working it but rather only a permission of eating, which is not the case with Holy Things, for if their blemish preceded their sanctification, they go out to an unconsecrated state through redemption to be sheared and to labor. But regarding substitution/exchange, Scripture reveals (Leviticus 27:10): “[One My not exchange] or substitute another for it, either good for bad, or bad for good,” it did not distinguish between a pure animal and one with a blemish.",
+                "עשה שוגג כמזיד בתמורה – for if he thought to say, “a black bullock that went out of from my house first will be the exchange in place of that,” and it came out of his lips, “a white bullock,” regarding exchange/substitution, it is sanctified, and he is flogged, for Scripture reveals concerning this (Leviticus 27:10): “[the thing vowed and its substitute] shall both be holy;” for the altar it is not sanctified and he is not flogged, for an errant sanctification is not sanctified.",
+                "הכלאים – (a cross-bred beast) - that comes from a he-goat and a sheep/ewe.",
+                "לא קדשים (are not made holy) – through substitution/exchange. But even though that its holiness occurs in its exchange/substitution [of an animal] with a permanent blemish, it does not occur on these (i.e., cross-bred beasts, a torn animal, one born from the side, a beast lacking clear-cut sexual characteristics and one that has both male and female characteristics).",
+                "ולא מקדישים (and do not impart [to a substitute] the status of holiness) – other things through substitution/exchange, if hey are holy. But something torn is found that it is holy, as for example, if he sanctified an animal and afterwards it became torn, and in this, it was necessary to state that even though it is holy, it does not impart the status of substitute. But mixed-bred animals and beasts lacking clear-cut sexual characteristics and one that has both male and female characteristics , from the beginning of their creation, they have been ruined , and you cannot find sanctity in them other than with the offspring of Holy Things, for their mother was sanctified before she was impregnated, for now of their own they are holy, for they are from the womb of their mother, and through them it was necessary to state that they don’t impart the status of substitute. But according to Rabbi Yehuda who stated that in the rest of the offspring, holy things do impart the status of substitute. But they are not similar to a defect, for [an animal] with a defect there is a sacrifice for its kind, but those which are not of its kind have no sacrifice and they are considered like an impure animal that does not impart the status of substitute. But we hold like Rabbi Yossi the son of Rabbi Eliezer and like Rabbi Eleazar, for o one disputes them in this."
+            ]
+        ],
+        [
+            [
+                "אלו קדשים. וולד ולדן עד סוף העולם – in the Gemara (Tractate Temurah 17b), the objection is raised, since it taught [in the Mishnah], “their offspring” (i.e., their offspring and the substitute’s offspring), why do I need, “the offspring of their offspring to infinity?” Because our teacher/Tanna heard Rabbi Eliezer who said further on [in this Mishnah] that the offspring of peace-offerings are not offered as peace-offerings, because of this, the Tanna taught, “the offspring of their offspring to infinity,” meaning to say, not only with their offspring do I not agree with you, (since for him, the young has the law of the mother), but even “to infinity,” I do not agree with you (since even then, the young has the law of the mother).",
+                "ולד שלמים לא יקרב שלמים – but rather he brings it in to the vaulted chamber (i.e., closing the barn door without food until they died) and it dies [there]. According to the Rabbis, because of a decree, if you had said the offspring of peace-offerings have a remedy, one would come to delay to the mother until she would give birth and raise a herd from the the offspring, and they would come to have shearing and work.",
+                "לא נחלקו על ולד ולד שלמים – the Sages agree with Rabbi Eliezer that the offspring of offspring of peace-offerings that it should not be offered, for his intention was known from his actions that he needed to raise a herd/flock. But the legal decision is according to the first Tanna/teacher that the offspring of their offspring until eternity, they are like peace-offerings.",
+                "העיד רבי יהושע וכו' – and not according to Rabbi Eliezer. And this testimony is true and [the] Halakha.",
+                "ואכלנו ולדה שלמים בחג – it is stated on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot (which is the normal meaning of the word, חג when used without a modifier), it is found that he would violate a positive commandment (Deuteronomy 12:5-6): “there you are to go, and here you are to bring [your burnt offerings and other sacrifices],” that implies that on the first Festival that you go there, bring all of the votive offerings that are upon you. However, regarding the negative commandment (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurrent guilt],” you do not violate until there has passed over you three Festivals."
+            ],
+            [
+                "הרי אלו כתודה – their portions of the sacrifices that are offered on thee altar and the flesh is eaten during the day and at night.",
+                "ובלבד שאינן טעונין לחם – as it is written (Leviticus 7:12): “’he shall offer together with the sacrifice if thanksgiving unleavened cakes with oil mixed in,” (the quoted sentence fragment – \"על לחם התודה\" does not exist in Scripture) the thanksgiving offering itself requires bread, but not its offspring nor its substitutes require bread.",
+                "תמורת עולה – as, for example, he substituted a male for a burnt-offering (i.e., instead of a female).",
+                "וולד תמורתה – as, for example, he substituted a female for a burnt-offering, for a female is dedicated in the substitution of a burnt-offering, and it gave birth to the male substitute."
+            ],
+            [
+                "ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.",
+                "המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].",
+                "תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.",
+                "אם קרב אשמו – and furthermore, he does not need a guilt-offering.",
+                "יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.",
+                "תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.",
+                "תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.",
+                "ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.",
+                "יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.",
+                "אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold]."
+            ],
+            [
+                "והלא אף הנדבה עולה – [the Mishnah] is explaining what is the difference between them (i.e., the first Tanna/teacher [that the animal should be left out to pasture to develop a blemish, be sold and that its monetary value should be donated to the Temple treasury as a free-will offering] and Rabbi Eleazar [that he should purchase with its proceeds a burnt-offering]).",
+                "בזמן שהיא באה חובה – when it is placed upon the individual to over it, he lays his hands upon it, etc. (i.e., he brings drink-offerings/libations on its account, and the libations are from his own funds).",
+                "ואם היה כהן – he who set aside the guilt-offering and was expiated through another [animal], and the first, an animal dedicated as a guilt-offering, has been condemned to pasture until natural death.",
+                "עבודתה ועורה – of the burnt-offering purchased from the proceeds of that guilt-offering, is his, and he himself offers and takes the hide, and even if it is not from the priestly watch of that week.",
+                "אינו סומך עליה – for it is the free-will donation of the community which does not have the laying of the hands.",
+                "ואע\"פ שהוא כהן עבודתה ועורה לאנשי משמר – for it is of the community, and a Kohen from a different priestly watch is not permitted to offer it up, as it is written (Deuteronomy 18:8): “[They shall receive equal shares of the dues,] without regard to personal gifts or patrimonies,” what the patrimonies sold to each other, you take on your Shabbat, and I will take on my Shabbat. And the Halakha is according to the Sages."
+            ],
+            [
+                "הרי אלו כבכור וכמעשר – like the sanctity of the firstling and the tithe of the cattle, which are not slaughtered in the booths of a mercantile fair/bazaar.",
+                "חוץ מהבכור והמעשר (see Tractate Bekhorot, Chapter 5, Mishnah 1) – because there is no benefit for something sanctified in the salle, for the proceeds of a firstling go to a Kohen, and the proceeds of a tithe go to the owners, and because of their benefit, we don’t treat them lightly.",
+                "ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר (see Tractate Bekhorot, Chapter 9, Mishnah 1) – for they don’t come ab initio from outside the land of Israel, as the reason is explained beyond. But if they came as pure animals, they are sacrificed.",
+                "",
+                "אמר ר' שמעון מה טעם – that the firstling and the tithe do not come from outside the Land of Israel like the other Holy Things.",
+                "שבכור ומעשר יש להם פרנסה במקומן – they have repair in their places that [the animals] will go out to pasture until they become unfit for sacrifices and their owners will consume them with their blemishes.",
+                "ושאר כל הקדשים – even though a blemish befell them, they are in their sanctity, you need to redeem them and to elevate their monetary value and to offer them up., for since their end is to elevate their monetary value, they should raise them themselves and offer them up. But the legal decision is, that a firstling and a tithe that were pure that came up from outside the Land [of Israel] should not be offered up, as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, in the presence of the LORD your God,” from the place that you raise up tithes and grain, you raise up the firstling, and from the place that you don’t raise up the tithe of your new grain, you don’t raise up the firstling. And the tithe of cattle is also made an analogy to the tithe of your new grain."
+            ]
+        ],
+        [
+            [
+                "ולד חטאת שעברה שנתה – it is not appropriate to sacrifice it as a sin-offering, for it is written (Numbers 15:27): “[In case it is an individual who has sinned unwittingly, he shall offer a she-goat] in its first year as a purification offering (i.e., sin-offering).” However, because of this disqualification alone it does not die, but rather, it should be sent out to pasture until it develops a blemish until there are two causes for suspicion/unfavorable conditions, that one year passed and it was lost, or that it was lost and it was found with a blemish. And this is how the Mishnah is resolved in the Gemara (Tractate Temura 22a), and that which was lost, as it is taught, counts both here, and there. And this is what it means: that its year had passed (i.e., the animal now being older than one-year) and that which was lost and when it was found there was a blemish in it.",
+                "אם משכיפרו הבעלים – if after this (i.e., animal) was found, the owners effected atonement with another.",
+                "תמות – and even according to the Rabbis who dispute Rabbi [Judah the Prince] further on in our chapter (see the concluding clause of Mishnah 3), who states, that the sin-offering did not die, but rather that it was found after the owners effected atonement, in this they admit, for since there are two causes for unfavorable conditions, that its [first] year had passed and that it was lost, or that it was lost, and it was found to have a blemish. But if it was only lost, since it was found prior to atonement, even though after it was found, the owners had effected atonement with another [animal], it does not die but rather is put out to pasture.",
+                "לא נהנים – according to the Rabbis.",
+                "ולא מועלין – if they benefitted from them, they are exempt from the sacrifice of misappropriation (or religious sacrilege), for since neither it nor its monetary value is offered [as a sacrifice], its holiness departs [from it].",
+                "ואם עד שלא כיפרו הבעלים – and they did not want to be atoned with another [animal].",
+                "תרעה עד שתסתאב – this refers to and its year had passed (i.e., it was now older than a year), for that where it was lost and it was found with a blemish, it is sold immediately and he purchases another with its monetary value.",
+                "ועושה תמורה – for since its monetary value stands to be offered, for something that stands in order that it should sent out to pasture and develop a blemish makes for an exchange/substitution."
+            ],
+            [
+                "ואח\"כ נמצאת הראשונה תמות – this sin-offering that its owners were expiated through another.",
+                "ילכו לים המלח – whenever there would be a sin-offering, there would be a death, money/coins also go to the Dead Sea (literally: the Sea of Salt)."
+            ],
+            [
+                "יביא מאלו ומאלו – that he should mix them together. For since he brings from both of them, it is not a case of a sin-offering where its owners were expiated with another. But if he brought [only] from one of them, the other is made inoperative, for they have the monetary value of the sin-offering that its owners were expiated with another.",
+                "והשאר יפלו לנדבה – this would be like the rest of those leftovers of sin-offerings that go to free-will donation.",
+                "והרי חטאת בעלת מום – but if the sin-offering [that had been originally been lost] was pure, it should be offered and the monies [that would have been used to replace it] should go to the Dead Sea, since the owners were expiated with another. And all of these are according to Rabbi [Judah the Prince] who said, it was lost at the time of it being separated, such as these monies, and they were found prior to atonement, they go to the Dead Sea.",
+                "והשניה תמות דברי רבי וחכמים אומרים כו' – everyone agrees that when one is expiated by that which is not lost, that the lost one (i.e., animal that had been set aside) dies. They did not dispute other where he was expiated with a lost [object], for Rabbi [Judah the Prince] holds that a person who set something aside to be lost is like it is lost, meaning to say, one who sets aside [another] in place of the lost sacrifice, its law is like something lost. And just as if it the person was expiated with that which was not lost, the lost [object] that remains, when it is found, its law is that it should die. Similarly, here also , when he was expiated with one of them, and even with those that were lost, those that were not lost should go to the Dead Sea. But the Rabbis state, we did not state that a person sets something aside to become lost is like it is lost. And especially when a person is expiated with something that is not lost and the lost [object] remains, the lost object “dies” and even though it is found prior to atonement. But if he was expiated with a lost object and there remained [an animal] that was not lost, it does not die, but rather it should be put to pasture until it develops a blemish. And the Halakha is according to the Sages."
+            ],
+            [
+                "מוכרה ויביא בדמיה אחרת – for when he sold it (i.e., the sin-offering) to another, it is considered as if it doesn’t exist. But all the while that it is under its owner at the time that he is atoning with another [animal], it should die. But Rabbi Eleazar the son of Rabbi Shimon holds, that all the time that it is alive after the owners were expiated with another, whether it is under [the control of its owner] or in the hand of others, it should die. But the Halakha is not according to Rabbi Eleazar the son of Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "כיצד מערימין על הבכור – to cancel the obligation/release it (i.e., the firstling) from the Kohen and to sacrifice it for his own obligation.",
+                "ילדה זכר יקרב עולה – for a firstling is not holy other than in the womb, and since ab initio, it takes effect in another holiness, furthermore, the holiness of its being a firstling no long takes effect with it.",
+                "ואם נקבה זבחי שלמים – we are not speaking about a female beast, for the female is not holy with the firstling that one needs to make a deception on it. But the sanctified beast, that if it is sin-offering and she became pregnant and one wants to make a deception so that it will not go to die, for the offspring of a sin-offering goes to its death, one can change it it to another sanctity. [And this comes to inform us] that the offspring of Holy Things, while they are born holy and not in the wombs of their mother, for since they had not yet been sanctified with the holiness of their mothers, one is able to engraft upon them another holiness, so that when they are born, they will not be a sin-offering."
+            ],
+            [
+                "ילדה שני זכרים – we are speaking about an unconsecrated animal, if the animal was dedicated, how was something that was sanctified as a burnt-offering let it be a burnt-offering, for the other one refers to the sanctity of its mother. But it is certainly an unconsecrated animal, and therefore, this one whose monetary value was not sanctified is unconsecrated. But however, on both of them, the holiness of a burnt-offering exists. For since he stated that if [he born animal] is a male, it is a burnt-offering, and because he did not vow other than for one, therefore, he should offer the one for his vow, and the second he should sell for the needs of a burnt-offering and its monetary value/worth is unconsecrated.",
+                "אין קדושה חלה עליהן – for the offspring become holy because they are holy [at the time of their existence] and not from the belly of their mother, and since that these when they leave [their mother’s womb] are not appropriate for sacrifice, they are not holy. But the Sages dispute Rabban Shimon ben Gamaliel as they hold that the offspring are holy and exist through the holiness of their mother [from the womb]. And the Halakha is not according to Rabban Shimon ben Gamaliel (see Talmud Temurah 25a)."
+            ],
+            [
+                "האומר – on the offspring of a pregnant animal.",
+                "ולדה של זו עולה והיא שלמים דבריו קיימין – for the holiness of the offspring takes precedence. But if he said in the first clause [of the Mishnah] that it is a peace-offering, she and that which she has in her is sanctified, and it is like one is sanctifying two animals for peace offerings, for if he retracted and stated that her offspring is a burnt-offering, the offspring is a peace-offspring. But here, it does not belong to state that while they are in the belly of their mother, for when we state that they exist and they are not in the belly of their mother, these words apply when it was sanctified [first] and at the end she became pregnant, for he did not deposit to the fetus any holiness, but rather it is sanctified from the holiness of its mother. But when one sanctifies a pregnant woman, it is considered that the fetus receives the holiness. But Rabbi Meir holds (see Tractate Temurah, Chapter 3, Mishnah 1) that the first language takes hold.",
+                "אם לכך נתכוין מתחלה – when he said that she (i.e., the mother) is a peace-offering, he did not intend [to speak] about her offspring.",
+                "הואיל ואי אשפר לקרות שני שמות כאחת – the mouth is unable to say two things at the same time.",
+                "דבריו קיימין – that even at the conclusion of his words, the person is made responsible.",
+                "נמלך ואמר ולדה עולה – even though he retracted in as much time as is needed for an utterance and he stated that her offspring is a burnt-offering, he didn’t say anything, for since that at the time when he dedicated its mother as a peace-offering, he didn’t intend that the offspring would be a burnt-offering. Because we establish that every time as is needed for an utterance is like something spoken, except from one who dedicates and commands and blasphemes and worships idolatry and betroths and divorces, for these six [things] no retraction has any effect in them, even though he retracted in as much time as is needed for an utterance. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "תמורת עולה תמורת שלמים – we have the reading, but we don’t have the reading, “and the substitute of peace offerings.”",
+                "הרי זה תמורת עולה – for the first language takes hold.",
+                "דבריו קיימין – and half of it is the substitute for a burnt-offering and half of it is the substitute of a peace-offering. And that which he didn’t state, the substitute for a burnt-offering and peace offering, ut he stated a substitute for both of them, because he (i.e., Rabbi Yossi) holds that if I stated the substitute of a burnt-offering and a peace-offering, it will be holy and not offered, according to the law that a person who states that half of it will be a burnt-offering and half of it a piece offering, that it is holy and not offered. And he erred in this and held that a lamb can be a substitute on each one of them just as it should be completely sanctified to be offered up, therefore, even though he stated it in this language, he intended it for both, but it should sent out to pasture until it develops a blemish and it should be sold and then he can bring with its monetary value half for a burnt-offering and with the monetary value of the [other] half a peace-offering, and in this we are dealing, as for example, that there were before him a burnt-offering and a peace-offering, when he substituted this for them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "תחת זו חליפי זו תמורת זו – all of them are the language of substitution/exchange.",
+                "מחוללת – it is the language of desecration/defamation. And he didn’t say anything, for a sacred pure animal goes out to unconsecrated purposes.",
+                "ואם היה הקדש בעל מום יצא לחולין – even though it is not worth like that of a consecrated animal with a blemish, according to the Torah, even something sanctified that is worth one-hundred Maneh that was redeemed for the equivalent of a penny, it is redeemed. And even though it went out to an unconsecrated purpose from the Torah, one must, according to the Rabbis make money, meaning to say, to pay the money so that the sanctified thing will not become overcharged, but from the Torah, there is no overreaching for that which is sanctified, as it is written (Leviticus 25:14): “you shall not wrong one another,” your brother/another person, but not that which is sanctified."
+            ],
+            [
+                "תחת חטאת או תחת עולה – he stated anonymously but did not state in place of this sin-offering or this burnt-offering.",
+                "לא אמר כלום – as it is written (Leviticus 27:10): “One may not exchange or substitute another for it,” until the sanctified thing is known and special when one substitutes for it.",
+                "תחת חטאת זו – and that sin-offering was standing before him.",
+                "הרי אלו לעולה – which implies for the monetary value of the burnt-offering, for if they themselves want to offer it, he would say, “lo, these are a burnt-offering.”"
+            ]
+        ],
+        [
+            [
+                "כל האסורים לגבי מזבח (all [animals] which are prohibited for the altar – that they are invalid for offering as a sacrifice. And you consider them and further.",
+                "אסורין בכל שהן (prohibit in any number at all [animals among which they are confused]) – and even if they were combined one in one-thousand, all of them are forbidden to the altar, if it was not known. And all of them are found that they are not known, except for the torn animal which is not found and is not known other that, as for example, the lion or the wolf attacked that are mixed with the vital organ perforated by a thorn.",
+                "הרובע והנרבע והמוקצה והנעבד – they are ineligible for the altar. As it states in Scripture (Leviticus 22:25): “for they are mutilated, they have a defect,” and it is taught in a Baraitha, every place where it states, “they are mutilated,” is none other than unchastity and idolatry. Unchastity, as it is written (Genesis 6:12): “for all flesh had corrupted its ways on earth.” Idolatry, as it is written (Deuteronomy 4:16): “not to act wickedly and make for yourselves a sculptured image [in any likeness whatever: the form of a man or a woman].” The one (i.e., animal) that has sexual relations with a human being and the one (i.e., animal) with whom a human being has sexual relations that is taught in our Mishnah, as for example that he had sex or has sexual relations with an animal with one witness or by the owners, and is not stoned in this, but they are disqualified from being a sacrifice.",
+                "מוקצה – an animal that was set aside for idolatry. And it is not disqualified for being offed up until they should do with it an act for the purposes of idolatry, as for example, that the [non-Jewish] priests served it if it was a bull or sheared it if it was a sheep.",
+                "ונעבד – it is not prohibited to derive benefit even though he worshipped it, for living creatures are not prohibited to derive benefit when we serve them, but they are disqualified to the altar.",
+                "ואתנן ומחיר (and the harlot’s hire and the price of a dog) – Scripture specifically disqualifies them (Deuteronomy 23:19): “You shall not bring the fee of a whore or the pay of a dog [into the house of the LORD your God in fulfillment of any vow, for both are abhorrent to the LORD your God].”",
+                "וכלאים – a he-goat that comes upon a ewe.",
+                "והטריפה – as it is written regarding tithes (Leviticus 27:32): “[All tithes of the herd or the flock] – of all that passes under the shepherd’s staff,” excluding the torn animal that does not pass [under the shepherd’s staff] and the sacrifice of the altar is derived from the tithe of cattle.",
+                "ויוצא דופן – that its mother was torn and they removed the fetus through the caesarian section, and we exclude it from Scripture as it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born”, excluding through caesarian section.",
+                "הוא אסור – for the altar.",
+                "ומה שעליו מותר – for that is not worshipped.",
+                "הוא ומה שעליו אסור – it is prohibited for the altar, but is permitted even for eating, as it will be mentioned nearby. But what is upon it, the jewelry that is upon it are prohibited from deriving benefit for they were worshipped and they have on them the grasp of a human hand."
+            ],
+            [
+                "האומר לזונה – whether she is a heathen woman or an Israelite woman, and it shall be one of those liable for violating a negative commandment and one doesn’t have to say from one who is liable for extirpation and death by the Jewish court. But the hire of a harlot of a free woman, and she is an Israelite, is not disqualified for the Altar, for this is not the hire of a harlot, for she is not forbidden from marrying into the priesthood with this sexual act. And similarly, the hire [of a harlot] that was given as wife to a man is not disqualified, but a male hire, is disqualified.",
+                "אפילו מאה כולן אסורים – he made a condition with her to give her one lamb as her hire and sent her even one-hundred, we don’t say that one that I will give with her will be a hire [for harlot] and these others are all a gift, but all of them are considered hire for harlot and prohibited [as an offering].",
+                "ותלין שפחתך אצל עבדי – we are speaking of my Hebrew slave who does not have a wife and children, for his master does not have permission to provides to him a Canaanite maid servant to beget from her slaves because he didn’t have a wife from the outset. Therefore, her being a hire for harlotry is prohibited according to the words of the Sages. But Rabbi [Judah the Prince] who stated that it is not the hire of a harlot, he doesn’t hold this reasoning, for certainly even if he lacks a wife and children, his master provides for him a Canaanite maid servant. Alternatively, even if he holds this reasoning, he holds that since a Hebrew slave was permitted from its general rule with a Canaanite maid servant, it is not considered a hire of a harlot. But the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "אחד נטל עשרה ואחד נטל תשעה טלאים וכלב – corresponding to the ten lambs that his fellow took, the ten lambs that correspond to the nine [lambs] and the dog, all are prohibited [to the Temple] because of the price of a dog. But the nine [lambs] that are with the dog are permitted. But in the Gemara (Tractate Temurah 30a) it raises the question, why that which corresponds with the dog, all of them are prohibited? We should remove one for this dog, and these [lambs] all of them should be permitted. And it answers: Here we are dealing with a case where the value of the dog was greater of any one [of the corresponding lambs] and this additional amount is distributed over all [the corresponding lambs] (where not one of the corresponding lambs is of equal value to the dog, some of the additional value of the dog is extended to each of the lambs), and now the value of the dog belongs to all of them. As for example, those [lambs] that are corresponding are each worth one Denar – which is ten Denarim, and those nine [lambs] that are with him (i.e., the dog) are each worth a Denar minus a M’ah, which are nine Denarim less nine M’ot, but the dog is worth a Denar and nine Meot, it is found that those ten [lambs] corresponding to the nine [lambs] and the they have nine, for in each one of them there is M’ah the price of a dog, and the tenth is entirely the price of a dog.",
+                "שנים ולא ארבעה – both of them (see Deuteronomy 23:19 – “for both/שניהם are abhorrent to the LORD your God”) as it is written in Scripture they divide it as if it is written as “two.” “Two” teaches us specifically the hire for a harlot and the price of a dog, and not four – the price of a dog and the fee for a harlot, and they are, implying them, but not their offspring."
+            ],
+            [
+                "נתן לה כפים הרי אלו מותרים – [he gave the whore pieces of silver] – to purchase with them an animal for a sacrifice and fine flour for meal-offerings.",
+                "יינות שמנים וסלתות אסורים – but wheat [as hire] and she made it into flour; olives and she made it into olive oil, grapes and she made it into wine, these are permitted, for we expound “both of them”/שניהם (Deuteronomy 23:19) but not their products and not their offspring (see Talmud Temurah 30b according to the School of Hillel).",
+                "נתן לה מוקדשים – as for example, he separated a lamb for his Passover offering and after some time, said to the harlot: “Have sexual relations with me and I will transmit my share on my Passover offering with your hiring [of a harlot].” You might think I would say that since a person is permitted to appoint others over his Passover offering, he is appointed, but I would say that to cause upon her [a harlot] for hire, it comes to teach us that this is not the case, since Scripture states (Deuteronomy 23:19): “in fulfillment of any vow,” to exclude that which is already vowed.",
+                "עופות – of unconsecrated [fowl].",
+                "הרי אלו – disqualified for offering as a sacrifice for the hire [of a whore] and the pay [of a dog] fall upon them.",
+                "עופות שאין הום פוסל בהן – as Scripture states (Leviticus 22:19): “[it must, to be acceptable in your favor,] be a male without blemish [from cattle] or sheep [or goats],” but there are not pure or male with fowl.",
+                "לכל נדר – all, to include the fowl, for it too comes with a vow, for the fee [of a whore] or the pay [of a dog] occur upon it."
+            ],
+            [
+                "כל האסורים לגבי המזבח – such as an female animal that copulated [with a human male] unnaturally when it is unconsecrated and afterwards became pregnant, the offspring are permitted as a sacrifice, for the permitted male [animal] that comes upon this animal, and this female animal is forbidden, both of them caused the offspring that would come and both of them caused it, it is permitted. But if she engaged in unnatural copulation when she was pregnant, the offspring is disqualified for a sacrifice, for she and her offspring engaged in unnatural copulation.",
+                "ולד טריפה – should not be offered. But for the lay person, everyone says that it is permitted, for it is not from her body that it comes. And there is a dispute in the chapter “Which are the torn animals?” (Tractate Hullin 58a). There is according to one who states that the torn animal gives birth, and there is according to the one who states that a torn animal does not give birth. According to the one who states that a torn animal gives birth, it is found regarding her as for example, that it became torn, and at the end became pregnant, and in this they dispute, for Rabbi Eliezer holds that both the “parents” caused this prohibition, but the Rabbis hold that both the “parents” caused it to be permitted. But according to the one who states that the torn animal does not give birth, we find concerning it, as for example, that she became pregnant, and then at the end became torn, and in this they disagree, for Rabbi Eliezer holds that the fetus is the descendant of the mother, but the Rabbis hold that the fetus is not the descendant of the mother. But the Halakha is not according to Rabbi Eliezer.",
+                "כשרה שינקה מן הטריפה פסולה – all that day that she suckled during the time of twenty-four astronomical hours, she is disqualified for being offered as a sacrifice, for since she was able to exist on that milk without other consumption, and does not eat from her belly until he completes the twenty-four astronomical hours. But after that he ate from her belly, Rabbi Hananiah admits that she is fit/kosher, and even an animal that became fattened with idolatrous vetches/horse-bean everyone admits that he is fit for the Altar. But the Halakha is not according to Rabbi Haninah ben Antigonus (see Talmud Temurah 31a).",
+                "שאין פודים את הקדשים להאכילן לכלבים – that consecrated animals that had been disqualified that were redeemed, as it is written (Deuteronomy 12:15): “you may slaughter and eat meat [in any of your settlements],” and we expound, “you may slaughter” but not shearing; “and eat” but not to your dogs; “meat” but not milk."
+            ]
+        ],
+        [
+            [
+                "יש בקדשי מזבח. שקדשי מזבח עושים תמורה – and specifically animals of the Holy Things of the Altar. But fowl and meal-offerings we don’t make substitutions/exchanges. And the Holy Things consecrated for Temple maintenance, we don’t make substitutions, above at the end of the first chapter [of Tractate Temurah, Mishnah 6], we exclude from Holy Things consecrated for Temple maintenance from Biblical verses and we don’t make/produce substitutions.",
+                "משום פגול ונותר וטמא – all of them are written with regard to peace-offerings, and peace-offerings were included within all of the Holy Things, and why were they excluded, to make an analogy with them, to tell you, just as peace-offerings are special Holy Things of the Altar, so too are all Holy Things of the Altar.",
+                "ולדן וחלבן אסור לאחר פדיונן (see Tractate Hullin, Chapter 10, Mishnah 2) – their milk, as it is written (Deuteronomy 12:15): “[you may slaughter and eat] meat/בשר [in any of your settlements,]” but not milk. And their offspring, such as if she became pregnant before their redemption but gave birth after their redemption, for they don’t have a remedy to offer them as a sacrifice, for out of the power of holiness that is superseded/suspended, it comes, to remove them, the matter is not strong enough to have their redemption occur. But if they became pregnant after their redemption, they are like the offspring of a deer and a ram and are permitted. But regarding the Holy Things for Temple maintenance, even if it (i.e., the animal) became pregnant before their redemption, they are permitted, for they were not sanctified other than for their monetary value and their sanctification is not so much.",
+                "אין נותנים מהם – from the Holy Things of the Altar.",
+                "לאומנים (see Tractate Shekalim, Chapter 4, Mishnayot 5-6) – that build at the Temple.",
+                "בשכרן – that they take salary from the Holy Things for Temple maintenance, for the All-Merciful stated (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” \"לי\"/for Me, from what is Mine, which is from the Holy Things for Temple Maintenance."
+            ],
+            [
+                "חל על הכל (apply to anything) – and even to an impure animal and to stones.",
+                "ומועלין בגידוליהן (laws of sacrilege apply to that produced by them/what has grown from them)– see Tractate Meilah, Chapter 3, Mishnah 5) – an individual who sanctifies an animal for Temple maintenance commits sacrilege through its milk, and if he dedicated a chicken, he commits sacrilege through use of its eggs, which is not the case regarding that which is sanctified to the Temple, for the milk of sanctified things and the eggs of turtle-doves one does not not derive benefit nor does not commit sacrilege.",
+                "ואין בהם הנאה לכהנים – but the Holy Things of the Altar they (i.e., the priests) have of them, as the meat is eaten by the Kohanim and there are those of them who benefit from the hide [of the animal, except for the tithe of cattle and the Passover offering]."
+            ],
+            [
+                "אין משנין אותן מקדושה לקדושה – the Holy Things of the Altar one should not make peace-offerings into burnt-offerings nor burnt-offerings into peace-offerings, and similarly, something sanctified for the maintenance of the hall containing the golden altar should not change them to the maintenance of the altar, and everything in a similar manner.",
+                "ומקדישין אותן – it refers to things dedicated to the altar.",
+                "הקדש עילוי (consecration of value to be applied to the repair/maintenance of the Temple) (see Tractate Arakhin, Chapter 8, Mishnah - they sanctify – in the case of of animals sanctified for the altar – their estimate value as a sanctified thing – see Talmud Temurah 32a) – as for example, if he said regarding a burnt-offering, lo, this is for the maintenance of the Temple, they offer it up on the altar in funds, according to what he has in it and gives it to the Treasurer as it is taught in [Tractate] Arakhin [Chapter 8, Mishnah 7]: “A person declares HEREM/renounces things he has declared holy [whether they are in the status of the Most Holy Things or Lesser Holy Things], if it is a vow, he gives its value; if it is a freewill offering, he gives what it is wroth to him,” meaning to say, if this animal was a vow, as, for example, that he said: “This will be a burnt-offering upon me,” and he separated this for his vow, since if it died or was stolen, he is liable for its surety (i.e., property which may be resorted to in the event of non-payment), if its found, all of it is his, and he gives all of its monetary value to proerty set apart for the Temple or the priest to the Kohen. And the same law applies also if he designated it to the upkeep of the Temple. If he made a freewill donation, that he said, “this will be a burnt-offering,” that if it died, he is not liable for its surety, it is found that he had no portion in it other than the benefit of discretion that he is permitted to take a small thing in order that he would give this burnt-offering to the Kohen who is the son of his daughter, and that benefit of discretion he gives to the maintenance of the Temple.hHHh",
+                "ומחרימין אותן – if he renounced (i.e., put into HEREM) the Holy Things of the Altar, he gives to the Kohen the , he gives to the Kohen the valuation as has been explained (see Tractate Temurah 32a). But the Holy Things for the maintenance of the Temple that he designated whether for the Holy Things of the Altar or those renounced things of the priests, he didn’t do anything, for they are not his, for a person does not sanctify/dedicate something that is not his. This is what Maimonides wrote.",
+                "ואם מתו – the animals that are the Holy Things of the Altar, even after they suffered a blemish, but still had not been redeemed.",
+                "יקברו – and he is not able to redeem them and/or to feed them to the dogs. And een the one wo holds that we redeem the Holy Things to feed them to dogs, these words apply when it was torn, for it is possible for it (i.e., the animal) to be placed (before the priest) and evaluated (see Leviticus 27:11-12), but when it died where it is impossible to fulfill with them placing them (before the priest) and his evaluating them, we don’t redeem them.",
+                "ר' שמעון אומר קדשי בדק הבית אם מתו יפדו – for Rabbi Shimon holds that it doesn’t say “he placed before the priest and evaluated” (see Leviticus 27:11-12 –“the animal shall be presented before the priest, and the priest shall assess it”) other than Holy Things of the Altar, but not Holy Things for the maintenance of the Temple. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ואלו הן הנקברין – these are because of the prohibition of deriving benefit.",
+                "הפילה שליא תקבר – for there is no after-birth/placenta without the offspring.",
+                "ושער נזיר – for if the hair of the Nazirite was pure when he shaves on the day of his fulfillment of the days of his Nazirite [vow], it is through burning and not through burial.",
+                "חולין שנשחטו בעזרה ישרפו – because they exchange Holy Things that occurred to them disqualifying defilement or the disqualification of a remnant, and they errored to state regarding them also that they should be buried, but we derive from what is written regarding a sin-offering/purification offering (Leviticus 6:23): “[But no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed in fire,” that teaches on all the disqualified things that are in holiness that they are burned, therefore, non-consecrated animals that were slaughtered in the Temple courtyard are also through burning.",
+                "וכן חיה שנשחטה בעזרה – and even though that wildlife one does not make a decree about for perhaps they erred to bury disqualified Holy Things, for the entire world knows that there is no wildlife among the Holy Things, and they don’t come to be exchanged, even such should be burned. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "חמץ בפסח – Our Mishnah is according to Rabbi Yehuda who stated [Tractate Pesahim 28b/see Tractate Pesahim, Chapter 2, Mishnah 1 where the Sages argue that the Hametz should be thrown to the wind or cast to the sea, and the Halakha is according to the Sages, though interestingly, we burn the Hametz ceremonially on the eve of Passover], remnant [from the Passover sacrifice] is forbidden (see Exodus 12:10: “You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.”) and Hametz/leaven is prohibited through leaving it over (see Exodus 12:15: “Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel” and Exodus 12:19: “No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person shall be cut off rom the community of Israel.”), just as remnant [is destroyed] by burning, so even leaven [is destroyed] by burning. But it is not the Halakha.",
+                "ותרומה טמאה – as it is written (Numbers 18:8): “[The LORD spoke further to Aaron:] I hereby give you charge of My gifts,” the Biblical verse speaks of two gifts/תרומתי , one a pure tithe and another an impure tithe, and it is written לך/ “to you,” yours that would be for kindling underneath your meal.",
+                "ערלה – it is derived from food crops in a vineyard (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed] else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” is burned with fire.",
+                "את שדרכו לישרף – it is referring to Orlah (i.e., fruit that grows during the first three years after a tree was planted) and fruit crops in a vineyard (see Deuteronomy 22:9 above), foodstuffs of Orlah and fruit crops in a vineyard that are usually burned should be burned; liquids that are not usually burned are buried.",
+                "ומדליקין בפת ובשמן של תרומה – because it includes impure heave-offering with leaven on Passover and fruit that grows during the first three years after a tree was planted/Orlah with fruit crops in a vineyard beause they are prohibitions of deriving benefit, for just as one should not error to say that impure heave-offering is prohibited to derive benefit from it, the Tanna/teacher retracted and they kindle [a flame] to benefit from [unclean] bread and oil of unclean heave-offering."
+            ],
+            [
+                "חוץ לזמנן – on condition of eating them outside their [appropriate] time or outside of their [appropriate] place.",
+                "ישרפו – as it is written (Leviticus 6:23): “[But no purification offering (i.e., sin-offering) may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed by fire,” which teaches about all those disqualified things that are in a holy state, that they are burned.",
+                "אשם תלוי – if he slaughtered it but prior to the sprinkling of its blood, it became known to hm that he didn’t sin, for now it is an unconsecrated [animal] in the Temple courtyard.",
+                "חטאת העוף הבאה על הספק – as, for a example, a woman who had an abortion, it is doubtfully an offspring, and doubtfully a spirit/soul, since the sin-offering for a woman giving birth is from the birds, as it is written (Leviticus 12:6): “[On the completion of her period of purification, for either a son or a daughter, she shall bring at the entrance of the Tent of Meeting, a lamb in its first year for a burnt-offering,] and a pigeon or a turtledove for a purification (i.e., sin-offering) offering,” she brings it on the doubt, for it does not rise up in smoke (i.e., through offering incense), it does not matter to us if he sprinkled the blood on this doubtful [sacrifice, and it is not eaten, for lest it was not an offspring and it was an unconsecrated animal or something that died of itself, for unconsecrated animals are not eaten through the pinching of the neck, and it should burn, for it is like all other disqualified Holy Things.",
+                "יטילנה לאמה – a canal was passing in the Temple and it goes out to the Kidron valley stream, and we are speaking of a young bird that gradually decays/softens in the continuous flow of water.",
+                "כל הנשרפין לא יקברו – for perhaps a person would die and find them and eat them.",
+                "וכל הנקברין לא ישרפו – because everything that is buried, its ashes are forbidden. But all of things that are burned such as leaven/Hametz, and tithe and mixed seats, its ashes are permitted for the washing of clothing. And similarly, all of the dedicated things that are burned, also their ashes are permitted, except for the removal of the ashes from the altar, as the All-Merciful wrote (Leviticus 6:3): “[and he shall take up the ashes to which the fire has reduced the burnt offering on the altar] and place them beside the altar.” And it is taught in a Baraitha: “and he shall place them”/ושמו – gently, “and he shall place them” – all of it, “and he shall place them” – so that it doesn’t scatter.",
+                "רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda in each of the three segments of our Mishnah."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..66c505ce7492ef1817f477318002998f8f413ab5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/Sefaria Community Translation.json	
@@ -0,0 +1,37 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Temurah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה תמורה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            []
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..de09b7fe98c908396859d9764dc8cd04ddba2e45
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/English/merged.json	
@@ -0,0 +1,308 @@
+{
+    "title": "Bartenura on Mishnah Temurah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Temurah",
+    "text": [
+        [
+            [
+                "הכל ממירין – All persons can cause the seizure of the substitute in holiness together with the original by exchanging a consecrated animal, that seizes the holiness of the exchange of an unconsecrated animal, if he said, “this is place of that one of something consecrated,” whether by the mouth of men or by the mouth of women, as for example, if woman exchanged/substituted it, it seizes the sanctity of exchange by her mouth. And the word \"והכל\" /”All” that is taught here includes someone who inherits that if he substituted/exchanged a sacrifice that someone bequeathed to him during his lifetime, his substitution is a substitution.",
+                "לא שאדם רשאי להמיר – because it is written (Leviticus 27:10): “[One may not exchange] or substitute another for it.”",
+                "מומר – holiness was seized upon it and both of them (i.e., the formerly designated animal that was consecrated and the formerly unconsecrated animal that has just been substituted) are holy.",
+                "וסופג את הארבעים – he is flogged [for transgressing] the negative commandment (Leviticus 27:10): “or substitute another for it,” and even though it is a negative commandment/prohibition that does not involve an action/לאו שאין בו מעשה. For we hold that any negative commandment/prohibition that does not involve an action we don’t flog that person except for false conspiring witnesses and [someone who] substitutes an animal for another or someone who curses another (or himself) using the name of God. But if you should say that this is a prohibition that after its violation is transformed into a positive commandment [לאו הניתק לעשה](unless there is no possibility of fulfilling this positive commandment), as it is written (Leviticus 27:33): “[If he does make substitution for it,’ then it and its substitute shall both be holy,” but we don’t flog a person or a prohibition that after its violation is transformed into a positive commandment. One can say, that it is different here, as the negative commandment includes more than the positive commandment within it, for everyone who says the word/speaks is whipped, but not every person who says the word does a substitution, for partners and the community do not do substitutions, for since the positive commandment is not equivalent to the negative commandment, it is not called a prohibition that after its violation is transformed into a positive commandment.",
+                "הכהנים ממרימין את שלן – sacrifices that the Kohen set aside to offer for himself, but if he Kohen substituted for it, it causes the seizure of the substitute/exchange of the animal [to be holy].",
+                "לא בחטאת ולא באשם – that the Israelite gave him that he sacrifice/offer for him, but if the Kohen substituted another, he doesn’t do that substitution on his own, for he has no portion in it, but rather from the time of the offering of those sacrifices on the altar and onwards, he (i.e., the Kohen) is worthy of the flesh [of the animal], but a person does not cause the seizure of something which is not his (Tractate Temurah 9a).",
+                "ולא בבכור – that an Israelite gave him.",
+                "וכי מפני מה אין הכהנין ממירים בבכור – for doesn’t all of it belong to the Kohen and while it is alive, we give it to him, and the Israelite cannot gain atonement through it.",
+                "מה חטאת ואשם אין ממירין – because it is clearly obvious to us that he Kohanim do not take possession of them other than from offering up of the portions of the sacrifices offered on the altar and beyond.",
+                "מה לי אינו ממיר בחטאת ואשם – that is to say, it is the law that the Kohanim do not make a substitution with the sin-offering and the guilt-offering, etc.",
+                "והיה הוא ותמורתו – there is an analogy between substitution to something consecrated itself.",
+                "היכן קדושה חלה – on that which is dedicated to the Temple, in the house of the owners.",
+                "אף תמורה – does not take effect other than in the house of the owners, but in the home of the Kohen it does not take effect completely, therefore, a Kohen cannot substitute for a firstling. But an Israelites, if he made a substitution for it, it is seized in holiness, for it was in domain that sanctification occurs with the firstling. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "ממירין מן הבקר על הצאן וכו'- as it is written (Leviticus 27:10): “if one does substitute one animal one for another, [the thing vowed and its substitute shall both be holy],” but sheep and male and female cattle are all called בהמה/animals.",
+                "טוב ברע – [that which is] good of unconsecrated [animals], shall not be substituted for [that which is] bad of holy/sanctified [animals], [as it is written (Leviticus 27:10)]: “if one does substitute [one animal for another],”so we see that those animals with a blemish (i.e., unfit for the altar) can serve as substitutes. And on anything with a blemish can effectuate substitution, as it is written (Leviticus 27:10): “either good for bad or bad for good,” that implies that an unconsecrated animal with a blemish with a pure sanctified animal.",
+                "ואיזהו טוב ברע – that is to say, what is something bad that is consecrated that effectuates substitution? All that its sanctification preceded its blemish. But if the blemish preceded its sanctification, that sanctification does not take effect upon it, substitution is not made, for it could have been written [in the Torah \"לא ימיר טוב ברע\" /he will not exchange good for bad or \"רע [בו]\"/that has something bad in it, and it would imply [או רע] /[or something bad], he should not exchange not with something good and not with something bad, the final, טוב/good that the All-Merciful wrote (Leviticus 27:10), why do I need it? To tell you that it should be good from its outset, that at the time that it is sanctified, it was pure and again a blemish befell it, one can do a substitution; if it was bad from the outset, that a blemish befell it prior to its being sanctified, one doesn’t do a substitution.",
+                "מרימין אחד – of an unconsecrated animal with two sanctified [animals], as for example, that he said, “this one is in place of those.”",
+                "ושנים – [and two] unconsecrated [animals for one that is sanctified, as for example, these will be in place of this one.",
+                "מה הוא מיוחד – as it is written (Leviticus 27:10]: “the thing [vowed and its substitute shall both be holy].”"
+            ],
+            [
+                "אברים בעוברים – limbs of unconsecrated [animals] with consecrated fetuses. For if he said: “may the foot of this animal be substituted/in exchange for the sanctified fetus that is in the womb of that animal,” the sanctity does not apply upon the limb.",
+                "ולא עוברים באברים – for if he said: “this fetus that is inside of this unconsecrated animal will be substituted for the foot of this sanctified animal, the fetus is not holy.",
+                "ולא עוברים ואברים – of unsanctified [animals] with sanctified peace-offerings.",
+                "ולא שלמים – [peace-offerings] of unsanctified [animals] [substituted for] fetuses and/or limbs of a holy [animal].",
+                "ממירין אברים בשלימים – he said, “may the foot of this unconsecrated animal be in substitution/exchange for this holy animal,” the exchange takes effect on the limb and it spreads throughout the animal, it is totally exchanged/substituted and offered.",
+                "ולא שלימים בהן – for there is no power/strength in one limb of a holy animal to perform an exchange/substitution.",
+                "והלא במוקדשין – at the beginning of the sanctification when he says, “the foot of this [animal]is a burnt offering.”",
+                "כולה עולה – as we derive from Scripture, as it is written (Leviticus 27:9): “any such that may be given to the LORD shall be holy,” when he says, “that it shall be holy,” to include all of it. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "אין המדומע מדמע אלא לפי חשבון (that which became subject to the law of Terumah through an admixture, can affect a second mixture only in proportion (i.e., according to the quantity of real Terumah/heave-offering contained therein) – a SEAH of Terumah that fell in less than one-hundred of unconsecrated produce and it became דמע/subject to the law of Terumah, and it fell from this mixture to an other place, we require one-hundred from the unconsecrated produce according to what there is of Terumah in this SEAH of this mixture, but we don’t require one-hundred SEAH corresponding to of all of that SEAH of the mixture of [consecrated] Terumah and unconsecrated produce, for it is not considered all Terumah to prohibit the secondary unconsecrated produce.",
+                "ואין המחומץ מחמץ אלא לפי חשבון (that which contains leaven does not impart the status of leaven [to something else] only by due measure) – unconsecrated started dough that became leavened in leaven of heave-offering, it is entirely forbidden to foreigners (i.e., non-Kohanim). But if there fell from that started dough into another unconsecrated started dough and it became leavened, it does not forbid it other than according to the due measure [in the prescribed proportion] of the leavened heave-offering that it became combined with, and it does not forbid the last [batch] other than if there fell in from the first [batch] such a large measure that there is in the leaven of the Terumah combined in it enough I order to leaven the last [batch] without the combination/mixture of the unconsecrated produce that was combined with heave-offering.",
+                "ואין המים שאובים פוסלים את המקוה אלא לפי חשבון – a Mikveh/ritual bath which has in it twenty-one SEAH of rain water, we fill up on the shoulder nineteen SEAH (i.e., a SEAH is equal to 144 egg bulks) and we conduct the water to the Mikveh though a channel (see Talmud Temurah 12b) and they are ritually pure. Bug even though three LOG (i.e., a LOG is equal to six egg bulks) of drawn water disqualify the Mikveh/ritual bath, the drawing of the water is kosher when it is done when conducting the water through a channel and there was there at first most of the measurement of the Mikveh which is twenty-one SEAH of rain water, and that is according to the due measure, for the drawn waters do not disqualify the Mikveh when they are accomplished by conducting the water through a channel, unless they are twenty SEAH of drawn water, as there isn’t a majority from rain water in the Mikveh. Such appears to be the explanation of this Mishnah, and so I have explained in the Tractate Terumah (Chapter 5, Mishnah 6), in the chapter, “a SEAH of Terumah,” but in the Gemara (Tractate Temurah 12b) this is its explanation, according to the measurement of the utensils, for three LOGS of drawn water do not disqualify the Mikveh until they fell from three utensils or less into the Mikveh, but if there fell from four utensil, or more, they do not disqualify, and this is what it means when it says that drawn water does not disqualify the Mikveh other than according to the due measure, for they calculate the utensils from which fell the LOGIM of water into the Mikveh and they count them, if they are three utensils or less, they invalidate the Mikveh. But if from three utensils and higher, they do not disqualify it. And our Mishnah is according to Rabbi Yosi ben Honi, for he holds that they LOGIM that fell from more than three utensils do not disqualify [the Mikveh], but it is not the Halakh."
+            ],
+            [
+                "אין מי חטאת נעשים מי חטאת אלא עם מתן אפר – at the time when one places in it the ashes [of the red heifer] it becomes the purification waters, therefore, we require that there will be first water in a utensil and afterwards the ashes. But if he placed the ashes first and afterwards the water, it is disqualified, for there was no water there at the time of the placing of the ashes that it would become purification water, and furthermore, it does not become purification water. And there is Scripture as it is written (Numbers 19:17): “and fresh water shall be added to them in a vessel,” that implies that the water is placed in the utensil and not to the ashes, but rather, “ונתן עליו “/shall be added to them – to warn that after he puts in [the ashes] on the water, he should combine them well with his finger and return the water that is underneath it upon it.",
+                "אין בית הפרס עושה בית הפרס (an area in which there uncertainty concerning the location of a grave or a corpse does not make [another field into] a grave area) – a field that was plowed as a grave, if he returned and plowed a grave area and fields that are around it, we don’t presume that are the rest of the fields is like a grave area and to state that the plough drags the bones to the fields that surround it, that one grave is not made into a grave area, but rather, all that entire field that lost the grave and it is not known where it is, with the turn of the fullness of the plough to here and another turn of the fullness of the plough to there in the same manner that it the people of the value are accustomed to plough their fields, if to the east or west or north or south, for perhaps one of its two heads was the grave and from there the bone rolled into one of the fields that is from this side or that, but the Sages estimated that with the turn of the fullness of the plough it is appropriate for the bones to roll by the plough, more not. And how much is the turn of the fullness of the plough? One-hundred cubits.",
+                "ואין תרומה אחר תרומה – partners who separated Terumah one after the other, the first Terumah/heave-offering is not Terumah, for since the second [person] went back and separated Terumah, he releaved his intention that the first Terumah was not satisfactory to him, and it was for him that the first [person] separated Terumah without the knowledge of his fellow [partner], and similarly, the second. But our Mishnah is according to Rabbi Akiva, and it is not the Halakha. But rather, if the first [person] separated Terumah according to the [appropriate] measure which is one from fifty, the heave-offering of the second [person] is not Terumah. But if the first [person] only separated in a selfish/illiberal manner, as for example, that he separated at one out of sixty, the second person’s heave-offering is Terumah.",
+                "ואין תרומה עושה תמורה – as Scripture (Leviticus 27:33) stated: “then it and its substitute shall both be holy: [it cannot be redeemed],” and not the heave-offering of his heave-offering.",
+                "ולא הולד עושה תמורה – as Scripture stated (Leviticus 27:33): “then it,” it and not the offspring.",
+                "רבי יהודה אומר הולד עושה תמורה (an offspring [of a consecrated animal] does produce a substitute) – as Scripture stated (Leviticus 27:33): \"ותרומתו יהיה-קדש\" “[and its substitute] shall [both] be [holy],” to include the offspring. But the Rabbis hold \"יהיה\"/”shall be” – to include something done inadvertently as something done willfully, for if he thought [to substitute] black [and he substituted] the white, that regarding Holy Things, he did not sanctity, because it was consecration by error, but regarding substitution, he sanctified it. And the Halakha is according to the Sages. But however, even though substitutions [for a substitute] do not produce a substitute, we hold that we substitute and we go back and substituted with one animal, and even several animals for one sanctified animal, whether at one time or one after the other, all of them are substitutions."
+            ],
+            [
+                "שלא נאמר אלא בבהמה – but if he exchanged, he should exchange/substitute an animal/בהמה for an animal/בהמה.",
+                "קדשי בדק הבית אין עושין תמורה – for concerning exchange/substitution, it is written (Leviticus 27:9): “(If [the vow concerns] any animal that may be brought) as an offering [to the LORD],” and the Holy Things for the repair of the Temple house are not called an offering/קרבן .",
+                "אמר ר' שמעון והלא המעשר בכלל היה – Rabbi Shimon holds that the Holy Things for the repair of the Temple are called קרבן/an offering, therefore, we don’t derive it that it produces a substitute other than from here. ",
+                "But isn’t the tithe part of this category, in the category of all the Holy Things that produce a substitute/exchange?",
+                "ולמה יצא – as it is written regarding it that it makes a substitution, as it is written regarding a tithe (Leviticus 27:33): “He must not look out for good as against bad, or make substitution for it.”",
+                "מה מעשר קרבן יחיד – and one performs an exchange [with an individual sacrifice], even every sacrifice/offering of an individual one can make a substitution.",
+                "יצאו קרבנות צבור – and those of partners, but the tithe is not have partnership, as we learned in the last chapter of [Tractate] Bekhorot [56b] (it is listed incorrectly in the commentary of Bartenura itself) (Numbers 18:15): “[The first issue of the womb of every being, man or beast, that is offered to the LORD] shall be yours/יהיה לך “ – but not in partnership.",
+                "יצאו קרבנות בדק הבית – and even though they are called an offering/קרבן – as it is written (Numbers 31:50): “So we have brought as an offering to the LORD such articles of gold as each of us came upon,” it is not the offering of the altar like the tithe. But the Sages stated above that the Holy Things for the Repair of the Temple house are not called an offering/קרבן, as they hold, assuming that it they are called the “offering of the LORD/קרבן ה' “(see Numbers 31:50), it is not called a sacrifice to God/קרבן לה' like the rest of the sacrifices of the Altar."
+            ]
+        ],
+        [
+            [
+                "יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).",
+                "קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.",
+                "משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.",
+                "חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].",
+                "ופר יוה\"כ – the bullock of the High Priest.",
+                "אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "חטאת היחיד שכיפרו בעליו – that it was lost and he became expiated through another [animal], and afterwards, the first animal was found.",
+                "ושל צבור – that atoned through another [animal].",
+                "אינן מתות – that sin-offerings left to die (i.e., sin-offerings that were disqualified and consequently can no longer be sacrificed on the altar are confined In an enclosure until they die: the offspring of a sin-offering; an animal substituted for a sin-offering; a sin-offering whose owners have died; a sin-offering whose owners have already gained atonement through an other offering; and a sin offering of sheep or goats that is more than a year old), is a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law), and the first Tanna/teacher [of our Mishnah] holds, that for an individual sacrifice it was learned [regarding individual sin-offerings that were disqualified] but not that of the community.",
+                "רבי יהודה אומר ימותו – that those of the community were also learned/derived.",
+                "אמר ר' שמעון מה מצינו – meaning to say, we hold that five sin-offerings are left to die, that their owners have died, or that their owners acquired expiation through another [animal], or that its year has passed (for sheep and/or goats), the offspring of a sin-offering and the substitution of a sin-offering. For just as that three of them are not derived from that of a community [offering], for we do not have a case found with a community, for there is no feminine sin-offering for a community [offering], and the exchange of a sin-offering also, there is no community offering that one does a substitution/exchange, or that if its owners died, there are no community offerings where it the animals are left to die (see Tractate Temurah 15b).",
+                "אף שכפירו בעליה ושעברה שנתה – even though it is possible that it may be found in a community, we don’t learn/derive that they died.",
+                "ביחיד דברים אמורים – that the animals are left to die, but not for a community [offering]. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "ואין תמורה עושה תמורה – the All-Merciful (i.e., God), said: (Leviticus 27:10): “[the thing vowed] and its substitute [shall both be holy],” but not the substitute of the substitute.",
+                "אברים ועוברים לא ממרים – for it is written (Leviticus 27:10): “[if one does substitute] one animal for another/בהמה בבהמה ” (see Tractate Temurah, Chapter 1, Mishnah 3).",
+                "על בעלת מום קבוע (for a permanent blemish)(see Tractate Temurah, Chapter 1, Mishnah 2) - that if he substituted an unconsecrated animal with a blemish for an pure sanctified animal, a greater holiness devolves upon it that if he would redeem it, it would go to an unconsecrated state to be sheared and/or labor but rather, according to the laws of Holy Things, that since its sanctification preceded its blemish, that when they redeem them, there is no permission for shearing and working it but rather only a permission of eating, which is not the case with Holy Things, for if their blemish preceded their sanctification, they go out to an unconsecrated state through redemption to be sheared and to labor. But regarding substitution/exchange, Scripture reveals (Leviticus 27:10): “[One My not exchange] or substitute another for it, either good for bad, or bad for good,” it did not distinguish between a pure animal and one with a blemish.",
+                "עשה שוגג כמזיד בתמורה – for if he thought to say, “a black bullock that went out of from my house first will be the exchange in place of that,” and it came out of his lips, “a white bullock,” regarding exchange/substitution, it is sanctified, and he is flogged, for Scripture reveals concerning this (Leviticus 27:10): “[the thing vowed and its substitute] shall both be holy;” for the altar it is not sanctified and he is not flogged, for an errant sanctification is not sanctified.",
+                "הכלאים – (a cross-bred beast) - that comes from a he-goat and a sheep/ewe.",
+                "לא קדשים (are not made holy) – through substitution/exchange. But even though that its holiness occurs in its exchange/substitution [of an animal] with a permanent blemish, it does not occur on these (i.e., cross-bred beasts, a torn animal, one born from the side, a beast lacking clear-cut sexual characteristics and one that has both male and female characteristics).",
+                "ולא מקדישים (and do not impart [to a substitute] the status of holiness) – other things through substitution/exchange, if hey are holy. But something torn is found that it is holy, as for example, if he sanctified an animal and afterwards it became torn, and in this, it was necessary to state that even though it is holy, it does not impart the status of substitute. But mixed-bred animals and beasts lacking clear-cut sexual characteristics and one that has both male and female characteristics , from the beginning of their creation, they have been ruined , and you cannot find sanctity in them other than with the offspring of Holy Things, for their mother was sanctified before she was impregnated, for now of their own they are holy, for they are from the womb of their mother, and through them it was necessary to state that they don’t impart the status of substitute. But according to Rabbi Yehuda who stated that in the rest of the offspring, holy things do impart the status of substitute. But they are not similar to a defect, for [an animal] with a defect there is a sacrifice for its kind, but those which are not of its kind have no sacrifice and they are considered like an impure animal that does not impart the status of substitute. But we hold like Rabbi Yossi the son of Rabbi Eliezer and like Rabbi Eleazar, for o one disputes them in this."
+            ]
+        ],
+        [
+            [
+                "אלו קדשים. וולד ולדן עד סוף העולם – in the Gemara (Tractate Temurah 17b), the objection is raised, since it taught [in the Mishnah], “their offspring” (i.e., their offspring and the substitute’s offspring), why do I need, “the offspring of their offspring to infinity?” Because our teacher/Tanna heard Rabbi Eliezer who said further on [in this Mishnah] that the offspring of peace-offerings are not offered as peace-offerings, because of this, the Tanna taught, “the offspring of their offspring to infinity,” meaning to say, not only with their offspring do I not agree with you, (since for him, the young has the law of the mother), but even “to infinity,” I do not agree with you (since even then, the young has the law of the mother).",
+                "ולד שלמים לא יקרב שלמים – but rather he brings it in to the vaulted chamber (i.e., closing the barn door without food until they died) and it dies [there]. According to the Rabbis, because of a decree, if you had said the offspring of peace-offerings have a remedy, one would come to delay to the mother until she would give birth and raise a herd from the the offspring, and they would come to have shearing and work.",
+                "לא נחלקו על ולד ולד שלמים – the Sages agree with Rabbi Eliezer that the offspring of offspring of peace-offerings that it should not be offered, for his intention was known from his actions that he needed to raise a herd/flock. But the legal decision is according to the first Tanna/teacher that the offspring of their offspring until eternity, they are like peace-offerings.",
+                "העיד רבי יהושע וכו' – and not according to Rabbi Eliezer. And this testimony is true and [the] Halakha.",
+                "ואכלנו ולדה שלמים בחג – it is stated on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot (which is the normal meaning of the word, חג when used without a modifier), it is found that he would violate a positive commandment (Deuteronomy 12:5-6): “there you are to go, and here you are to bring [your burnt offerings and other sacrifices],” that implies that on the first Festival that you go there, bring all of the votive offerings that are upon you. However, regarding the negative commandment (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurrent guilt],” you do not violate until there has passed over you three Festivals."
+            ],
+            [
+                "הרי אלו כתודה – their portions of the sacrifices that are offered on thee altar and the flesh is eaten during the day and at night.",
+                "ובלבד שאינן טעונין לחם – as it is written (Leviticus 7:12): “’he shall offer together with the sacrifice if thanksgiving unleavened cakes with oil mixed in,” (the quoted sentence fragment – \"על לחם התודה\" does not exist in Scripture) the thanksgiving offering itself requires bread, but not its offspring nor its substitutes require bread.",
+                "תמורת עולה – as, for example, he substituted a male for a burnt-offering (i.e., instead of a female).",
+                "וולד תמורתה – as, for example, he substituted a female for a burnt-offering, for a female is dedicated in the substitution of a burnt-offering, and it gave birth to the male substitute."
+            ],
+            [
+                "ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.",
+                "המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].",
+                "תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.",
+                "אם קרב אשמו – and furthermore, he does not need a guilt-offering.",
+                "יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.",
+                "תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.",
+                "תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.",
+                "ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.",
+                "יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.",
+                "אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold]."
+            ],
+            [
+                "והלא אף הנדבה עולה – [the Mishnah] is explaining what is the difference between them (i.e., the first Tanna/teacher [that the animal should be left out to pasture to develop a blemish, be sold and that its monetary value should be donated to the Temple treasury as a free-will offering] and Rabbi Eleazar [that he should purchase with its proceeds a burnt-offering]).",
+                "בזמן שהיא באה חובה – when it is placed upon the individual to over it, he lays his hands upon it, etc. (i.e., he brings drink-offerings/libations on its account, and the libations are from his own funds).",
+                "ואם היה כהן – he who set aside the guilt-offering and was expiated through another [animal], and the first, an animal dedicated as a guilt-offering, has been condemned to pasture until natural death.",
+                "עבודתה ועורה – of the burnt-offering purchased from the proceeds of that guilt-offering, is his, and he himself offers and takes the hide, and even if it is not from the priestly watch of that week.",
+                "אינו סומך עליה – for it is the free-will donation of the community which does not have the laying of the hands.",
+                "ואע\"פ שהוא כהן עבודתה ועורה לאנשי משמר – for it is of the community, and a Kohen from a different priestly watch is not permitted to offer it up, as it is written (Deuteronomy 18:8): “[They shall receive equal shares of the dues,] without regard to personal gifts or patrimonies,” what the patrimonies sold to each other, you take on your Shabbat, and I will take on my Shabbat. And the Halakha is according to the Sages."
+            ],
+            [
+                "הרי אלו כבכור וכמעשר – like the sanctity of the firstling and the tithe of the cattle, which are not slaughtered in the booths of a mercantile fair/bazaar.",
+                "חוץ מהבכור והמעשר (see Tractate Bekhorot, Chapter 5, Mishnah 1) – because there is no benefit for something sanctified in the salle, for the proceeds of a firstling go to a Kohen, and the proceeds of a tithe go to the owners, and because of their benefit, we don’t treat them lightly.",
+                "ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר (see Tractate Bekhorot, Chapter 9, Mishnah 1) – for they don’t come ab initio from outside the land of Israel, as the reason is explained beyond. But if they came as pure animals, they are sacrificed.",
+                "",
+                "אמר ר' שמעון מה טעם – that the firstling and the tithe do not come from outside the Land of Israel like the other Holy Things.",
+                "שבכור ומעשר יש להם פרנסה במקומן – they have repair in their places that [the animals] will go out to pasture until they become unfit for sacrifices and their owners will consume them with their blemishes.",
+                "ושאר כל הקדשים – even though a blemish befell them, they are in their sanctity, you need to redeem them and to elevate their monetary value and to offer them up., for since their end is to elevate their monetary value, they should raise them themselves and offer them up. But the legal decision is, that a firstling and a tithe that were pure that came up from outside the Land [of Israel] should not be offered up, as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, in the presence of the LORD your God,” from the place that you raise up tithes and grain, you raise up the firstling, and from the place that you don’t raise up the tithe of your new grain, you don’t raise up the firstling. And the tithe of cattle is also made an analogy to the tithe of your new grain."
+            ]
+        ],
+        [
+            [
+                "ולד חטאת שעברה שנתה – it is not appropriate to sacrifice it as a sin-offering, for it is written (Numbers 15:27): “[In case it is an individual who has sinned unwittingly, he shall offer a she-goat] in its first year as a purification offering (i.e., sin-offering).” However, because of this disqualification alone it does not die, but rather, it should be sent out to pasture until it develops a blemish until there are two causes for suspicion/unfavorable conditions, that one year passed and it was lost, or that it was lost and it was found with a blemish. And this is how the Mishnah is resolved in the Gemara (Tractate Temura 22a), and that which was lost, as it is taught, counts both here, and there. And this is what it means: that its year had passed (i.e., the animal now being older than one-year) and that which was lost and when it was found there was a blemish in it.",
+                "אם משכיפרו הבעלים – if after this (i.e., animal) was found, the owners effected atonement with another.",
+                "תמות – and even according to the Rabbis who dispute Rabbi [Judah the Prince] further on in our chapter (see the concluding clause of Mishnah 3), who states, that the sin-offering did not die, but rather that it was found after the owners effected atonement, in this they admit, for since there are two causes for unfavorable conditions, that its [first] year had passed and that it was lost, or that it was lost, and it was found to have a blemish. But if it was only lost, since it was found prior to atonement, even though after it was found, the owners had effected atonement with another [animal], it does not die but rather is put out to pasture.",
+                "לא נהנים – according to the Rabbis.",
+                "ולא מועלין – if they benefitted from them, they are exempt from the sacrifice of misappropriation (or religious sacrilege), for since neither it nor its monetary value is offered [as a sacrifice], its holiness departs [from it].",
+                "ואם עד שלא כיפרו הבעלים – and they did not want to be atoned with another [animal].",
+                "תרעה עד שתסתאב – this refers to and its year had passed (i.e., it was now older than a year), for that where it was lost and it was found with a blemish, it is sold immediately and he purchases another with its monetary value.",
+                "ועושה תמורה – for since its monetary value stands to be offered, for something that stands in order that it should sent out to pasture and develop a blemish makes for an exchange/substitution."
+            ],
+            [
+                "ואח\"כ נמצאת הראשונה תמות – this sin-offering that its owners were expiated through another.",
+                "ילכו לים המלח – whenever there would be a sin-offering, there would be a death, money/coins also go to the Dead Sea (literally: the Sea of Salt)."
+            ],
+            [
+                "יביא מאלו ומאלו – that he should mix them together. For since he brings from both of them, it is not a case of a sin-offering where its owners were expiated with another. But if he brought [only] from one of them, the other is made inoperative, for they have the monetary value of the sin-offering that its owners were expiated with another.",
+                "והשאר יפלו לנדבה – this would be like the rest of those leftovers of sin-offerings that go to free-will donation.",
+                "והרי חטאת בעלת מום – but if the sin-offering [that had been originally been lost] was pure, it should be offered and the monies [that would have been used to replace it] should go to the Dead Sea, since the owners were expiated with another. And all of these are according to Rabbi [Judah the Prince] who said, it was lost at the time of it being separated, such as these monies, and they were found prior to atonement, they go to the Dead Sea.",
+                "והשניה תמות דברי רבי וחכמים אומרים כו' – everyone agrees that when one is expiated by that which is not lost, that the lost one (i.e., animal that had been set aside) dies. They did not dispute other where he was expiated with a lost [object], for Rabbi [Judah the Prince] holds that a person who set something aside to be lost is like it is lost, meaning to say, one who sets aside [another] in place of the lost sacrifice, its law is like something lost. And just as if it the person was expiated with that which was not lost, the lost [object] that remains, when it is found, its law is that it should die. Similarly, here also , when he was expiated with one of them, and even with those that were lost, those that were not lost should go to the Dead Sea. But the Rabbis state, we did not state that a person sets something aside to become lost is like it is lost. And especially when a person is expiated with something that is not lost and the lost [object] remains, the lost object “dies” and even though it is found prior to atonement. But if he was expiated with a lost object and there remained [an animal] that was not lost, it does not die, but rather it should be put to pasture until it develops a blemish. And the Halakha is according to the Sages."
+            ],
+            [
+                "מוכרה ויביא בדמיה אחרת – for when he sold it (i.e., the sin-offering) to another, it is considered as if it doesn’t exist. But all the while that it is under its owner at the time that he is atoning with another [animal], it should die. But Rabbi Eleazar the son of Rabbi Shimon holds, that all the time that it is alive after the owners were expiated with another, whether it is under [the control of its owner] or in the hand of others, it should die. But the Halakha is not according to Rabbi Eleazar the son of Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "כיצד מערימין על הבכור – to cancel the obligation/release it (i.e., the firstling) from the Kohen and to sacrifice it for his own obligation.",
+                "ילדה זכר יקרב עולה – for a firstling is not holy other than in the womb, and since ab initio, it takes effect in another holiness, furthermore, the holiness of its being a firstling no long takes effect with it.",
+                "ואם נקבה זבחי שלמים – we are not speaking about a female beast, for the female is not holy with the firstling that one needs to make a deception on it. But the sanctified beast, that if it is sin-offering and she became pregnant and one wants to make a deception so that it will not go to die, for the offspring of a sin-offering goes to its death, one can change it it to another sanctity. [And this comes to inform us] that the offspring of Holy Things, while they are born holy and not in the wombs of their mother, for since they had not yet been sanctified with the holiness of their mothers, one is able to engraft upon them another holiness, so that when they are born, they will not be a sin-offering."
+            ],
+            [
+                "ילדה שני זכרים – we are speaking about an unconsecrated animal, if the animal was dedicated, how was something that was sanctified as a burnt-offering let it be a burnt-offering, for the other one refers to the sanctity of its mother. But it is certainly an unconsecrated animal, and therefore, this one whose monetary value was not sanctified is unconsecrated. But however, on both of them, the holiness of a burnt-offering exists. For since he stated that if [he born animal] is a male, it is a burnt-offering, and because he did not vow other than for one, therefore, he should offer the one for his vow, and the second he should sell for the needs of a burnt-offering and its monetary value/worth is unconsecrated.",
+                "אין קדושה חלה עליהן – for the offspring become holy because they are holy [at the time of their existence] and not from the belly of their mother, and since that these when they leave [their mother’s womb] are not appropriate for sacrifice, they are not holy. But the Sages dispute Rabban Shimon ben Gamaliel as they hold that the offspring are holy and exist through the holiness of their mother [from the womb]. And the Halakha is not according to Rabban Shimon ben Gamaliel (see Talmud Temurah 25a)."
+            ],
+            [
+                "האומר – on the offspring of a pregnant animal.",
+                "ולדה של זו עולה והיא שלמים דבריו קיימין – for the holiness of the offspring takes precedence. But if he said in the first clause [of the Mishnah] that it is a peace-offering, she and that which she has in her is sanctified, and it is like one is sanctifying two animals for peace offerings, for if he retracted and stated that her offspring is a burnt-offering, the offspring is a peace-offspring. But here, it does not belong to state that while they are in the belly of their mother, for when we state that they exist and they are not in the belly of their mother, these words apply when it was sanctified [first] and at the end she became pregnant, for he did not deposit to the fetus any holiness, but rather it is sanctified from the holiness of its mother. But when one sanctifies a pregnant woman, it is considered that the fetus receives the holiness. But Rabbi Meir holds (see Tractate Temurah, Chapter 3, Mishnah 1) that the first language takes hold.",
+                "אם לכך נתכוין מתחלה – when he said that she (i.e., the mother) is a peace-offering, he did not intend [to speak] about her offspring.",
+                "הואיל ואי אשפר לקרות שני שמות כאחת – the mouth is unable to say two things at the same time.",
+                "דבריו קיימין – that even at the conclusion of his words, the person is made responsible.",
+                "נמלך ואמר ולדה עולה – even though he retracted in as much time as is needed for an utterance and he stated that her offspring is a burnt-offering, he didn’t say anything, for since that at the time when he dedicated its mother as a peace-offering, he didn’t intend that the offspring would be a burnt-offering. Because we establish that every time as is needed for an utterance is like something spoken, except from one who dedicates and commands and blasphemes and worships idolatry and betroths and divorces, for these six [things] no retraction has any effect in them, even though he retracted in as much time as is needed for an utterance. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "תמורת עולה תמורת שלמים – we have the reading, but we don’t have the reading, “and the substitute of peace offerings.”",
+                "הרי זה תמורת עולה – for the first language takes hold.",
+                "דבריו קיימין – and half of it is the substitute for a burnt-offering and half of it is the substitute of a peace-offering. And that which he didn’t state, the substitute for a burnt-offering and peace offering, ut he stated a substitute for both of them, because he (i.e., Rabbi Yossi) holds that if I stated the substitute of a burnt-offering and a peace-offering, it will be holy and not offered, according to the law that a person who states that half of it will be a burnt-offering and half of it a piece offering, that it is holy and not offered. And he erred in this and held that a lamb can be a substitute on each one of them just as it should be completely sanctified to be offered up, therefore, even though he stated it in this language, he intended it for both, but it should sent out to pasture until it develops a blemish and it should be sold and then he can bring with its monetary value half for a burnt-offering and with the monetary value of the [other] half a peace-offering, and in this we are dealing, as for example, that there were before him a burnt-offering and a peace-offering, when he substituted this for them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "תחת זו חליפי זו תמורת זו – all of them are the language of substitution/exchange.",
+                "מחוללת – it is the language of desecration/defamation. And he didn’t say anything, for a sacred pure animal goes out to unconsecrated purposes.",
+                "ואם היה הקדש בעל מום יצא לחולין – even though it is not worth like that of a consecrated animal with a blemish, according to the Torah, even something sanctified that is worth one-hundred Maneh that was redeemed for the equivalent of a penny, it is redeemed. And even though it went out to an unconsecrated purpose from the Torah, one must, according to the Rabbis make money, meaning to say, to pay the money so that the sanctified thing will not become overcharged, but from the Torah, there is no overreaching for that which is sanctified, as it is written (Leviticus 25:14): “you shall not wrong one another,” your brother/another person, but not that which is sanctified."
+            ],
+            [
+                "תחת חטאת או תחת עולה – he stated anonymously but did not state in place of this sin-offering or this burnt-offering.",
+                "לא אמר כלום – as it is written (Leviticus 27:10): “One may not exchange or substitute another for it,” until the sanctified thing is known and special when one substitutes for it.",
+                "תחת חטאת זו – and that sin-offering was standing before him.",
+                "הרי אלו לעולה – which implies for the monetary value of the burnt-offering, for if they themselves want to offer it, he would say, “lo, these are a burnt-offering.”"
+            ]
+        ],
+        [
+            [
+                "כל האסורים לגבי מזבח (all [animals] which are prohibited for the altar – that they are invalid for offering as a sacrifice. And you consider them and further.",
+                "אסורין בכל שהן (prohibit in any number at all [animals among which they are confused]) – and even if they were combined one in one-thousand, all of them are forbidden to the altar, if it was not known. And all of them are found that they are not known, except for the torn animal which is not found and is not known other that, as for example, the lion or the wolf attacked that are mixed with the vital organ perforated by a thorn.",
+                "הרובע והנרבע והמוקצה והנעבד – they are ineligible for the altar. As it states in Scripture (Leviticus 22:25): “for they are mutilated, they have a defect,” and it is taught in a Baraitha, every place where it states, “they are mutilated,” is none other than unchastity and idolatry. Unchastity, as it is written (Genesis 6:12): “for all flesh had corrupted its ways on earth.” Idolatry, as it is written (Deuteronomy 4:16): “not to act wickedly and make for yourselves a sculptured image [in any likeness whatever: the form of a man or a woman].” The one (i.e., animal) that has sexual relations with a human being and the one (i.e., animal) with whom a human being has sexual relations that is taught in our Mishnah, as for example that he had sex or has sexual relations with an animal with one witness or by the owners, and is not stoned in this, but they are disqualified from being a sacrifice.",
+                "מוקצה – an animal that was set aside for idolatry. And it is not disqualified for being offed up until they should do with it an act for the purposes of idolatry, as for example, that the [non-Jewish] priests served it if it was a bull or sheared it if it was a sheep.",
+                "ונעבד – it is not prohibited to derive benefit even though he worshipped it, for living creatures are not prohibited to derive benefit when we serve them, but they are disqualified to the altar.",
+                "ואתנן ומחיר (and the harlot’s hire and the price of a dog) – Scripture specifically disqualifies them (Deuteronomy 23:19): “You shall not bring the fee of a whore or the pay of a dog [into the house of the LORD your God in fulfillment of any vow, for both are abhorrent to the LORD your God].”",
+                "וכלאים – a he-goat that comes upon a ewe.",
+                "והטריפה – as it is written regarding tithes (Leviticus 27:32): “[All tithes of the herd or the flock] – of all that passes under the shepherd’s staff,” excluding the torn animal that does not pass [under the shepherd’s staff] and the sacrifice of the altar is derived from the tithe of cattle.",
+                "ויוצא דופן – that its mother was torn and they removed the fetus through the caesarian section, and we exclude it from Scripture as it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born”, excluding through caesarian section.",
+                "הוא אסור – for the altar.",
+                "ומה שעליו מותר – for that is not worshipped.",
+                "הוא ומה שעליו אסור – it is prohibited for the altar, but is permitted even for eating, as it will be mentioned nearby. But what is upon it, the jewelry that is upon it are prohibited from deriving benefit for they were worshipped and they have on them the grasp of a human hand."
+            ],
+            [
+                "האומר לזונה – whether she is a heathen woman or an Israelite woman, and it shall be one of those liable for violating a negative commandment and one doesn’t have to say from one who is liable for extirpation and death by the Jewish court. But the hire of a harlot of a free woman, and she is an Israelite, is not disqualified for the Altar, for this is not the hire of a harlot, for she is not forbidden from marrying into the priesthood with this sexual act. And similarly, the hire [of a harlot] that was given as wife to a man is not disqualified, but a male hire, is disqualified.",
+                "אפילו מאה כולן אסורים – he made a condition with her to give her one lamb as her hire and sent her even one-hundred, we don’t say that one that I will give with her will be a hire [for harlot] and these others are all a gift, but all of them are considered hire for harlot and prohibited [as an offering].",
+                "ותלין שפחתך אצל עבדי – we are speaking of my Hebrew slave who does not have a wife and children, for his master does not have permission to provides to him a Canaanite maid servant to beget from her slaves because he didn’t have a wife from the outset. Therefore, her being a hire for harlotry is prohibited according to the words of the Sages. But Rabbi [Judah the Prince] who stated that it is not the hire of a harlot, he doesn’t hold this reasoning, for certainly even if he lacks a wife and children, his master provides for him a Canaanite maid servant. Alternatively, even if he holds this reasoning, he holds that since a Hebrew slave was permitted from its general rule with a Canaanite maid servant, it is not considered a hire of a harlot. But the Halakha is not according to Rabbi [Judah the Prince]."
+            ],
+            [
+                "אחד נטל עשרה ואחד נטל תשעה טלאים וכלב – corresponding to the ten lambs that his fellow took, the ten lambs that correspond to the nine [lambs] and the dog, all are prohibited [to the Temple] because of the price of a dog. But the nine [lambs] that are with the dog are permitted. But in the Gemara (Tractate Temurah 30a) it raises the question, why that which corresponds with the dog, all of them are prohibited? We should remove one for this dog, and these [lambs] all of them should be permitted. And it answers: Here we are dealing with a case where the value of the dog was greater of any one [of the corresponding lambs] and this additional amount is distributed over all [the corresponding lambs] (where not one of the corresponding lambs is of equal value to the dog, some of the additional value of the dog is extended to each of the lambs), and now the value of the dog belongs to all of them. As for example, those [lambs] that are corresponding are each worth one Denar – which is ten Denarim, and those nine [lambs] that are with him (i.e., the dog) are each worth a Denar minus a M’ah, which are nine Denarim less nine M’ot, but the dog is worth a Denar and nine Meot, it is found that those ten [lambs] corresponding to the nine [lambs] and the they have nine, for in each one of them there is M’ah the price of a dog, and the tenth is entirely the price of a dog.",
+                "שנים ולא ארבעה – both of them (see Deuteronomy 23:19 – “for both/שניהם are abhorrent to the LORD your God”) as it is written in Scripture they divide it as if it is written as “two.” “Two” teaches us specifically the hire for a harlot and the price of a dog, and not four – the price of a dog and the fee for a harlot, and they are, implying them, but not their offspring."
+            ],
+            [
+                "נתן לה כפים הרי אלו מותרים – [he gave the whore pieces of silver] – to purchase with them an animal for a sacrifice and fine flour for meal-offerings.",
+                "יינות שמנים וסלתות אסורים – but wheat [as hire] and she made it into flour; olives and she made it into olive oil, grapes and she made it into wine, these are permitted, for we expound “both of them”/שניהם (Deuteronomy 23:19) but not their products and not their offspring (see Talmud Temurah 30b according to the School of Hillel).",
+                "נתן לה מוקדשים – as for example, he separated a lamb for his Passover offering and after some time, said to the harlot: “Have sexual relations with me and I will transmit my share on my Passover offering with your hiring [of a harlot].” You might think I would say that since a person is permitted to appoint others over his Passover offering, he is appointed, but I would say that to cause upon her [a harlot] for hire, it comes to teach us that this is not the case, since Scripture states (Deuteronomy 23:19): “in fulfillment of any vow,” to exclude that which is already vowed.",
+                "עופות – of unconsecrated [fowl].",
+                "הרי אלו – disqualified for offering as a sacrifice for the hire [of a whore] and the pay [of a dog] fall upon them.",
+                "עופות שאין הום פוסל בהן – as Scripture states (Leviticus 22:19): “[it must, to be acceptable in your favor,] be a male without blemish [from cattle] or sheep [or goats],” but there are not pure or male with fowl.",
+                "לכל נדר – all, to include the fowl, for it too comes with a vow, for the fee [of a whore] or the pay [of a dog] occur upon it."
+            ],
+            [
+                "כל האסורים לגבי המזבח – such as an female animal that copulated [with a human male] unnaturally when it is unconsecrated and afterwards became pregnant, the offspring are permitted as a sacrifice, for the permitted male [animal] that comes upon this animal, and this female animal is forbidden, both of them caused the offspring that would come and both of them caused it, it is permitted. But if she engaged in unnatural copulation when she was pregnant, the offspring is disqualified for a sacrifice, for she and her offspring engaged in unnatural copulation.",
+                "ולד טריפה – should not be offered. But for the lay person, everyone says that it is permitted, for it is not from her body that it comes. And there is a dispute in the chapter “Which are the torn animals?” (Tractate Hullin 58a). There is according to one who states that the torn animal gives birth, and there is according to the one who states that a torn animal does not give birth. According to the one who states that a torn animal gives birth, it is found regarding her as for example, that it became torn, and at the end became pregnant, and in this they dispute, for Rabbi Eliezer holds that both the “parents” caused this prohibition, but the Rabbis hold that both the “parents” caused it to be permitted. But according to the one who states that the torn animal does not give birth, we find concerning it, as for example, that she became pregnant, and then at the end became torn, and in this they disagree, for Rabbi Eliezer holds that the fetus is the descendant of the mother, but the Rabbis hold that the fetus is not the descendant of the mother. But the Halakha is not according to Rabbi Eliezer.",
+                "כשרה שינקה מן הטריפה פסולה – all that day that she suckled during the time of twenty-four astronomical hours, she is disqualified for being offered as a sacrifice, for since she was able to exist on that milk without other consumption, and does not eat from her belly until he completes the twenty-four astronomical hours. But after that he ate from her belly, Rabbi Hananiah admits that she is fit/kosher, and even an animal that became fattened with idolatrous vetches/horse-bean everyone admits that he is fit for the Altar. But the Halakha is not according to Rabbi Haninah ben Antigonus (see Talmud Temurah 31a).",
+                "שאין פודים את הקדשים להאכילן לכלבים – that consecrated animals that had been disqualified that were redeemed, as it is written (Deuteronomy 12:15): “you may slaughter and eat meat [in any of your settlements],” and we expound, “you may slaughter” but not shearing; “and eat” but not to your dogs; “meat” but not milk."
+            ]
+        ],
+        [
+            [
+                "יש בקדשי מזבח. שקדשי מזבח עושים תמורה – and specifically animals of the Holy Things of the Altar. But fowl and meal-offerings we don’t make substitutions/exchanges. And the Holy Things consecrated for Temple maintenance, we don’t make substitutions, above at the end of the first chapter [of Tractate Temurah, Mishnah 6], we exclude from Holy Things consecrated for Temple maintenance from Biblical verses and we don’t make/produce substitutions.",
+                "משום פגול ונותר וטמא – all of them are written with regard to peace-offerings, and peace-offerings were included within all of the Holy Things, and why were they excluded, to make an analogy with them, to tell you, just as peace-offerings are special Holy Things of the Altar, so too are all Holy Things of the Altar.",
+                "ולדן וחלבן אסור לאחר פדיונן (see Tractate Hullin, Chapter 10, Mishnah 2) – their milk, as it is written (Deuteronomy 12:15): “[you may slaughter and eat] meat/בשר [in any of your settlements,]” but not milk. And their offspring, such as if she became pregnant before their redemption but gave birth after their redemption, for they don’t have a remedy to offer them as a sacrifice, for out of the power of holiness that is superseded/suspended, it comes, to remove them, the matter is not strong enough to have their redemption occur. But if they became pregnant after their redemption, they are like the offspring of a deer and a ram and are permitted. But regarding the Holy Things for Temple maintenance, even if it (i.e., the animal) became pregnant before their redemption, they are permitted, for they were not sanctified other than for their monetary value and their sanctification is not so much.",
+                "אין נותנים מהם – from the Holy Things of the Altar.",
+                "לאומנים (see Tractate Shekalim, Chapter 4, Mishnayot 5-6) – that build at the Temple.",
+                "בשכרן – that they take salary from the Holy Things for Temple maintenance, for the All-Merciful stated (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” \"לי\"/for Me, from what is Mine, which is from the Holy Things for Temple Maintenance."
+            ],
+            [
+                "חל על הכל (apply to anything) – and even to an impure animal and to stones.",
+                "ומועלין בגידוליהן (laws of sacrilege apply to that produced by them/what has grown from them)– see Tractate Meilah, Chapter 3, Mishnah 5) – an individual who sanctifies an animal for Temple maintenance commits sacrilege through its milk, and if he dedicated a chicken, he commits sacrilege through use of its eggs, which is not the case regarding that which is sanctified to the Temple, for the milk of sanctified things and the eggs of turtle-doves one does not not derive benefit nor does not commit sacrilege.",
+                "ואין בהם הנאה לכהנים – but the Holy Things of the Altar they (i.e., the priests) have of them, as the meat is eaten by the Kohanim and there are those of them who benefit from the hide [of the animal, except for the tithe of cattle and the Passover offering]."
+            ],
+            [
+                "אין משנין אותן מקדושה לקדושה – the Holy Things of the Altar one should not make peace-offerings into burnt-offerings nor burnt-offerings into peace-offerings, and similarly, something sanctified for the maintenance of the hall containing the golden altar should not change them to the maintenance of the altar, and everything in a similar manner.",
+                "ומקדישין אותן – it refers to things dedicated to the altar.",
+                "הקדש עילוי (consecration of value to be applied to the repair/maintenance of the Temple) (see Tractate Arakhin, Chapter 8, Mishnah - they sanctify – in the case of of animals sanctified for the altar – their estimate value as a sanctified thing – see Talmud Temurah 32a) – as for example, if he said regarding a burnt-offering, lo, this is for the maintenance of the Temple, they offer it up on the altar in funds, according to what he has in it and gives it to the Treasurer as it is taught in [Tractate] Arakhin [Chapter 8, Mishnah 7]: “A person declares HEREM/renounces things he has declared holy [whether they are in the status of the Most Holy Things or Lesser Holy Things], if it is a vow, he gives its value; if it is a freewill offering, he gives what it is wroth to him,” meaning to say, if this animal was a vow, as, for example, that he said: “This will be a burnt-offering upon me,” and he separated this for his vow, since if it died or was stolen, he is liable for its surety (i.e., property which may be resorted to in the event of non-payment), if its found, all of it is his, and he gives all of its monetary value to proerty set apart for the Temple or the priest to the Kohen. And the same law applies also if he designated it to the upkeep of the Temple. If he made a freewill donation, that he said, “this will be a burnt-offering,” that if it died, he is not liable for its surety, it is found that he had no portion in it other than the benefit of discretion that he is permitted to take a small thing in order that he would give this burnt-offering to the Kohen who is the son of his daughter, and that benefit of discretion he gives to the maintenance of the Temple.hHHh",
+                "ומחרימין אותן – if he renounced (i.e., put into HEREM) the Holy Things of the Altar, he gives to the Kohen the , he gives to the Kohen the valuation as has been explained (see Tractate Temurah 32a). But the Holy Things for the maintenance of the Temple that he designated whether for the Holy Things of the Altar or those renounced things of the priests, he didn’t do anything, for they are not his, for a person does not sanctify/dedicate something that is not his. This is what Maimonides wrote.",
+                "ואם מתו – the animals that are the Holy Things of the Altar, even after they suffered a blemish, but still had not been redeemed.",
+                "יקברו – and he is not able to redeem them and/or to feed them to the dogs. And een the one wo holds that we redeem the Holy Things to feed them to dogs, these words apply when it was torn, for it is possible for it (i.e., the animal) to be placed (before the priest) and evaluated (see Leviticus 27:11-12), but when it died where it is impossible to fulfill with them placing them (before the priest) and his evaluating them, we don’t redeem them.",
+                "ר' שמעון אומר קדשי בדק הבית אם מתו יפדו – for Rabbi Shimon holds that it doesn’t say “he placed before the priest and evaluated” (see Leviticus 27:11-12 –“the animal shall be presented before the priest, and the priest shall assess it”) other than Holy Things of the Altar, but not Holy Things for the maintenance of the Temple. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ואלו הן הנקברין – these are because of the prohibition of deriving benefit.",
+                "הפילה שליא תקבר – for there is no after-birth/placenta without the offspring.",
+                "ושער נזיר – for if the hair of the Nazirite was pure when he shaves on the day of his fulfillment of the days of his Nazirite [vow], it is through burning and not through burial.",
+                "חולין שנשחטו בעזרה ישרפו – because they exchange Holy Things that occurred to them disqualifying defilement or the disqualification of a remnant, and they errored to state regarding them also that they should be buried, but we derive from what is written regarding a sin-offering/purification offering (Leviticus 6:23): “[But no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed in fire,” that teaches on all the disqualified things that are in holiness that they are burned, therefore, non-consecrated animals that were slaughtered in the Temple courtyard are also through burning.",
+                "וכן חיה שנשחטה בעזרה – and even though that wildlife one does not make a decree about for perhaps they erred to bury disqualified Holy Things, for the entire world knows that there is no wildlife among the Holy Things, and they don’t come to be exchanged, even such should be burned. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "חמץ בפסח – Our Mishnah is according to Rabbi Yehuda who stated [Tractate Pesahim 28b/see Tractate Pesahim, Chapter 2, Mishnah 1 where the Sages argue that the Hametz should be thrown to the wind or cast to the sea, and the Halakha is according to the Sages, though interestingly, we burn the Hametz ceremonially on the eve of Passover], remnant [from the Passover sacrifice] is forbidden (see Exodus 12:10: “You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.”) and Hametz/leaven is prohibited through leaving it over (see Exodus 12:15: “Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel” and Exodus 12:19: “No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person shall be cut off rom the community of Israel.”), just as remnant [is destroyed] by burning, so even leaven [is destroyed] by burning. But it is not the Halakha.",
+                "ותרומה טמאה – as it is written (Numbers 18:8): “[The LORD spoke further to Aaron:] I hereby give you charge of My gifts,” the Biblical verse speaks of two gifts/תרומתי , one a pure tithe and another an impure tithe, and it is written לך/ “to you,” yours that would be for kindling underneath your meal.",
+                "ערלה – it is derived from food crops in a vineyard (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed] else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” is burned with fire.",
+                "את שדרכו לישרף – it is referring to Orlah (i.e., fruit that grows during the first three years after a tree was planted) and fruit crops in a vineyard (see Deuteronomy 22:9 above), foodstuffs of Orlah and fruit crops in a vineyard that are usually burned should be burned; liquids that are not usually burned are buried.",
+                "ומדליקין בפת ובשמן של תרומה – because it includes impure heave-offering with leaven on Passover and fruit that grows during the first three years after a tree was planted/Orlah with fruit crops in a vineyard beause they are prohibitions of deriving benefit, for just as one should not error to say that impure heave-offering is prohibited to derive benefit from it, the Tanna/teacher retracted and they kindle [a flame] to benefit from [unclean] bread and oil of unclean heave-offering."
+            ],
+            [
+                "חוץ לזמנן – on condition of eating them outside their [appropriate] time or outside of their [appropriate] place.",
+                "ישרפו – as it is written (Leviticus 6:23): “[But no purification offering (i.e., sin-offering) may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed by fire,” which teaches about all those disqualified things that are in a holy state, that they are burned.",
+                "אשם תלוי – if he slaughtered it but prior to the sprinkling of its blood, it became known to hm that he didn’t sin, for now it is an unconsecrated [animal] in the Temple courtyard.",
+                "חטאת העוף הבאה על הספק – as, for a example, a woman who had an abortion, it is doubtfully an offspring, and doubtfully a spirit/soul, since the sin-offering for a woman giving birth is from the birds, as it is written (Leviticus 12:6): “[On the completion of her period of purification, for either a son or a daughter, she shall bring at the entrance of the Tent of Meeting, a lamb in its first year for a burnt-offering,] and a pigeon or a turtledove for a purification (i.e., sin-offering) offering,” she brings it on the doubt, for it does not rise up in smoke (i.e., through offering incense), it does not matter to us if he sprinkled the blood on this doubtful [sacrifice, and it is not eaten, for lest it was not an offspring and it was an unconsecrated animal or something that died of itself, for unconsecrated animals are not eaten through the pinching of the neck, and it should burn, for it is like all other disqualified Holy Things.",
+                "יטילנה לאמה – a canal was passing in the Temple and it goes out to the Kidron valley stream, and we are speaking of a young bird that gradually decays/softens in the continuous flow of water.",
+                "כל הנשרפין לא יקברו – for perhaps a person would die and find them and eat them.",
+                "וכל הנקברין לא ישרפו – because everything that is buried, its ashes are forbidden. But all of things that are burned such as leaven/Hametz, and tithe and mixed seats, its ashes are permitted for the washing of clothing. And similarly, all of the dedicated things that are burned, also their ashes are permitted, except for the removal of the ashes from the altar, as the All-Merciful wrote (Leviticus 6:3): “[and he shall take up the ashes to which the fire has reduced the burnt offering on the altar] and place them beside the altar.” And it is taught in a Baraitha: “and he shall place them”/ושמו – gently, “and he shall place them” – all of it, “and he shall place them” – so that it doesn’t scatter.",
+                "רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda in each of the three segments of our Mishnah."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה תמורה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..becad38d4241ecb609dc91749cbac2df7719c6c9
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/On Your Way.json	
@@ -0,0 +1,309 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Temurah",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה תמורה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>הכל ממירין.</b> הכל מתפיסין בקדושת תמורה, שתופסת קדושת תמורה בבהמת חולין, אם אמר זו תחת זו של הקדש. בין על פי אנשים בין על פי נשים, כגון אם המירה אשה תופסת קדושת תמורה על פיה. והכל דתנינן הכא, לאתויי יורש שאם המיר בקרבן שהפריש מורישו בחייו, תמורתו תמורה: ",
+                "<b>לא שאדם רשאי להמיר</b> דהא כתיב לא ימיר:",
+                "<b>מומר.</b> נתפסת עליה קדושה ושתיהן קדושות:",
+                "<b>וסופג את הארבעים.</b> לוקה על לאו דלא ימיר, ואע״ג דלאו שאין בו מעשה הוא. דקיי״ל כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל את חברו בשם: ואם תאמר, לאו הניתק לעשה הוא, דכתיב והיה הוא ותמורתו יהיה קודש, ואין לוקין על לאו הניתק לעשה. יש לומר, דשאני הכא שהלאו כולל יותר מן העשה שבו, שכל מימר לוקה ואין כל מימר עושה תמורה, שהרי שותפים וצבור אין עושין תמורה, וכיון דאין העשה שוה ללאו לא מקרי לאו הניתק לעשה:",
+                "<b>הכהנים ממירין את שלהן.</b> קרבנות שהפריש הכהן להקריב לעצמו, אם המיר בו הכהן מתפיס בתמורה:",
+                "<b>לא בחטאת ולא באשם.</b> שנתן לו ישראל שיקריב לו, אם המיר בו הכהן אין עושה תמורה על ידו, דהא אין לו חלק בו, אלא משעת הקטרת אימורין ואילך זוכה בבשר, ואין אדם מתפיס בדבר שאינו שלו:",
+                "<b>ולא בבכור.</b> שנתן לו ישראל:",
+                "<b>וכי מפני מה אין הכהנין ממירים בבכור.</b> והלא כולו של כהן הוא ומחיים נותנים לו ואין ישראל מתכפר בו:",
+                "<b>מה חטאת ואשם אין ממירין.</b> דהא ודאי פשיטא לן דאין הכהנים זוכים בהן אלא מהקטרת אימורין ואילך:",
+                "<b>מה לי אינו ממיר בחטאת ואשם.</b> כלומר, דין הוא שאין כהנים ממירין בחטאת ואשם כו׳:",
+                "<b>והיה הוא ותמורתו.</b> מקיש תמורה להקדש עצמו:",
+                "<b>היכן קדושה חלה.</b> על ההקדש, בבית בעלים:",
+                "<b>אף תמורה.</b> לא תחול אלא בבית בעלים, אבל בבית כהן לא חיילא לגמרי, הלכך אין כהן ממיר בבכור. אבל ישראל אם המיר בו, נתפס בקדושה, שהרי ברשותו חלה הקדושה על הבכור. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>ממירין מן הבקר על הצאן וכו׳</b> דכתיב בהמה בבהמה, וצאן ובקר זכרים ונקבות כולהו בהמה מקרו:",
+                "<b>טוב ברע.</b> טוב של חולין לא ימיר אותו ברע של קודש, ואם המר ימיר וגו׳, אלמא בעלי מומין עבדי תמורה. ואבעל מום חיילא תמורה, דכתיב או רע בטוב, דמשמע בעל מום של חולין בתם של קודש:",
+                "<b>ואיזהו טוב ברע.</b> כלומר, איזהו רע של קודש דעביד תמורה, כל שקדם הקדשו את מומו. אבל קדם מומו את הקדשו דלא חלה עליו קדושה, לא עביד תמורה. מדהוה מצי למכתב לא ימיר טוב ברע או רע [בו], והוה משמע [או רע] לא ימיר לא בטוב ולא ברע, בטוב בתרא דכתב רחמנא למה לי, לומר לך טוב מעיקרו, שבשעה שהוקדש היה תם ושוב נפל בו מום, עושה תמורה. רע מעיקרו, שנפל בו מום קודם שהוקדש, אין עושה תמורה:",
+                "<b>ממירין אחד.</b> של חולין בשנים של קודש, כגון שאמר הרי זו תחת אלו:",
+                "<b>ושנים.</b> דחולין באחד דקודש, כגון הרי אלו תחת זו:",
+                "<b>מה הוא מיוחד.</b> דכתיב הוא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>אברים בעוברים.</b> אברים דחולין בעוברים דקודש. שאם אמר תהא רגל בהמה זו תמורת עובר קודש שבמעי בהמה זו, אין הקדושה חלה על האבר:",
+                "<b>ולא עוברים באברים.</b> שאם אמר הרי עובר שבבהמת חולין זו תמורת רגל של בהמת קודש זו, אין העובר קדוש: ",
+                "<b>ולא עוברים ואברים</b> של חולין, בשלימים דקודש: ",
+                "<b>ולא שלימים</b> דחולין, בעוברים ואברים של קודש:",
+                "<b>ממירין אברים בשלימים.</b> אמר הרי רגל בהמת חולין זו תמורת בהמת קודש זו, חלה תמורה על האבר ופשטה לה בכל הבהמה והויא תמורה כולה וקריבה:",
+                "<b>ולא שלימים בהן.</b> דאין כח באבר אחד של בהמת קודש לעשות תמורה:",
+                "<b>והלא במוקדשין.</b> בתחלת ההקדש כשאומר רגלה של זו עולה:",
+                "<b>כולה עולה.</b> כדילפינן מקרא דכתיב (ויקרא כ״ז:ט׳) כל אשר יתן ממנו לה׳ יהיה קודש, כשהוא אומר יהיה קודש, לרבות את כולה. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>אין המדומע מדמע אלא לפי חשבון.</b> סאה של תרומה שנפלה לפחות ממאה חולין ונדמעו, ונפל מן המדומע למקום אחר, בעינן מאה מן החולין לפי מה שיש תרומה בסאה זו של דמוע, ולא בעינן מאה סאה כנגד כל אותה סאה של דמוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:",
+                "<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עיסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים. ואם נפל מאותה עיסה לתוך עיסה אחרת של חולין וחמצתה, אינה אוסרתה אלא לפי חשבון שאור של תרומה שנתערב בה, ולא מתסרא אחרונה אלא אם כן נפל בה מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעים:",
+                "<b>ואין המים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו אחד ועשרים סאים מי גשמים, ממלא בכתף תשעה עשר סאין ופותקן למקוה דרך המשכה והן טהורים. ואע״ג דשלשה לוגין מים שאובין פוסלין את המקוה, השאיבה כשרה כשהיא דרך המשכה והיה שם בראשונה רוב שיעור מקוה שהוא עשרים ואחד סאין מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלים המקוה כשהן דרך המשכה אלא אם כן הן עשרים סאים מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. כך נראה פירוש משנה זו, וכן פירשתיה במסכת תרומות פרק סאה תרומה. אבל בגמרא הכי פירושא, לפי חשבון כלים, שאין שלשה לוגין מים שאובין פוסלים את המקוה אלא אם כן נפלו למקוה משלשה כלים או פחות, אבל אם נפלו מארבעה כלים, או יותר אינן פוסלים, והיינו דקאמר ואין מים שאובים פוסלים את המקוה אלא לפי חשבון, שמחשבים הכלים שמהן נפלו שלשה לוגין מים למקוה, ומונין אותן, אם הם שלשה כלים או פחות פוסלים את המקוה. ואם משלשה כלים ולמעלה, אין פוסלין. ומתניתין רבי יוסי בן חוני היא דהוא סבר שלשה לוגין שנפלו מיותר משלשה כלים אין פוסלין, ואינה הלכה:"
+            ],
+            [
+                "<b>אין מי חטאת נעשים מי חטאת אלא עם מתן אפר.</b> בשעה שנותן את האפר נעשים מי חטאת, והלכך בעינן שיהיו מים תחילה בכלי ואח״כ אפר. אבל נתן אפר תחילה ואח״כ מים, פסול, דהא לא היו שם מים בשעת מתן אפר כדי שיעשו מי חטאת, ותו לא מיעבדי מי חטאת. וקרא דכתיב (במדבר י״ט:י״ז) ונתן עליו מים חיים, לא שיתן המים על האפר, דהא כתיב מים חיים אל כלי, דמשמע המים נתונים אל הכלי ולא אל [האפר], אלא, ונתן עליו, להזהיר שאחר שיתן [האפר] על המים יערבם באצבעו יפה ויחזיר המים שתחתיו עליו:",
+                "<b>אין בית הפרס עושה בית הפרס.</b> שדה שנחרש בה קבר, אם חזר וחרש בית הפרס ושדות שסביבותיו, לא מחזקינן לשאר שדות כבית הפרס ולומר שהמחרישה הוליכה העצמות לשדות שסביבותיה, דקבר אחד לא עביד בית הפרס. אלא כל אותה שדה שאבד בה הקבר שאין ידוע היכן הוא, ומלוא מענה לכאן ומלוא מענה לכאן לאותו דרך שרגילים בני הבקעה לחרוש שדותיהן, אם למזרח ומערב או צפון ודרום, דשמא לאחד משני ראשיה היה הקבר ומשם נתגלגל העצם לתוך אחת מן השדות שמכאן ומכאן, וכן שיערו חכמים דמלוא המענה ראויות העצמות ליגלגל על ידי המחרישה, טפי לא. וכמה מלוא מענה מאה אמה:",
+                "<b>אין תרומה אחר תרומה.</b> השותפים שתרמו זה אחר זה, תרומת הראשון אינה תרומה, דכיון שחזר השני ותרם, גלי דעתיה דלא ניחא ליה בתרומת הראשון, והוי ליה ראשון תורם שלא מדעת חבירו, וכן השני. ומתניתין רבי עקיבא היא, ואינה הלכה. אלא אם תרם הראשון כשיעור דהיינו אחד מחמשים, אין תרומת השני תרומה. ואם לא תרם הראשון אלא בעין רעה, כגון שתרם אחד מששים, תרומת השני תרומה:",
+                "<b>ואין תמורה עושה תמורה.</b> דאמר קרא ותמורתו יהיה קודש, ולא תמורת תמורתו:",
+                "<b>ולא הולד עושה תמורה.</b> דאמר קרא והיה הוא, ולא הולד:",
+                "<b>רבי יהודה אומר הולד עושה תמורה.</b> דאמר קרא יהיה, לרבות את הולד. ורבנן סברי, יהיה, לרבות שוגג כמזיד, שאם סבר [להמיר] שחור [והמיר] את הלבן, דגבי קדשים לא קדיש משום דהוי הקדש בטעות, וגבי תמורה קדיש. והלכה כחכמים. ומיהו אע״ג דאין תמורה עושה תמורה, קיימא לן ממירין וחוזרין וממירין בבהמה אחת, ואפילו כמה בהמות על בהמה אחת של הקדש, בין בבת אחת בין בזה אחר זה, כולן תמורה:"
+            ],
+            [
+                "<b>שלא נאמר אלא בבהמה.</b> ואם המר ימיר בהמה בבהמה:",
+                "<b>קדשי בדק הבית אין עושין תמורה.</b> דגבי תמורה כתיב קרבן, וקדשי בדק הבית לא איקרו קרבן:",
+                "<b>אמר ר׳ שמעון הלא המעשר בכלל היה.</b> ר׳ שמעון סבירא ליה דקדשי בדק הבית אקרו קרבן, הלכך לא נפקא לן דלא עבדי תמורה אלא מהכא:",
+                "<b>והלא מעשר בכלל היה.</b> בכלל כל הקדשים דעבדי תמורה:",
+                "<b>ולמה יצא.</b> דכתיב בדידיה דעושה תמורה, דכתיב גבי מעשר לא יבקר בין טוב לרע ולא ימירנו:",
+                "<b>מה מעשר קרבן יחיד.</b> ועושה תמורה, אף כל קרבן יחיד עושה תמורה:",
+                "<b>יצאו קרבנות צבור.</b> והשותפין. דמעשר ליתיה בשותפות, כדאמרינן בפרק בתרא דבכורות [דף כ״ו], יהיה לך ולא של שותפות:",
+                "<b>יצאו קרבנות בדק הבית.</b> דאע״ג דאקרו קרבן כדכתיב (כמדבר ל״א) ונקרב את קרבן ה׳ איש אשר מצא כלי זהב, אינו קרבן מזבח כמעשר. ורבנן דאמרי לעיל קדשי בדק הבית לא אקרו קרבן, סברי, נהי דקרבן ה׳ אקרו, קרבן לה׳ לא אקרו כשאר קרבנות מזבח:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בקרבנות היחיד.</b> וקרבנות הצבור אין נוהגים אלא בזכרים. דרובן עולות, ועולה זכר הוא, ואין מביאין שלמים אלא כבשי עצרת דזכרים הן, וחטאת שלהן נמי כתיב בכולהו שעיר חטאת אחד:",
+                "<b>קרבנות היחיד חייבין באחריותן.</b> כלומר, יש מאותן שקבוע להן זמן שאפילו עבר זמנן חייב להקריבם, כגון עולת יולדת וקרבנות מצורע, אם עבר שמיני שלו חייב להקריבם לאחר זמן. אבל קרבנות צבור שיש להם זמן, אם עבר זמנן בטל קרבנן:",
+                "<b>משקרב הזבח.</b> שאם קרב הזבח בזמנו ולא קרבו נסכיו עמו, חייבין להקריבם אפילו מכאן ועד עשרה ימים. דכתיב בפרשת פנחס בכולהו ומנחתם ונסכיהם לפרים, לומר לך מנחתם ונסכיהם של קרבנות צבור קרבים אפילו בלילה ואפילו למחר, אם קרבו קרבן בזמנו ולא נזדמנו להם מנחות ונסכים, מקריבין אותן כשיזדמנו להן אפילו לאחר כמה ימים:",
+                "<b>חביתי כהן גדול.</b> דוחין שבת וטומאה. דכתיב בהו מנחת תמיד, הרי לך כמנחה של תמידין שדוחה שבת וטומאה. דבתמיד כתיב במועדו, ואמרינן במועדו אף בשבת, אף בטומאה, שאם היו רוב הכהנים טמאים עושים אותו בטומאה:",
+                "<b>פר יוה״כ.</b> פרו של כהן גדול:",
+                "<b>אלא שזמנן קבוע</b> כלומר, אין הטעם תלוי אלא בקביעות הזמן, דכל קרבן שזמנו קבוע ואם עבר הזמן אין לו תשלומים, דוחה שבת וטומאה. והלכה כרבי מאיר:"
+            ],
+            [
+                "<b>חטאת היחיד שכיפרו בעליו.</b> שאבדה ונתכפר באחרת ואח״כ נמצאת הראשונה:",
+                "<b>ושל צבור.</b> שכיפרו באחרת:",
+                "<b>אינן מתות.</b> דחטאות המתות הלכה למשה מסיני היא, וסבירא ליה לתנא קמא דליחיד גמירי ולא לשל צבור:",
+                "<b>רבי יהודה אומר ימותו.</b> דבשל צבור נמי גמירי:",
+                "<b>אמר ר׳ שמעון מה מצינו.</b> כלומר, קיימא לן חמש חטאות מתות, שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה, וולד חטאת, ותמורת חטאת. וכי היכי דתלת מינייהו לאו בצבור גמירי, דהא לא משכחת להו בקרבנות צבור, ולד חטאת לא משכחת לה בצבור שאין חטאת נקבה בצבור, ותמורת חטאת נמי אין קרבן צבור עושה תמורה, ושמתו בעליה אין צבור מתים:",
+                "<b>אף שכיפרו בעליה ושעברה שנתה.</b> אע״ג דאפשר דמשתכחי בצבור, לא גמירי דמתות:",
+                "<b>ביחיד דברים אמורים, דמתות, אבל לא בצבור.</b> והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>ואין תמורה עושה תמורה.</b> דתמורתו אמר רחמנא ולא תמורת תמורתו:",
+                "<b>אברים ועוברים לא ממירים.</b> דבהמה בבהמה כתיב:",
+                "<b>על בעלת מום קבוע.</b> שאם המיר בהמת חולין בעלת מום בבהמה תמימה של הקדש, חלה עליה קדושה חמורה כל כך שאם יפדוה לא תצא לחולין ליגזז וליעבד אלא כדין קדשים שקדם הקדשן את מומן שכשפודין אותן אין בהן היתר גיזה ועבודה אלא היתר אכילה, משא״כ בקדשים שאם קדם מומן להקדישן יוצאין לחולין ע״י פדיון ליגזז וליעבד, אבל בתמורה גלי קרא טוב ברע או רע בטוב, לא הפריש בין תם לבעל מום:",
+                "<b>עשה שוגג כמזיד בתמורה.</b> שאם סבור לומר שור שחור שיצא מביתי תחילה יהא תמורה תחת זו, ויצא מפיו שור לבן, גבי תמורה קדיש ולוקה, דגלי ביה קרא יהיה קודש, לרבות שוגג כמזיד. אבל בכהאי גונא לקדשים, אם בעל מום הוא, למזבח לא קדיש ואינו לוקה, דהקדש טעות אינו הקדש:",
+                "<b>הכלאים.</b> הבא מתיש ורחל:",
+                "<b>לא קדשים.</b> בתמורה. ואע״ג דתמורה חלה קדושתה על בעל מום קבוע, אינה חלה על אלו:",
+                "<b>ולא מקדישים.</b> אחרים בתמורה, אם קדשים הם. וטריפה משכחת לה שהיא קדושה, כגון שהקדיש בהמה ואח״כ נטרפה, ובזו הוצרך לומר דאע״פ שקדושה היא, אין עושה תמורה. אבל כלאים וטומטום ואנדרוגינוס, מתחלת ברייתן נתקלקלו ואי אתה מוצא בהן קדושה אלא בולדי קדשים, שקדשה אמם קודם שנתעברה, דהשתא מאליהן קדשים, דירך אמן הן, ובהן הוצרך לומר דאין עושין תמורה. ואליבא דר׳ יהודה דאמר בשאר ולד קדשים עושה תמורה. ולא דמו לבעל מום, דבעל מום יש במינו קרבן אבל הנך אין במינן קרבן וחשיבי כבהמה טמאה שאינה עושה תמורה. וכרבי יוסי ברבי יהודה וכרבי אלעזר קיימא לן, דליכא מאן דפליג עלייהו בהא:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו קדשים.</b> וולד ולדן עד סוף העולם. בגמרא פריך, כיון דתני וולדן, ולד ולדן עד סוף העולם למה לי. משום דשמעיה תנא דידן לר׳ אליעזר דאמר לקמן ולד שלמים לא יקרב שלמים, משום הכי תנא ולד ולדן עד סוף העולם, כלומר, לא מיבעיא בולדן דלא מודינא לך, אלא אפילו עד סוף העולם לא מודינא לך:",
+                "<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. מדרבנן. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתו בהו לידי גיזה ועבודה:",
+                "<b>לא נחלקו על ולד ולד שלמים.</b> מודים חכמים לר׳ אליעזר בולד ולד שלמים דלא יקרב, שמחשבתו ניכרת מתוך מעשיו דלגדל עדרים בעי. ופסק ההלכה כתנא קמא שולד (ולד) ולדן עד סוף העולם הרי אלו כשלמים:",
+                "<b>העיד רבי יהושע וכו׳</b> דלא כר׳ אליעזר. ועדות זה אמת והלכה:",
+                "<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר, שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבוא שמה, תביא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:"
+            ],
+            [
+                "<b>הרי אלו כתודה.</b> אימוריהן קרבים על גבי המזבח והבשר נאכל ליום ולילה:",
+                "<b>ובלבד שאינן טעונין לחם.</b> דכתיב על לחם התודה, התודה עצמה טעונה לחם, ולא ולדה ותמורתה טעונים לחם:",
+                "<b>תמורת עולה.</b> כגון המיר זכר בעולה:",
+                "<b>וולד תמורתה.</b> כגון המיר נקבה בעולה, דנקבה מתקדשת בתמורת עולה, וילדה התמורה זכר:"
+            ],
+            [
+                "<b>ויביא בדמיו עולה.</b> ורישא דקתני הרי אלו כעולה גבי ולד של תמורה, משום דהקדש ראשון שבאו אלו כולם מכוחו הוא קרב, דזכר הוא. אבל הכא במפריש נקבה לעולה, הקדש ראשון שכולם באים מכוחו נקבה היא ואינה קריבה, הלכך אינו כעולה אלא ימכר ויביא בדמיו עולה:",
+                "<b>המפריש נקבה לאשם.</b> ואין אשם בא מן הנקבה:",
+                "<b>תרעה עד שתסתאב.</b> עד שיפול בה מום. ובגמרא פריך, ותמכר בלא מום, דהואיל ולא חזיא למלתיה מום גמור הוא זה ולא קדשה אלא לדמי, ותמכר מיד ויביא בדמיה אשם. ומשני, הואיל ונחת לה קדושת דמים, נחתה לה נמי קדושת הגוף להא מלתא דבעינן מום:",
+                "<b>אם קרב אשמו.</b> ותו לא צריך לאשם:",
+                "<b>יפלו דמיה לנדבה.</b> לשופרות שבמקדש שמהן היו נוטלים להביא לנדבת צבור: ",
+                "<b>תמכר שלא במום</b> דהואיל ולא חזיא לאשם אין לך מום גדול מזה, ולא קדשה קדושת הגוף ותמכר מיד ויביא בדמיה אשם. ואע״ג דגבי מפריש נקבה לעולה לא פליג ר״ש דבעיא מום, התם הוא דאיכא שם עולה בנקבה, דאשכחן עולת נקבה בעוף, אבל אשם נקבה לא מצינו, הלכך היינו מומא ולא קדשה אלא לדמי. ואין הלכה כרש:",
+                "<b>תמורת אשם וכו׳</b> כולן ירעו, דהלכה היא כל שבחטאת מתה באשם רועה, ותמורת חטאת מתה:",
+                "<b>ימותו.</b> דאית ליה לר״א כחטאת כאשם, מה בחטאת מתה אף באשם מתה:",
+                "<b>יביא בדמיהן עולות.</b> דמותרות לנדבת יחיד אזלי ולא לנדבת צבור:",
+                "<b>אשם שמתו בעליו או שכיפרו בעליו באחר.</b> דבחטאת תמות, ובאשם ירעה עד שיסתאב:"
+            ],
+            [
+                "<b>והלא אף הנדבה עולה.</b> פירושי קמפרש מאי בינייהו:",
+                "<b>בזמן שהיא באה חובה.</b> שהיא מוטלת על היחיד להקריבה. סומך עליה כו׳:",
+                "<b>ואם היה כהן.</b> אותו שהפריש אשם ונתכפר באחר ונתקו לראשון ברעייה:",
+                "<b>עבודתה ועורה.</b> של עולה הקנויה מדמי אותו אשם, שלו היא, שהוא עצמו מקריבה ונוטל העור, ואפילו אינו מן המשמר של אותה שבת:",
+                "<b>אינו סומך עליה.</b> דנדבת צבור אין בהם סמיכה:",
+                "<b>ואע״פ ששהוא כהן עבודתה ועורה לאנשי משמר.</b> שהרי של צבור הוא ואין כהן של משמר אחר רשאי להקריב, דכתיב (דברים י״ח) לבד ממכריו על האבות, מה שמכרו האבות זה לזה, טול אתה את שבתך ואני אטול את שבתי. והלכה כדברי חכמים:"
+            ],
+            [
+                "<b>הרי אלו כבכור וכמעשר.</b> כקדושת בכור ומעשר בהמה, שאין נשחטים באיטליס, דהיינו בשוק שמוכרין בו הבשר, אפילו לאחר שנפל בהן מום ונפדו:",
+                "<b>חוץ מהבכור והמעשר.</b> מפני שאין הנאה להקדש במכירה, דדמי בכור לכהן, ודמי מעשר לבעלים, ומשום הנאה דידהו לא מזלזלינן בקדשים:",
+                "<b>ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר.</b> שאינן באים לכתחלה מחוצה לארץ, כדמפרש טעמא לקמן. אבל אם באו תמימים יקרבו:",
+                "<b>לבעלים.</b> בכור לכהן, ומעשר לישראל:",
+                "<b>אמר ר׳ שמעון מה טעם.</b> שהבכור והמעשר אינן באין מחוצה לארץ כשאר קדשים:",
+                "<b>שבכור ומעשר יש להם פרנסה במקומן.</b> יש להם תקנה במקומן שירעו עד שיסתאבו ויאכלו במומן לבעלים:",
+                "<b>ושאר כל הקדשים.</b> אע״פ שנפל בהן מום הרי הן בקדושתן, וצריך אתה לפדותן ולהעלות דמיהן ולהקריבן, והואיל וסופן להעלות דמיהן, יעלו הן עצמן ויקרבו. ופסק ההלכה, דבכור ומעשר שעלו מחוצה לארץ תמימים לא יקרבו, דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך וגו׳ מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך, ממקום שאתה מעלה מעשר ודגן אתה מעלה בכור, וממקום שאין אתה מעלה מעשר דגן, אין אתה מעלה בכור. ומעשר בהמה נמי אתקש למעשר דגן:"
+            ]
+        ],
+        [
+            [
+                "<b>ולד חטאת.</b> שעברה שנתה. לא חזיא להקריבה חטאת, דבת שנתה כתיב. מיהו משום האי פסולא לחודיה אינה מתה, אלא תרעה עד שתסתאב עד דאיכא תרתי לריעותא, שעברה שנתה ואבדה, או שאבדה ונמצאת בעלת מום. והכי מתרץ למתניתין בגמרא, דהאי ושאבדה דקתני, עולה לכאן ולכאן, והכי קאמר, שעברה שנתה ואבדה, ושאבדה ונמצאת בה מום:",
+                "<b>אם משכיפרו הבעלים.</b> אם לאחר שנמצאת זאת כיפרו הבעלים באחרת:",
+                "<b>תמות.</b> ואפילו לרבנן דפליגי עליה דרבי לקמן בפרקין ואמרי דאין חטאת מתה אלא שנמצאת לאחר שנתכפרו הבעלים, בהא מודו, הואיל ואיכא תרתי לריעותא, דעברה שנתה ואבדה, או אבדה ונמצאת בעלת מום. אבל אבדה לחודה, הואיל ונמצאת קודם כפרה, אע״ג שלאחר שנמצאת נתכפרו הבעלים באחרת, אינה מתה אלא תרעה:",
+                "<b>לא נהנים.</b> מדרבנן:",
+                "<b>ולא מועלין.</b> אם נהנו מהן, פטורים מקרבן מעילה. דכיון דלא היא ולא דמיה קרבים, אזלא קדושתה:",
+                "<b>ואם עד שלא כיפרו הבעלים.</b> שלא רצו להתכפר באחרת:",
+                "<b>תרעה עד שתסתאב.</b> ואעברה שנתה קאי. דאותה שאבדה ונמצאת בעלת מום, תמכר מיד ויביא בדמיה אחרת:",
+                "<b>ועושה תמורה.</b> הואיל ודמיה עומדים ליקרב. דדבר העומד כדי שירעה ויסתאב עושה תמורה:"
+            ],
+            [
+                "<b>ואח״כ נמצאת הראשונה תמות.</b> דהוי חטאת שנתכפרו בעליה באחרת:",
+                "<b>ילכו לים המלח.</b> כל היכא דאי הויא חטאת הויא מתה, מעות נמי אזלי לים המלח:"
+            ],
+            [
+                "<b>יביא מאלו ומאלו.</b> יערבם יחד. דכיון דמתרווייהו מייתי, לא הוי חטאת שנתכפרו בעליה באחרת אבל אי הוה מייתי מחד מנייהו, מדחו אחריני, דהוו להו דמי חטאת שכיפרו בעליה באחרת:",
+                "<b>והשאר יפלו לנדבה.</b> דהוו כשאר מותרות של חטאת דאזלי לנדבה:",
+                "<b>והרי חטאת בעלת מום.</b> אבל אם חטאת תמימה, תיקרב היא והמעות ילכו לים המלח, הואיל וכיפרו הבעלים באחרת. וכל הנך אליבא דרבי דאמר אבודה בשעת הפרשה כגון הנך מעות דנמצאו קודם כפרה, אזלי לים המלח:",
+                "<b>והשניה תמות דברי רבי וחכמים אומרים כו׳</b> הכל מודים במתכפר בשאינה אבודה, שאבודה מתה. לא נחלקו אלא במתכפר באבודה, דרבי סבר המפריש לאבוד כאבוד דמי, כלומר המפריש תחת קרבן אבוד, דינו כאבוד. וכי היכי דאם נתכפר בשאינו אבוד, האבוד הנשאר כשימצא דינו שימות. הכי נמי כי נתכפר באחד מהן ואפילו באבודים, ילכו שאינן אבודים לים המלח. ורבנן סברי, לא אמרינן המפריש לאבוד כאבוד דמי. ודוקא המתכפר בשאינה אבודה והאבודה נשארה, האבודה מתה ואע״פ שנמצאת קודם כפרה. אבל אם נתכפר באבודה ונשארה שאינה אבודה, אינה מתה, אלא תרעה עד שתסתאב. והלכה כחכמים:"
+            ],
+            [
+                "<b>מוכרה ויביא בדמיה אחרת.</b> דמכי מכרה לאחר, חשיבה כאילו אינה בעולם. אבל כל זמן שהיא תחת בעלה בשעה שנתכפר באחרת, תמות. ורבי אלעזר ברבי שמעון סבר, כל זמן שהיא בעולם לאחר שנתכפרו הבעלים באחרת, בין שהיא תחת בעלה בין ביד אחרים, תמות. ואין הלכה כרבי אלעזר ברבי שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מערימין על הבכור.</b> להפקיעו מכהן ולהקריבו לחובתו:",
+                "<b>ילדה זכר יקרב עולה.</b> דבכור לא קדיש אלא מרחם, וכיון דמעיקרא אתפסיה בקדושה אחריתא, תו לא חיילא עליה קדושת בכורה:",
+                "<b>ואם נקבה זבחי שלמים.</b> לאו במבכרת מיירי, דאין הנקבה קדושה בבכורה דבעי לאערומי עלה. אלא בבהמת קדשים, דאם חטאת היא ונתעברה ורוצה להערים שלא ילך למיתה, דולד חטאת למיתה אזיל, ישנהו לקדושה אחרת. [וקמשמע לן] ולדות קדשים בהוייתן קדושים ולא במעי אמן, וכיון דעדיין לא קדשו קדושת אמן, מצי לארכובי עלייהו קדושה אחריתי, דלכי מתיליד לא הוי חטאת:"
+            ],
+            [
+                "<b>ילדה שני זכרים.</b> בבהמת חולין מיירי. דאי בבהמת קדשים, היאך דאקדישה עולה להוי עולה, ואידך קאי בקדושתה דאמיה. אלא ודאי בבהמת חולין, ולפיכך האי דלא קדיש דמיו חולין. ומיהו על שניהם חלה קדושת עולה, דהא אמר אם זכר עולה, ומשום דאיהו לא נדר אלא חדא, הלכך יקרב האחד לנדרו והשני ימכר לצרכי עולה ודמיו חולין:",
+                "<b>אין קדושה חלה עליהן.</b> דולדות קדשים בהוייתן הן קדושים ולא ממעי אמן, וכיון דהנך ביציאתן מן הרחם אינן ראויין להקרבה, לא קדשי. וחכמים פליגי על רבן שמעון בן גמליאל וסברי דולדות קדשים בקדושת אמן קיימי. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>האומר.</b> על ולדה של בהמה מעוברת:",
+                "<b>ולדה של זו עולה והיא שלמים דבריו קיימין.</b> שהרי קדושת הולד קדמה. אבל אמר היא שלמים ברישא, לה ולכל דאית בה אקדשה, והוי כמקדיש שתי בהמות לשלמים, וכי הדר ואמר ולדה עולה, הוי הולד שלמים. והכא לא שייך למימר בהוייתן ובמעי אמן, דכי אמרינן בהוייתן ולא במעי אמן, הני מילי בהקדישה ולבסוף נתעברה, דאיהו לא אתפסיה לעובר שום קדושה, אלא מקדושת אמיה קא קדיש. אבל במקדיש מעוברת, חשיב עובר לקבולי קדושה. ור׳ מאיר אית ליה תפוס לשון ראשון: ",
+                "<b>אם לכך נתכוין מתחלה</b> כשאמר היא שלמים לא נתכוין לולדה:",
+                "<b>הואיל ואי אפשר לקרות שני שמות כאחת.</b> שאין הפה יכול לדבר שני דברים כאחת:",
+                "<b>דבריו קיימין.</b> דאף בגמר דבריו אדם נתפס:",
+                "<b>נמלך ואמר ולדה עולה.</b> אע״פ שחזר בו תוך כדי דבור ואמר ולדה עולה, לא אמר כלום, הואיל ובשעה שהקדיש אמו לשלמים לא נתכוין שיהיה הולד עולה. משום דקיימא לן כל תוך כדי דבור כדבור דמי, חוץ ממקדיש ומימר ומגדף ועובד עבודה זרה ומקדש ומגרש, דהנך ששה אין החזרה מועלת בהן אע״פ שחזר בו תוך כדי דבור. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>תמורת עולה תמורת שלמים.</b> גרסינן, ולא גרסינן ותמורת שלמים:",
+                "<b>הרי זו תמורת עולה.</b> דתפוס לשון ראשון:",
+                "<b>דבריו קיימין.</b> וחציה תמורת עולה וחציה תמורת שלמים. והאי דלא קאמר תמורת עולה ושלמים ואמר תמורה אתרווייהו, משום דסבר אי אמינא תמורת עולה ושלמים תהיה קדושה ולא קריבה, כדין האומר חציה עולה וחציה שלמים שהיא קדושה ואינה קריבה, וטעה בהכי וסבר אימר תמורה אכל חד וחד כי היכי דתהוי קדושה גמורה ליקרב, הלכך אע״ג דאמר כי האי לישנא, לתרווייהו אכוין, ותרעה עד שתסתאב ותמכר ויביא בדמי חציה עולה ובדמי חציה שלמים, ובהכי עסקינן כגון שהיו לפניו עולה ושלמים כשהמיר את זו בהן. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>תחת זו חליפת זו תמורת זו.</b> כולן לשון תמורה הן:",
+                "<b>מחוללת.</b> לשון חילול הוא. ולא אמר כלום, שאין בהמת קודש תמימה יוצאה לחולין:",
+                "<b>ואם היה הקדש בעל מום יצא לחולין.</b> אע״פ שאינו שוה כמו ההקדש בעל מום. דדבר תורה אפילו הקדש שוה מאה מנה שחללו על שוה פרוטה, מחולל. ואע״פ שיצא לחולין מן התורה, צריך לעשות דמים מדרבנן, כלומר, להשלים הדמים שלא יתאנה ההקדש. אבל מן התורה אין אונאה להקדש, דכתיב (ויקרא כ״ה:י״ד) אל תונו איש את אחיו, אחיו ולא הקדש:"
+            ],
+            [
+                "<b>תחת חטאת או עולה.</b> סתם ולא אמר תחת חטאת זו או עולה זו:",
+                "<b>לא אמר כלום.</b> דכתיב (שם כ״ז) לא יחליפנו ולא ימיר אותו, עד שיהיה ההקדש ידוע ומיוחד כשממיר בו:",
+                "<b>תחת חטאת זו.</b> והיתה חטאת עומדת לפניו:",
+                "<b>הרי אלו לעולה.</b> משמע לדמי עולה. דאי אינהו גופייהו בעי לאקרובי, הוה אמר הרי אלו עולה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל האסורין לגבי מזבח.</b> שהן פסולים להקרבה. וקחשיב להו ואזיל:",
+                "<b>אוסרין בכל שהן.</b> ואפילו נתערבו אחד באלף כולן אסורים למזבח, אם אינו ניכר. וכולהו משכחת לה דאין ניכרים, חוץ מן הטריפה דלא משכחת לה שאינה ניכרת אלא כגון שנתערבה דרוסת הארי והזאב בנקובת הקוץ:",
+                "<b>הרובע והנרבע והמוקצה והנעבד.</b> פסולין למזבח. דאמר קרא (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם, ותניא, כל מקום שנאמר משחתם אינו אלא ערוה ועבודה זרה. ערוה, דכתיב (בראשית ו׳:י״ב) כי השחית כל בשר את דרכו. עבודה זרה, דכתיב (דבריפ ד׳) פן תשחיתון ועשיתם לכם פסל. ורובע ונרבע דתנן במתניתין, כגון דרובע או נרבע על פי עד אחד או על פי הבעלים, דאינה נסקלת בכך אבל פסולות הן לקרבן:",
+                "<b>מוקצה.</b> בהמה שהקצוה לעבודה זרה. ואינה פסולה להקרבה עד שיעשו בה מעשה לשם עבודה זרה, כגון שעבדו בו הכומרים אם הוא שור או גזזוהו אם הוא שה:",
+                "<b>ונעבד.</b> אינו אסור בהנאה אע״פ שעבדוהו, שאין בעלי חיים נאסרים בהנאה כשעובדים אותן, אבל נפסלים למזבח:",
+                "<b>ואתנן ומחיר.</b> בהדיא פסלינהו קרא (שם כ״ג) לא תביא אתנן זונה ומחיר כלב:",
+                "<b>וכלאים.</b> תיש הבא על הרחל:",
+                "<b>והטריפה.</b> דכתיב במעשר (ויקרא כ״ז:ל״ב) כל אשר יעבור תחת השבט, פרט לטריפה שאינה עוברת, וקרבן מזבח יליף ממעשר בהמה:",
+                "<b>ויוצא דופן.</b> שנקרעה אמו והוציאו העובר דרך הדופן. ומעטינן מקרא דכתיב (שם כ״ב) כי יולד, פרט ליוצא דופן:",
+                "<b>הוא אסור.</b> למזבח:",
+                "<b>ומה שעליו מותר.</b> דהא לא נעבד:",
+                "<b>הוא ומה שעליו אסור.</b> הוא אסור למזבח, ומותר אפילו באכילה, כדלקמן בסמוך. ומה שעליו, תכשיטים שעליו, אסורין בהנאה שהרי נעבדו ויש בהן תפיסת ידי אדם:",
+                "<b>זה וזה.</b> המוקצה והנעבד:"
+            ],
+            [
+                "<b>האומר לזונה.</b> אחת נכרית ואחת ישראלית, והוא שתהיה מחייבי לאוין ואין צריך לומר מחייבי כריתות ומיתות בית דין. אבל אתנן של פנויה והיא ישראלית אינו פסול למזבח, דאין זה אתנן זונה, שהרי לא נאסרה לכהונה בביאה זו. וכן אתנן שנתנה אשה לאיש, אינו פסול. אבל אתנן זכר, פסול:",
+                "<b>אפילו מאה כולן אסורים.</b> התנה עמה לתת לה טלה אחד באתננה ושלח לה אפילו מאה, לא אמרינן חד דאתני עמה הוי אתנן והנך אחריני כולם מתנה, אלא כולהו חשיבי אתנן ואסורין:",
+                "<b>ותלין שפחתך אצל עבדי.</b> בעבד עברי שאין לו אשה ובנים מיירי, שאין רשות ביד רבו למסור לו שפחה כנענית להוליד ממנה עבדים כיון שלא היתה לו אשה מתחלה, הלכך אתננה אסור לדברי חכמים. ורבי דאמר לא הוי אתנן, לית ליה האי סברא, דודאי אפילו אין לו אשה ובנים רבו מוסר לו שפחה כנענית. אי נמי, אפילו אית ליה האי סברא, סבר הואיל ועבד עברי הותר מכללו בשפחה כנענית, לא חשיב אתנן זונה. ואין הלכה כרבי:"
+            ],
+            [
+                "<b>אחד נטל עשרה טלאים ואחד נטל תשעה טלאים וכלב.</b> כנגד העשרה טלאים שנטל חברו. העשרה טלאים שכנגד התשעה וכלב, כולם אסורים משום מחיר כלב. והתשעה שעם הכלב מותרים. ובגמרא פריך, אמאי שכנגד הכלב כולם אסורים, ניפוק חד להדי כלבא והנך כולהו לישתרו. ומשני, הכא במאי עסקינן כגון דטפי דמי כלב מחד מינייהו, שאין באותן שכנגדו טלה שוה דמי הכלב, דהשתא שייכי דמי הכלב בכולהו. כגון שאותן שכנגדן שוין כל אחד דינר דהוי עשרה דינרין, ואותן תשעה שעמו שוין כל אחד דינר חסר מעה דהיינו תשעה דינרים פחות תשע מעות, והכלב שוה דינר ותשע מעות, נמצא באותן עשרה שכנגד התשעה וכלב יש בהן תשעה, שבכל אחד מהן יש בו מעה מחיר כלב, והעשירי כולו מחיר כלב:",
+                "<b>שנים ולא ארבעה.</b> שניהם דכתב קרא פלגינא ליה כאילו כתב שנים הן. שנים, אשמועינן דוקא אתנן זונה ומחיר כלב ולא ארבעה אתנן כלב ומחיר זונה. והן, משמע הן ולא ולדותיהן:"
+            ],
+            [
+                "<b>נתן לה כספים הרי אלו מותרים.</b> לקנות מהן בהמה לקרבן וסולת למנחות:",
+                "<b>יינות שמנים וסלתות אסורים.</b> אבל חטים ועשאן סולת זיתים ועשאן שמן ענבים ועשאן יין, הרי אלו מותרים, דדרשינן שניהם, הם ולא שנוייהן ולא ולדותיהן:",
+                "<b>נתן לה מוקדשים.</b> כגון הפריש טלה על פסחו ולאחר זמן אמר לזונה הבעלי לי והימני על פסחי באתננך. סלקא דעתך אמינא הואיל ואדם רשאי למנות אחרים על פסחו, ממוניה הוא, ואימא ליחול עליה אתנן, קמשמע לן דלא. דאמר קרא לכל נדר, להוציא את הנדור כבר:",
+                "<b>עופות.</b> של חולין:",
+                "<b>הרי אלו.</b> פסולים להקרבה, שאתנן ומחיר חל עליהן:",
+                "<b>עופות שאין המום פוסל בהן.</b> דאמר קרא (ויקרא כ״ב:י״ט) תמים זכר [בבקר] בכשבים, תמות וזכרות בבהמות, ואין תמות וזכרות בעוף:",
+                "<b>לכל נדר.</b> כל, להביא את העוף, שאף הוא בא בנדר, שאתנן ומחיר חלים עליו:"
+            ],
+            [
+                "<b>כל האסורים לגבי המזבח.</b> כגון בהמה שנרבעה כשהיא חולין ואח״כ נתעברה וילדה, הולד מותר לקרבן, שהזכר של היתר שבא על בהמה זו והיא שהיא אסורה, שניהן גרמו לולד שיבוא, וזה וזה גורם מותר. אבל נרבעה כשהיא מעוברת, הולד פסול לקרבן, דהיא וולדה נרבעו:",
+                "<b>ולד טריפה.</b> לא יקרב. אבל להדיוט דברי הכל שרי, דלאו מגופה קא רבי. ופלוגתא היא באלו טריפות [דף נ״ח], איכא למאן דאמר טריפה יולדת, ואיכא למאן דאמר טריפה אינה יולדת. למאן דאמר טריפה יולדת משכחת לה כגון שנטרפה ולבסוף עיברה, ובהא פליגי, דר׳ אליעזר סבר זה וזה גורם אסור, ורבנן סברי זה וזה גורם מותר. ולמאן דאמר טריפה אינה יולדת משכחת לה כגון שעיברה ולבסוף נטרפה, ובהא פליגי, דר׳ אליעזר סבר עובר ירך אמו הוא, ורבנן סברי עובר לאו ירך אמו הוא. ואין הלכה כר׳ אליעזר:",
+                "<b>כשרה שינקה מן הטריפה פסולה.</b> כל אותו היום שינקה מעת לעת היא פסולה להקרבה, הואיל ויכולה לעמוד על אותו חלב בלא אכילה אחרת, ואינו מתאכל ממעיה עד שישלם מעת לעת. אבל לאחר שנתאכל ממעיה מודה ר״ח שהיא כשרה, דאפילו בהמה שנתפטמה בכרשיני עבודה זרה הכל מודים שהיא כשרה למזבח. ואין הלכה כרבי חנינא בן אנטיגנוס:",
+                "<b>שאין פודים את הקדשים להאכילן לכלבים.</b> דבפסולי המוקדשים שנפדו כתיב תזבח ואכלת בשר, ודרשינן תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בקדשי מזבח.</b> שקדשי מזבח עושים תמורה. ודוקא בהמות של קדשי מזבח. אבל עופות ומנחות אין עושין תמורה. וקדשי בדק הבית אין עושין תמורה, לעיל בסוף פרק קמא ממעטינן לקדשי בדק הבית מקרא דלא עבדי תמורה:",
+                "<b>משום פגול ונותר וטמא.</b> כולהו בשלמים כתיבי, ושלמים בכלל כל הקדשים היו, ולמה יצאו, להקיש אליהן, לומר לך מה שלמים מיוחדים קדשי מזבח, אף כל קדשי מזבח:",
+                "<b>ולדן וחלבן אסור לאחר פדיונן.</b> חלבן, דכתיב בשר, ולא חלב. ולדן כגון דאיעבר לפני פדיונן ואוליד לאחר פדיונן, דלית להו תקנתא לאקרובינהו, דמכוח קדושה דחויה קא אתיא, לפרקינהו, לא אלימא מלתא למתפס פדיונן. אבל נתעברו לאחר פדיונן, כולד צבי ואיל נינהו ומותרים. ובקדשי בדק הבית אפילו איעבור קודם פדיונן מותרים, דלא אקדשינהו אלא לדמי ולא חמירא קדושתייהו כולי האי:",
+                "<b>ואין נותנים מהם.</b> מקדשי מזבח:",
+                "<b>לאומנים.</b> שבונים במקדש:",
+                "<b>בשכרן.</b> שהם נוטלים שכר מקדשי בדק הבית, דאמר רחמנא (שמות כ״ה:ח׳) ועשו לי מקדש, לי משלי, דהיינו מקדשי בדק הבית:"
+            ],
+            [
+                "<b>חל על הכל.</b> ואפילו בבהמה טמאה ובאבנים:",
+                "<b>ומועלין בגידוליהן.</b> שהמקדיש בהמה לבדק הבית, מועל בחלבה. ואם הקדיש תרנגולת, מועל בביצתה. משא״כ בקדשי מזבח, שחלב של מוקדשים וביצת תורים לא נהנים ולא מועלים:",
+                "<b>ואין בהן הנאה לכהנים.</b> אבל בקדשי מזבח יש מהם שהבשר נאכל לכהנים ויש מהן שנהנין בעור:"
+            ],
+            [
+                "<b>אין משנין אותן מקדושה לקדושד.</b> קדשי מזבח לא יעשה שלמים עולה, ולא עולה שלמים, וכן הקדש לבדק ההיכל אין משנין אותו לבדק המזבח, וכל כיוצא בזה:",
+                "<b>ומקדישין אותן.</b> אקדשי מזבח קאי:",
+                "<b>הקדש עילוי.</b> כגון אם אמר על עולה הרי זו לבדק הבית, מעלין אותה בדמים לפי מה שיש לו בה ונותן לגזבר כדתנן בערכין, מחרים אדם את קדשיו, אם נדר נותן דמיהן, ואם נדבה נותן את טובתן. כלומר, אם בהמה זו היתה נדר כגון דאמר הרי עלי עולה והפריש זו לנדרו, כיון דאם מתה או נגנבה חייב באחריותה נמצאת כולה שלו, ונותן כל דמיה לחרם לכהן. והוא הדין נמי אם התפיס לבדק הבית קדשי מזבח. ואם נדבה, יאמר הרי זו עולה, דאם מתה אינו חייב באחריותה, נמצא שאין לו חלק בה אלא טובת הנאה דרשאי ליטול דבר מועט כדי שיתן עולה זו לבן בתו כהן, ואותה טובת הנאה נותן לבדק הבית:",
+                "<b>ומחרימין אותן.</b> אם החרים קדשי מזבח, נותן לכהן את העילוי כדפרישית. אבל קדשי בדק הבית שהתפיסן בין לקדשי מזבח בין לחרמי כהנים, לא עשה ולא כלום, שאינן שלו ואין אדם מקדיש דבר שאינו שלו. כך כתב רמב״ם:",
+                "<b>ואם מתו.</b> קדשי מזבח, אפילו לאחר שהוממו, אבל עדיין לא נפדו:",
+                "<b>יקברו.</b> ואינו יכול לפדותן ולהאכילן לכלבים. ואפילו למאן דאמר פודין את הקדשים להאכילן לכלבים, הני מילי כשנטרפה דאפשר לה בהעמדה והערכה, אבל משמתו דאי אפשר לקיים בהו והעמיד והעריך, אין פודין אותן:",
+                "<b>ר׳ שמעון אומר קדשי בדק הבית אם מתו יפדו.</b> קסבר ר׳ שמעון דלא נאמר והעמיד והעריך אלא בקדשי מזבח ולא בקדשי בדק הבית. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>ואלו הן הנקברים.</b> משום דאיסורי הנאה נינהו:",
+                "<b>הפילה שליא תקבר.</b> דאין שליא בלא ולד:",
+                "<b>ושער נזיר.</b> טמא. דאילו שער נזיר טהור כשמגלח ביום מלאת ימי נזרו, בשריפה הוא ולא בקבורה:",
+                "<b>חולין שנשחטו בעזרה ישרפו.</b> משום דמחלפי בקדשים שאירע בהם פסול טומאה או פסול נותר, וטעו למימר בהו נמי יקברו, ואנן ילפינן מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש בשריפה, הלכך חולין שנשחטו בעזרה נמי בשריפה:",
+                "<b>וכן חיה שנשחטה בעזרה.</b> ואע״ג דחיה ליכא למגזר בה דלמא טעו לקבור קדשים פסולים דהא כולי עלמא ידעי דחיה במוקדשים ליכא ולא אתי לאחלופי, אפילו הכי תשרף. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חמץ בפסח.</b> מתניתין ר׳ יהודה היא, דאמר [פסחים כ״ח ע״ב] נותר בבל תותירו וחמץ בבל תותירו, מה נותר בשריפה אף חמץ בשריפה. ואינה הלכה:",
+                "<b>ותרומה טמאה.</b> דכתיב (במדבר י״ח:ח׳) ואני הנה נתתי לך את משמרת תרומתי, בשתי תרומות הכתוב מדבר, אחת תרומה טהורה ואחת תרומה טמאה, וכתיב לך, שלך תהא להסיקה תחת תבשילך:",
+                "<b>ערלה.</b> מכלאי הכרם גמר, וכלאי הכרם דכתיב (דברים כ״ב:ט׳) פן תקדש, תוקד אש:",
+                "<b>את שדרכו לישרף.</b> אערלה וכלאי הכרם קאי, אוכלים של ערלה ושל כלאי הכרם שדרכן לישרף ישרפו, משקין שאין דרכן לישרף יקברו:",
+                "<b>ומדליקין בפת ובשמן של תרומה.</b> משום דכלל תרומה טמאה עם חמץ בפסח וערלה וכלאי הכרם דאיסורי הנאה נינהו, כי היכי דלא תטעי לומר שגם תרומה טמאה אסורה בהנאה, הדר תנא ומדליקין ליהנות בפת ובשמן של תרומה טמאה:"
+            ],
+            [
+                "<b>חוץ לזמנן.</b> על מנת לאכלן חוץ לזמנן או חוץ למקומן:",
+                "<b>ישרפו.</b> מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש שהן בשריפה:",
+                "<b>אשם תלוי.</b> אם שחטו וקודם זריקת דמו נודע לו שלא חטא, דהשתא הוי חולין בעזרה:",
+                "<b>חטאת העוף הבאה על הספק.</b> כגון אשה שהפילה ספק ולד ספק רוח, כיון דחטאת יולדת מן העוף הוא כדכתיב (ויקרא י״ב:ו׳) ובן יונה או תור לחטאת, מביאתה על הספק, דהואיל ואינה נקטרת לא איכפת לן אי זרק דם על הספק, ואינה נאכלת, דשמא לאו ולד הוה וחולין היא זו ונבילה, דאין חולין נאכלים במליקה, ותשרף דהויא כשאר קדשים פסולים:",
+                "<b>יטילנה לאמה.</b> אמת המים היתה עוברת בעזרה ויוצאת לנחל קדרון. ואיידי דעוף רך הוא מתמקמק ויוצא בקילוח המים:",
+                "<b>כל הנשרפין לא יקברו.</b> דלמא חפר אינש ומשכח להו ואכיל להו:",
+                "<b>וכל הנקברין לא ישרפו.</b> משום דכל הנקברים אפרן אסור. וכל הנשרפין כגון חמץ ותרומה וכלאים, אפרן מותר לכיבוס בגדים. וכן כל הנשרפין דהקדש, נמי אפרן מותר, חוץ מתרומת הדשן דכתב ביה רחמנא (שם ו׳) ושמו אצל המזבח. ותניא, ושמו, בנחת. ושמו, כולו. ושמו, שלא יפזר:",
+                "<b>רבי יהודה אומר כו׳.</b> ואין הלכה כרבי יהודה בכל הנך תלתא בבי דמתניתין."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..34b7e6032f65341c10843c1660a5347b0d1b700b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/merged.json	
@@ -0,0 +1,305 @@
+{
+    "title": "Bartenura on Mishnah Temurah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Temurah",
+    "text": [
+        [
+            [
+                "<b>הכל ממירין.</b> הכל מתפיסין בקדושת תמורה, שתופסת קדושת תמורה בבהמת חולין, אם אמר זו תחת זו של הקדש. בין על פי אנשים בין על פי נשים, כגון אם המירה אשה תופסת קדושת תמורה על פיה. והכל דתנינן הכא, לאתויי יורש שאם המיר בקרבן שהפריש מורישו בחייו, תמורתו תמורה: ",
+                "<b>לא שאדם רשאי להמיר</b> דהא כתיב לא ימיר:",
+                "<b>מומר.</b> נתפסת עליה קדושה ושתיהן קדושות:",
+                "<b>וסופג את הארבעים.</b> לוקה על לאו דלא ימיר, ואע״ג דלאו שאין בו מעשה הוא. דקיי״ל כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל את חברו בשם: ואם תאמר, לאו הניתק לעשה הוא, דכתיב והיה הוא ותמורתו יהיה קודש, ואין לוקין על לאו הניתק לעשה. יש לומר, דשאני הכא שהלאו כולל יותר מן העשה שבו, שכל מימר לוקה ואין כל מימר עושה תמורה, שהרי שותפים וצבור אין עושין תמורה, וכיון דאין העשה שוה ללאו לא מקרי לאו הניתק לעשה:",
+                "<b>הכהנים ממירין את שלהן.</b> קרבנות שהפריש הכהן להקריב לעצמו, אם המיר בו הכהן מתפיס בתמורה:",
+                "<b>לא בחטאת ולא באשם.</b> שנתן לו ישראל שיקריב לו, אם המיר בו הכהן אין עושה תמורה על ידו, דהא אין לו חלק בו, אלא משעת הקטרת אימורין ואילך זוכה בבשר, ואין אדם מתפיס בדבר שאינו שלו:",
+                "<b>ולא בבכור.</b> שנתן לו ישראל:",
+                "<b>וכי מפני מה אין הכהנין ממירים בבכור.</b> והלא כולו של כהן הוא ומחיים נותנים לו ואין ישראל מתכפר בו:",
+                "<b>מה חטאת ואשם אין ממירין.</b> דהא ודאי פשיטא לן דאין הכהנים זוכים בהן אלא מהקטרת אימורין ואילך:",
+                "<b>מה לי אינו ממיר בחטאת ואשם.</b> כלומר, דין הוא שאין כהנים ממירין בחטאת ואשם כו׳:",
+                "<b>והיה הוא ותמורתו.</b> מקיש תמורה להקדש עצמו:",
+                "<b>היכן קדושה חלה.</b> על ההקדש, בבית בעלים:",
+                "<b>אף תמורה.</b> לא תחול אלא בבית בעלים, אבל בבית כהן לא חיילא לגמרי, הלכך אין כהן ממיר בבכור. אבל ישראל אם המיר בו, נתפס בקדושה, שהרי ברשותו חלה הקדושה על הבכור. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>ממירין מן הבקר על הצאן וכו׳</b> דכתיב בהמה בבהמה, וצאן ובקר זכרים ונקבות כולהו בהמה מקרו:",
+                "<b>טוב ברע.</b> טוב של חולין לא ימיר אותו ברע של קודש, ואם המר ימיר וגו׳, אלמא בעלי מומין עבדי תמורה. ואבעל מום חיילא תמורה, דכתיב או רע בטוב, דמשמע בעל מום של חולין בתם של קודש:",
+                "<b>ואיזהו טוב ברע.</b> כלומר, איזהו רע של קודש דעביד תמורה, כל שקדם הקדשו את מומו. אבל קדם מומו את הקדשו דלא חלה עליו קדושה, לא עביד תמורה. מדהוה מצי למכתב לא ימיר טוב ברע או רע [בו], והוה משמע [או רע] לא ימיר לא בטוב ולא ברע, בטוב בתרא דכתב רחמנא למה לי, לומר לך טוב מעיקרו, שבשעה שהוקדש היה תם ושוב נפל בו מום, עושה תמורה. רע מעיקרו, שנפל בו מום קודם שהוקדש, אין עושה תמורה:",
+                "<b>ממירין אחד.</b> של חולין בשנים של קודש, כגון שאמר הרי זו תחת אלו:",
+                "<b>ושנים.</b> דחולין באחד דקודש, כגון הרי אלו תחת זו:",
+                "<b>מה הוא מיוחד.</b> דכתיב הוא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>אברים בעוברים.</b> אברים דחולין בעוברים דקודש. שאם אמר תהא רגל בהמה זו תמורת עובר קודש שבמעי בהמה זו, אין הקדושה חלה על האבר:",
+                "<b>ולא עוברים באברים.</b> שאם אמר הרי עובר שבבהמת חולין זו תמורת רגל של בהמת קודש זו, אין העובר קדוש: ",
+                "<b>ולא עוברים ואברים</b> של חולין, בשלימים דקודש: ",
+                "<b>ולא שלימים</b> דחולין, בעוברים ואברים של קודש:",
+                "<b>ממירין אברים בשלימים.</b> אמר הרי רגל בהמת חולין זו תמורת בהמת קודש זו, חלה תמורה על האבר ופשטה לה בכל הבהמה והויא תמורה כולה וקריבה:",
+                "<b>ולא שלימים בהן.</b> דאין כח באבר אחד של בהמת קודש לעשות תמורה:",
+                "<b>והלא במוקדשין.</b> בתחלת ההקדש כשאומר רגלה של זו עולה:",
+                "<b>כולה עולה.</b> כדילפינן מקרא דכתיב (ויקרא כ״ז:ט׳) כל אשר יתן ממנו לה׳ יהיה קודש, כשהוא אומר יהיה קודש, לרבות את כולה. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>אין המדומע מדמע אלא לפי חשבון.</b> סאה של תרומה שנפלה לפחות ממאה חולין ונדמעו, ונפל מן המדומע למקום אחר, בעינן מאה מן החולין לפי מה שיש תרומה בסאה זו של דמוע, ולא בעינן מאה סאה כנגד כל אותה סאה של דמוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:",
+                "<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עיסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים. ואם נפל מאותה עיסה לתוך עיסה אחרת של חולין וחמצתה, אינה אוסרתה אלא לפי חשבון שאור של תרומה שנתערב בה, ולא מתסרא אחרונה אלא אם כן נפל בה מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעים:",
+                "<b>ואין המים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו אחד ועשרים סאים מי גשמים, ממלא בכתף תשעה עשר סאין ופותקן למקוה דרך המשכה והן טהורים. ואע״ג דשלשה לוגין מים שאובין פוסלין את המקוה, השאיבה כשרה כשהיא דרך המשכה והיה שם בראשונה רוב שיעור מקוה שהוא עשרים ואחד סאין מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלים המקוה כשהן דרך המשכה אלא אם כן הן עשרים סאים מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. כך נראה פירוש משנה זו, וכן פירשתיה במסכת תרומות פרק סאה תרומה. אבל בגמרא הכי פירושא, לפי חשבון כלים, שאין שלשה לוגין מים שאובין פוסלים את המקוה אלא אם כן נפלו למקוה משלשה כלים או פחות, אבל אם נפלו מארבעה כלים, או יותר אינן פוסלים, והיינו דקאמר ואין מים שאובים פוסלים את המקוה אלא לפי חשבון, שמחשבים הכלים שמהן נפלו שלשה לוגין מים למקוה, ומונין אותן, אם הם שלשה כלים או פחות פוסלים את המקוה. ואם משלשה כלים ולמעלה, אין פוסלין. ומתניתין רבי יוסי בן חוני היא דהוא סבר שלשה לוגין שנפלו מיותר משלשה כלים אין פוסלין, ואינה הלכה:"
+            ],
+            [
+                "<b>אין מי חטאת נעשים מי חטאת אלא עם מתן אפר.</b> בשעה שנותן את האפר נעשים מי חטאת, והלכך בעינן שיהיו מים תחילה בכלי ואח״כ אפר. אבל נתן אפר תחילה ואח״כ מים, פסול, דהא לא היו שם מים בשעת מתן אפר כדי שיעשו מי חטאת, ותו לא מיעבדי מי חטאת. וקרא דכתיב (במדבר י״ט:י״ז) ונתן עליו מים חיים, לא שיתן המים על האפר, דהא כתיב מים חיים אל כלי, דמשמע המים נתונים אל הכלי ולא אל [האפר], אלא, ונתן עליו, להזהיר שאחר שיתן [האפר] על המים יערבם באצבעו יפה ויחזיר המים שתחתיו עליו:",
+                "<b>אין בית הפרס עושה בית הפרס.</b> שדה שנחרש בה קבר, אם חזר וחרש בית הפרס ושדות שסביבותיו, לא מחזקינן לשאר שדות כבית הפרס ולומר שהמחרישה הוליכה העצמות לשדות שסביבותיה, דקבר אחד לא עביד בית הפרס. אלא כל אותה שדה שאבד בה הקבר שאין ידוע היכן הוא, ומלוא מענה לכאן ומלוא מענה לכאן לאותו דרך שרגילים בני הבקעה לחרוש שדותיהן, אם למזרח ומערב או צפון ודרום, דשמא לאחד משני ראשיה היה הקבר ומשם נתגלגל העצם לתוך אחת מן השדות שמכאן ומכאן, וכן שיערו חכמים דמלוא המענה ראויות העצמות ליגלגל על ידי המחרישה, טפי לא. וכמה מלוא מענה מאה אמה:",
+                "<b>אין תרומה אחר תרומה.</b> השותפים שתרמו זה אחר זה, תרומת הראשון אינה תרומה, דכיון שחזר השני ותרם, גלי דעתיה דלא ניחא ליה בתרומת הראשון, והוי ליה ראשון תורם שלא מדעת חבירו, וכן השני. ומתניתין רבי עקיבא היא, ואינה הלכה. אלא אם תרם הראשון כשיעור דהיינו אחד מחמשים, אין תרומת השני תרומה. ואם לא תרם הראשון אלא בעין רעה, כגון שתרם אחד מששים, תרומת השני תרומה:",
+                "<b>ואין תמורה עושה תמורה.</b> דאמר קרא ותמורתו יהיה קודש, ולא תמורת תמורתו:",
+                "<b>ולא הולד עושה תמורה.</b> דאמר קרא והיה הוא, ולא הולד:",
+                "<b>רבי יהודה אומר הולד עושה תמורה.</b> דאמר קרא יהיה, לרבות את הולד. ורבנן סברי, יהיה, לרבות שוגג כמזיד, שאם סבר [להמיר] שחור [והמיר] את הלבן, דגבי קדשים לא קדיש משום דהוי הקדש בטעות, וגבי תמורה קדיש. והלכה כחכמים. ומיהו אע״ג דאין תמורה עושה תמורה, קיימא לן ממירין וחוזרין וממירין בבהמה אחת, ואפילו כמה בהמות על בהמה אחת של הקדש, בין בבת אחת בין בזה אחר זה, כולן תמורה:"
+            ],
+            [
+                "<b>שלא נאמר אלא בבהמה.</b> ואם המר ימיר בהמה בבהמה:",
+                "<b>קדשי בדק הבית אין עושין תמורה.</b> דגבי תמורה כתיב קרבן, וקדשי בדק הבית לא איקרו קרבן:",
+                "<b>אמר ר׳ שמעון הלא המעשר בכלל היה.</b> ר׳ שמעון סבירא ליה דקדשי בדק הבית אקרו קרבן, הלכך לא נפקא לן דלא עבדי תמורה אלא מהכא:",
+                "<b>והלא מעשר בכלל היה.</b> בכלל כל הקדשים דעבדי תמורה:",
+                "<b>ולמה יצא.</b> דכתיב בדידיה דעושה תמורה, דכתיב גבי מעשר לא יבקר בין טוב לרע ולא ימירנו:",
+                "<b>מה מעשר קרבן יחיד.</b> ועושה תמורה, אף כל קרבן יחיד עושה תמורה:",
+                "<b>יצאו קרבנות צבור.</b> והשותפין. דמעשר ליתיה בשותפות, כדאמרינן בפרק בתרא דבכורות [דף כ״ו], יהיה לך ולא של שותפות:",
+                "<b>יצאו קרבנות בדק הבית.</b> דאע״ג דאקרו קרבן כדכתיב (כמדבר ל״א) ונקרב את קרבן ה׳ איש אשר מצא כלי זהב, אינו קרבן מזבח כמעשר. ורבנן דאמרי לעיל קדשי בדק הבית לא אקרו קרבן, סברי, נהי דקרבן ה׳ אקרו, קרבן לה׳ לא אקרו כשאר קרבנות מזבח:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בקרבנות היחיד.</b> וקרבנות הצבור אין נוהגים אלא בזכרים. דרובן עולות, ועולה זכר הוא, ואין מביאין שלמים אלא כבשי עצרת דזכרים הן, וחטאת שלהן נמי כתיב בכולהו שעיר חטאת אחד:",
+                "<b>קרבנות היחיד חייבין באחריותן.</b> כלומר, יש מאותן שקבוע להן זמן שאפילו עבר זמנן חייב להקריבם, כגון עולת יולדת וקרבנות מצורע, אם עבר שמיני שלו חייב להקריבם לאחר זמן. אבל קרבנות צבור שיש להם זמן, אם עבר זמנן בטל קרבנן:",
+                "<b>משקרב הזבח.</b> שאם קרב הזבח בזמנו ולא קרבו נסכיו עמו, חייבין להקריבם אפילו מכאן ועד עשרה ימים. דכתיב בפרשת פנחס בכולהו ומנחתם ונסכיהם לפרים, לומר לך מנחתם ונסכיהם של קרבנות צבור קרבים אפילו בלילה ואפילו למחר, אם קרבו קרבן בזמנו ולא נזדמנו להם מנחות ונסכים, מקריבין אותן כשיזדמנו להן אפילו לאחר כמה ימים:",
+                "<b>חביתי כהן גדול.</b> דוחין שבת וטומאה. דכתיב בהו מנחת תמיד, הרי לך כמנחה של תמידין שדוחה שבת וטומאה. דבתמיד כתיב במועדו, ואמרינן במועדו אף בשבת, אף בטומאה, שאם היו רוב הכהנים טמאים עושים אותו בטומאה:",
+                "<b>פר יוה״כ.</b> פרו של כהן גדול:",
+                "<b>אלא שזמנן קבוע</b> כלומר, אין הטעם תלוי אלא בקביעות הזמן, דכל קרבן שזמנו קבוע ואם עבר הזמן אין לו תשלומים, דוחה שבת וטומאה. והלכה כרבי מאיר:"
+            ],
+            [
+                "<b>חטאת היחיד שכיפרו בעליו.</b> שאבדה ונתכפר באחרת ואח״כ נמצאת הראשונה:",
+                "<b>ושל צבור.</b> שכיפרו באחרת:",
+                "<b>אינן מתות.</b> דחטאות המתות הלכה למשה מסיני היא, וסבירא ליה לתנא קמא דליחיד גמירי ולא לשל צבור:",
+                "<b>רבי יהודה אומר ימותו.</b> דבשל צבור נמי גמירי:",
+                "<b>אמר ר׳ שמעון מה מצינו.</b> כלומר, קיימא לן חמש חטאות מתות, שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה, וולד חטאת, ותמורת חטאת. וכי היכי דתלת מינייהו לאו בצבור גמירי, דהא לא משכחת להו בקרבנות צבור, ולד חטאת לא משכחת לה בצבור שאין חטאת נקבה בצבור, ותמורת חטאת נמי אין קרבן צבור עושה תמורה, ושמתו בעליה אין צבור מתים:",
+                "<b>אף שכיפרו בעליה ושעברה שנתה.</b> אע״ג דאפשר דמשתכחי בצבור, לא גמירי דמתות:",
+                "<b>ביחיד דברים אמורים, דמתות, אבל לא בצבור.</b> והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>ואין תמורה עושה תמורה.</b> דתמורתו אמר רחמנא ולא תמורת תמורתו:",
+                "<b>אברים ועוברים לא ממירים.</b> דבהמה בבהמה כתיב:",
+                "<b>על בעלת מום קבוע.</b> שאם המיר בהמת חולין בעלת מום בבהמה תמימה של הקדש, חלה עליה קדושה חמורה כל כך שאם יפדוה לא תצא לחולין ליגזז וליעבד אלא כדין קדשים שקדם הקדשן את מומן שכשפודין אותן אין בהן היתר גיזה ועבודה אלא היתר אכילה, משא״כ בקדשים שאם קדם מומן להקדישן יוצאין לחולין ע״י פדיון ליגזז וליעבד, אבל בתמורה גלי קרא טוב ברע או רע בטוב, לא הפריש בין תם לבעל מום:",
+                "<b>עשה שוגג כמזיד בתמורה.</b> שאם סבור לומר שור שחור שיצא מביתי תחילה יהא תמורה תחת זו, ויצא מפיו שור לבן, גבי תמורה קדיש ולוקה, דגלי ביה קרא יהיה קודש, לרבות שוגג כמזיד. אבל בכהאי גונא לקדשים, אם בעל מום הוא, למזבח לא קדיש ואינו לוקה, דהקדש טעות אינו הקדש:",
+                "<b>הכלאים.</b> הבא מתיש ורחל:",
+                "<b>לא קדשים.</b> בתמורה. ואע״ג דתמורה חלה קדושתה על בעל מום קבוע, אינה חלה על אלו:",
+                "<b>ולא מקדישים.</b> אחרים בתמורה, אם קדשים הם. וטריפה משכחת לה שהיא קדושה, כגון שהקדיש בהמה ואח״כ נטרפה, ובזו הוצרך לומר דאע״פ שקדושה היא, אין עושה תמורה. אבל כלאים וטומטום ואנדרוגינוס, מתחלת ברייתן נתקלקלו ואי אתה מוצא בהן קדושה אלא בולדי קדשים, שקדשה אמם קודם שנתעברה, דהשתא מאליהן קדשים, דירך אמן הן, ובהן הוצרך לומר דאין עושין תמורה. ואליבא דר׳ יהודה דאמר בשאר ולד קדשים עושה תמורה. ולא דמו לבעל מום, דבעל מום יש במינו קרבן אבל הנך אין במינן קרבן וחשיבי כבהמה טמאה שאינה עושה תמורה. וכרבי יוסי ברבי יהודה וכרבי אלעזר קיימא לן, דליכא מאן דפליג עלייהו בהא:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו קדשים.</b> וולד ולדן עד סוף העולם. בגמרא פריך, כיון דתני וולדן, ולד ולדן עד סוף העולם למה לי. משום דשמעיה תנא דידן לר׳ אליעזר דאמר לקמן ולד שלמים לא יקרב שלמים, משום הכי תנא ולד ולדן עד סוף העולם, כלומר, לא מיבעיא בולדן דלא מודינא לך, אלא אפילו עד סוף העולם לא מודינא לך:",
+                "<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. מדרבנן. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתו בהו לידי גיזה ועבודה:",
+                "<b>לא נחלקו על ולד ולד שלמים.</b> מודים חכמים לר׳ אליעזר בולד ולד שלמים דלא יקרב, שמחשבתו ניכרת מתוך מעשיו דלגדל עדרים בעי. ופסק ההלכה כתנא קמא שולד (ולד) ולדן עד סוף העולם הרי אלו כשלמים:",
+                "<b>העיד רבי יהושע וכו׳</b> דלא כר׳ אליעזר. ועדות זה אמת והלכה:",
+                "<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר, שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבוא שמה, תביא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:"
+            ],
+            [
+                "<b>הרי אלו כתודה.</b> אימוריהן קרבים על גבי המזבח והבשר נאכל ליום ולילה:",
+                "<b>ובלבד שאינן טעונין לחם.</b> דכתיב על לחם התודה, התודה עצמה טעונה לחם, ולא ולדה ותמורתה טעונים לחם:",
+                "<b>תמורת עולה.</b> כגון המיר זכר בעולה:",
+                "<b>וולד תמורתה.</b> כגון המיר נקבה בעולה, דנקבה מתקדשת בתמורת עולה, וילדה התמורה זכר:"
+            ],
+            [
+                "<b>ויביא בדמיו עולה.</b> ורישא דקתני הרי אלו כעולה גבי ולד של תמורה, משום דהקדש ראשון שבאו אלו כולם מכוחו הוא קרב, דזכר הוא. אבל הכא במפריש נקבה לעולה, הקדש ראשון שכולם באים מכוחו נקבה היא ואינה קריבה, הלכך אינו כעולה אלא ימכר ויביא בדמיו עולה:",
+                "<b>המפריש נקבה לאשם.</b> ואין אשם בא מן הנקבה:",
+                "<b>תרעה עד שתסתאב.</b> עד שיפול בה מום. ובגמרא פריך, ותמכר בלא מום, דהואיל ולא חזיא למלתיה מום גמור הוא זה ולא קדשה אלא לדמי, ותמכר מיד ויביא בדמיה אשם. ומשני, הואיל ונחת לה קדושת דמים, נחתה לה נמי קדושת הגוף להא מלתא דבעינן מום:",
+                "<b>אם קרב אשמו.</b> ותו לא צריך לאשם:",
+                "<b>יפלו דמיה לנדבה.</b> לשופרות שבמקדש שמהן היו נוטלים להביא לנדבת צבור: ",
+                "<b>תמכר שלא במום</b> דהואיל ולא חזיא לאשם אין לך מום גדול מזה, ולא קדשה קדושת הגוף ותמכר מיד ויביא בדמיה אשם. ואע״ג דגבי מפריש נקבה לעולה לא פליג ר״ש דבעיא מום, התם הוא דאיכא שם עולה בנקבה, דאשכחן עולת נקבה בעוף, אבל אשם נקבה לא מצינו, הלכך היינו מומא ולא קדשה אלא לדמי. ואין הלכה כרש:",
+                "<b>תמורת אשם וכו׳</b> כולן ירעו, דהלכה היא כל שבחטאת מתה באשם רועה, ותמורת חטאת מתה:",
+                "<b>ימותו.</b> דאית ליה לר״א כחטאת כאשם, מה בחטאת מתה אף באשם מתה:",
+                "<b>יביא בדמיהן עולות.</b> דמותרות לנדבת יחיד אזלי ולא לנדבת צבור:",
+                "<b>אשם שמתו בעליו או שכיפרו בעליו באחר.</b> דבחטאת תמות, ובאשם ירעה עד שיסתאב:"
+            ],
+            [
+                "<b>והלא אף הנדבה עולה.</b> פירושי קמפרש מאי בינייהו:",
+                "<b>בזמן שהיא באה חובה.</b> שהיא מוטלת על היחיד להקריבה. סומך עליה כו׳:",
+                "<b>ואם היה כהן.</b> אותו שהפריש אשם ונתכפר באחר ונתקו לראשון ברעייה:",
+                "<b>עבודתה ועורה.</b> של עולה הקנויה מדמי אותו אשם, שלו היא, שהוא עצמו מקריבה ונוטל העור, ואפילו אינו מן המשמר של אותה שבת:",
+                "<b>אינו סומך עליה.</b> דנדבת צבור אין בהם סמיכה:",
+                "<b>ואע״פ ששהוא כהן עבודתה ועורה לאנשי משמר.</b> שהרי של צבור הוא ואין כהן של משמר אחר רשאי להקריב, דכתיב (דברים י״ח) לבד ממכריו על האבות, מה שמכרו האבות זה לזה, טול אתה את שבתך ואני אטול את שבתי. והלכה כדברי חכמים:"
+            ],
+            [
+                "<b>הרי אלו כבכור וכמעשר.</b> כקדושת בכור ומעשר בהמה, שאין נשחטים באיטליס, דהיינו בשוק שמוכרין בו הבשר, אפילו לאחר שנפל בהן מום ונפדו:",
+                "<b>חוץ מהבכור והמעשר.</b> מפני שאין הנאה להקדש במכירה, דדמי בכור לכהן, ודמי מעשר לבעלים, ומשום הנאה דידהו לא מזלזלינן בקדשים:",
+                "<b>ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר.</b> שאינן באים לכתחלה מחוצה לארץ, כדמפרש טעמא לקמן. אבל אם באו תמימים יקרבו:",
+                "<b>לבעלים.</b> בכור לכהן, ומעשר לישראל:",
+                "<b>אמר ר׳ שמעון מה טעם.</b> שהבכור והמעשר אינן באין מחוצה לארץ כשאר קדשים:",
+                "<b>שבכור ומעשר יש להם פרנסה במקומן.</b> יש להם תקנה במקומן שירעו עד שיסתאבו ויאכלו במומן לבעלים:",
+                "<b>ושאר כל הקדשים.</b> אע״פ שנפל בהן מום הרי הן בקדושתן, וצריך אתה לפדותן ולהעלות דמיהן ולהקריבן, והואיל וסופן להעלות דמיהן, יעלו הן עצמן ויקרבו. ופסק ההלכה, דבכור ומעשר שעלו מחוצה לארץ תמימים לא יקרבו, דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך וגו׳ מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך, ממקום שאתה מעלה מעשר ודגן אתה מעלה בכור, וממקום שאין אתה מעלה מעשר דגן, אין אתה מעלה בכור. ומעשר בהמה נמי אתקש למעשר דגן:"
+            ]
+        ],
+        [
+            [
+                "<b>ולד חטאת.</b> שעברה שנתה. לא חזיא להקריבה חטאת, דבת שנתה כתיב. מיהו משום האי פסולא לחודיה אינה מתה, אלא תרעה עד שתסתאב עד דאיכא תרתי לריעותא, שעברה שנתה ואבדה, או שאבדה ונמצאת בעלת מום. והכי מתרץ למתניתין בגמרא, דהאי ושאבדה דקתני, עולה לכאן ולכאן, והכי קאמר, שעברה שנתה ואבדה, ושאבדה ונמצאת בה מום:",
+                "<b>אם משכיפרו הבעלים.</b> אם לאחר שנמצאת זאת כיפרו הבעלים באחרת:",
+                "<b>תמות.</b> ואפילו לרבנן דפליגי עליה דרבי לקמן בפרקין ואמרי דאין חטאת מתה אלא שנמצאת לאחר שנתכפרו הבעלים, בהא מודו, הואיל ואיכא תרתי לריעותא, דעברה שנתה ואבדה, או אבדה ונמצאת בעלת מום. אבל אבדה לחודה, הואיל ונמצאת קודם כפרה, אע״ג שלאחר שנמצאת נתכפרו הבעלים באחרת, אינה מתה אלא תרעה:",
+                "<b>לא נהנים.</b> מדרבנן:",
+                "<b>ולא מועלין.</b> אם נהנו מהן, פטורים מקרבן מעילה. דכיון דלא היא ולא דמיה קרבים, אזלא קדושתה:",
+                "<b>ואם עד שלא כיפרו הבעלים.</b> שלא רצו להתכפר באחרת:",
+                "<b>תרעה עד שתסתאב.</b> ואעברה שנתה קאי. דאותה שאבדה ונמצאת בעלת מום, תמכר מיד ויביא בדמיה אחרת:",
+                "<b>ועושה תמורה.</b> הואיל ודמיה עומדים ליקרב. דדבר העומד כדי שירעה ויסתאב עושה תמורה:"
+            ],
+            [
+                "<b>ואח״כ נמצאת הראשונה תמות.</b> דהוי חטאת שנתכפרו בעליה באחרת:",
+                "<b>ילכו לים המלח.</b> כל היכא דאי הויא חטאת הויא מתה, מעות נמי אזלי לים המלח:"
+            ],
+            [
+                "<b>יביא מאלו ומאלו.</b> יערבם יחד. דכיון דמתרווייהו מייתי, לא הוי חטאת שנתכפרו בעליה באחרת אבל אי הוה מייתי מחד מנייהו, מדחו אחריני, דהוו להו דמי חטאת שכיפרו בעליה באחרת:",
+                "<b>והשאר יפלו לנדבה.</b> דהוו כשאר מותרות של חטאת דאזלי לנדבה:",
+                "<b>והרי חטאת בעלת מום.</b> אבל אם חטאת תמימה, תיקרב היא והמעות ילכו לים המלח, הואיל וכיפרו הבעלים באחרת. וכל הנך אליבא דרבי דאמר אבודה בשעת הפרשה כגון הנך מעות דנמצאו קודם כפרה, אזלי לים המלח:",
+                "<b>והשניה תמות דברי רבי וחכמים אומרים כו׳</b> הכל מודים במתכפר בשאינה אבודה, שאבודה מתה. לא נחלקו אלא במתכפר באבודה, דרבי סבר המפריש לאבוד כאבוד דמי, כלומר המפריש תחת קרבן אבוד, דינו כאבוד. וכי היכי דאם נתכפר בשאינו אבוד, האבוד הנשאר כשימצא דינו שימות. הכי נמי כי נתכפר באחד מהן ואפילו באבודים, ילכו שאינן אבודים לים המלח. ורבנן סברי, לא אמרינן המפריש לאבוד כאבוד דמי. ודוקא המתכפר בשאינה אבודה והאבודה נשארה, האבודה מתה ואע״פ שנמצאת קודם כפרה. אבל אם נתכפר באבודה ונשארה שאינה אבודה, אינה מתה, אלא תרעה עד שתסתאב. והלכה כחכמים:"
+            ],
+            [
+                "<b>מוכרה ויביא בדמיה אחרת.</b> דמכי מכרה לאחר, חשיבה כאילו אינה בעולם. אבל כל זמן שהיא תחת בעלה בשעה שנתכפר באחרת, תמות. ורבי אלעזר ברבי שמעון סבר, כל זמן שהיא בעולם לאחר שנתכפרו הבעלים באחרת, בין שהיא תחת בעלה בין ביד אחרים, תמות. ואין הלכה כרבי אלעזר ברבי שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מערימין על הבכור.</b> להפקיעו מכהן ולהקריבו לחובתו:",
+                "<b>ילדה זכר יקרב עולה.</b> דבכור לא קדיש אלא מרחם, וכיון דמעיקרא אתפסיה בקדושה אחריתא, תו לא חיילא עליה קדושת בכורה:",
+                "<b>ואם נקבה זבחי שלמים.</b> לאו במבכרת מיירי, דאין הנקבה קדושה בבכורה דבעי לאערומי עלה. אלא בבהמת קדשים, דאם חטאת היא ונתעברה ורוצה להערים שלא ילך למיתה, דולד חטאת למיתה אזיל, ישנהו לקדושה אחרת. [וקמשמע לן] ולדות קדשים בהוייתן קדושים ולא במעי אמן, וכיון דעדיין לא קדשו קדושת אמן, מצי לארכובי עלייהו קדושה אחריתי, דלכי מתיליד לא הוי חטאת:"
+            ],
+            [
+                "<b>ילדה שני זכרים.</b> בבהמת חולין מיירי. דאי בבהמת קדשים, היאך דאקדישה עולה להוי עולה, ואידך קאי בקדושתה דאמיה. אלא ודאי בבהמת חולין, ולפיכך האי דלא קדיש דמיו חולין. ומיהו על שניהם חלה קדושת עולה, דהא אמר אם זכר עולה, ומשום דאיהו לא נדר אלא חדא, הלכך יקרב האחד לנדרו והשני ימכר לצרכי עולה ודמיו חולין:",
+                "<b>אין קדושה חלה עליהן.</b> דולדות קדשים בהוייתן הן קדושים ולא ממעי אמן, וכיון דהנך ביציאתן מן הרחם אינן ראויין להקרבה, לא קדשי. וחכמים פליגי על רבן שמעון בן גמליאל וסברי דולדות קדשים בקדושת אמן קיימי. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>האומר.</b> על ולדה של בהמה מעוברת:",
+                "<b>ולדה של זו עולה והיא שלמים דבריו קיימין.</b> שהרי קדושת הולד קדמה. אבל אמר היא שלמים ברישא, לה ולכל דאית בה אקדשה, והוי כמקדיש שתי בהמות לשלמים, וכי הדר ואמר ולדה עולה, הוי הולד שלמים. והכא לא שייך למימר בהוייתן ובמעי אמן, דכי אמרינן בהוייתן ולא במעי אמן, הני מילי בהקדישה ולבסוף נתעברה, דאיהו לא אתפסיה לעובר שום קדושה, אלא מקדושת אמיה קא קדיש. אבל במקדיש מעוברת, חשיב עובר לקבולי קדושה. ור׳ מאיר אית ליה תפוס לשון ראשון: ",
+                "<b>אם לכך נתכוין מתחלה</b> כשאמר היא שלמים לא נתכוין לולדה:",
+                "<b>הואיל ואי אפשר לקרות שני שמות כאחת.</b> שאין הפה יכול לדבר שני דברים כאחת:",
+                "<b>דבריו קיימין.</b> דאף בגמר דבריו אדם נתפס:",
+                "<b>נמלך ואמר ולדה עולה.</b> אע״פ שחזר בו תוך כדי דבור ואמר ולדה עולה, לא אמר כלום, הואיל ובשעה שהקדיש אמו לשלמים לא נתכוין שיהיה הולד עולה. משום דקיימא לן כל תוך כדי דבור כדבור דמי, חוץ ממקדיש ומימר ומגדף ועובד עבודה זרה ומקדש ומגרש, דהנך ששה אין החזרה מועלת בהן אע״פ שחזר בו תוך כדי דבור. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>תמורת עולה תמורת שלמים.</b> גרסינן, ולא גרסינן ותמורת שלמים:",
+                "<b>הרי זו תמורת עולה.</b> דתפוס לשון ראשון:",
+                "<b>דבריו קיימין.</b> וחציה תמורת עולה וחציה תמורת שלמים. והאי דלא קאמר תמורת עולה ושלמים ואמר תמורה אתרווייהו, משום דסבר אי אמינא תמורת עולה ושלמים תהיה קדושה ולא קריבה, כדין האומר חציה עולה וחציה שלמים שהיא קדושה ואינה קריבה, וטעה בהכי וסבר אימר תמורה אכל חד וחד כי היכי דתהוי קדושה גמורה ליקרב, הלכך אע״ג דאמר כי האי לישנא, לתרווייהו אכוין, ותרעה עד שתסתאב ותמכר ויביא בדמי חציה עולה ובדמי חציה שלמים, ובהכי עסקינן כגון שהיו לפניו עולה ושלמים כשהמיר את זו בהן. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>תחת זו חליפת זו תמורת זו.</b> כולן לשון תמורה הן:",
+                "<b>מחוללת.</b> לשון חילול הוא. ולא אמר כלום, שאין בהמת קודש תמימה יוצאה לחולין:",
+                "<b>ואם היה הקדש בעל מום יצא לחולין.</b> אע״פ שאינו שוה כמו ההקדש בעל מום. דדבר תורה אפילו הקדש שוה מאה מנה שחללו על שוה פרוטה, מחולל. ואע״פ שיצא לחולין מן התורה, צריך לעשות דמים מדרבנן, כלומר, להשלים הדמים שלא יתאנה ההקדש. אבל מן התורה אין אונאה להקדש, דכתיב (ויקרא כ״ה:י״ד) אל תונו איש את אחיו, אחיו ולא הקדש:"
+            ],
+            [
+                "<b>תחת חטאת או עולה.</b> סתם ולא אמר תחת חטאת זו או עולה זו:",
+                "<b>לא אמר כלום.</b> דכתיב (שם כ״ז) לא יחליפנו ולא ימיר אותו, עד שיהיה ההקדש ידוע ומיוחד כשממיר בו:",
+                "<b>תחת חטאת זו.</b> והיתה חטאת עומדת לפניו:",
+                "<b>הרי אלו לעולה.</b> משמע לדמי עולה. דאי אינהו גופייהו בעי לאקרובי, הוה אמר הרי אלו עולה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל האסורין לגבי מזבח.</b> שהן פסולים להקרבה. וקחשיב להו ואזיל:",
+                "<b>אוסרין בכל שהן.</b> ואפילו נתערבו אחד באלף כולן אסורים למזבח, אם אינו ניכר. וכולהו משכחת לה דאין ניכרים, חוץ מן הטריפה דלא משכחת לה שאינה ניכרת אלא כגון שנתערבה דרוסת הארי והזאב בנקובת הקוץ:",
+                "<b>הרובע והנרבע והמוקצה והנעבד.</b> פסולין למזבח. דאמר קרא (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם, ותניא, כל מקום שנאמר משחתם אינו אלא ערוה ועבודה זרה. ערוה, דכתיב (בראשית ו׳:י״ב) כי השחית כל בשר את דרכו. עבודה זרה, דכתיב (דבריפ ד׳) פן תשחיתון ועשיתם לכם פסל. ורובע ונרבע דתנן במתניתין, כגון דרובע או נרבע על פי עד אחד או על פי הבעלים, דאינה נסקלת בכך אבל פסולות הן לקרבן:",
+                "<b>מוקצה.</b> בהמה שהקצוה לעבודה זרה. ואינה פסולה להקרבה עד שיעשו בה מעשה לשם עבודה זרה, כגון שעבדו בו הכומרים אם הוא שור או גזזוהו אם הוא שה:",
+                "<b>ונעבד.</b> אינו אסור בהנאה אע״פ שעבדוהו, שאין בעלי חיים נאסרים בהנאה כשעובדים אותן, אבל נפסלים למזבח:",
+                "<b>ואתנן ומחיר.</b> בהדיא פסלינהו קרא (שם כ״ג) לא תביא אתנן זונה ומחיר כלב:",
+                "<b>וכלאים.</b> תיש הבא על הרחל:",
+                "<b>והטריפה.</b> דכתיב במעשר (ויקרא כ״ז:ל״ב) כל אשר יעבור תחת השבט, פרט לטריפה שאינה עוברת, וקרבן מזבח יליף ממעשר בהמה:",
+                "<b>ויוצא דופן.</b> שנקרעה אמו והוציאו העובר דרך הדופן. ומעטינן מקרא דכתיב (שם כ״ב) כי יולד, פרט ליוצא דופן:",
+                "<b>הוא אסור.</b> למזבח:",
+                "<b>ומה שעליו מותר.</b> דהא לא נעבד:",
+                "<b>הוא ומה שעליו אסור.</b> הוא אסור למזבח, ומותר אפילו באכילה, כדלקמן בסמוך. ומה שעליו, תכשיטים שעליו, אסורין בהנאה שהרי נעבדו ויש בהן תפיסת ידי אדם:",
+                "<b>זה וזה.</b> המוקצה והנעבד:"
+            ],
+            [
+                "<b>האומר לזונה.</b> אחת נכרית ואחת ישראלית, והוא שתהיה מחייבי לאוין ואין צריך לומר מחייבי כריתות ומיתות בית דין. אבל אתנן של פנויה והיא ישראלית אינו פסול למזבח, דאין זה אתנן זונה, שהרי לא נאסרה לכהונה בביאה זו. וכן אתנן שנתנה אשה לאיש, אינו פסול. אבל אתנן זכר, פסול:",
+                "<b>אפילו מאה כולן אסורים.</b> התנה עמה לתת לה טלה אחד באתננה ושלח לה אפילו מאה, לא אמרינן חד דאתני עמה הוי אתנן והנך אחריני כולם מתנה, אלא כולהו חשיבי אתנן ואסורין:",
+                "<b>ותלין שפחתך אצל עבדי.</b> בעבד עברי שאין לו אשה ובנים מיירי, שאין רשות ביד רבו למסור לו שפחה כנענית להוליד ממנה עבדים כיון שלא היתה לו אשה מתחלה, הלכך אתננה אסור לדברי חכמים. ורבי דאמר לא הוי אתנן, לית ליה האי סברא, דודאי אפילו אין לו אשה ובנים רבו מוסר לו שפחה כנענית. אי נמי, אפילו אית ליה האי סברא, סבר הואיל ועבד עברי הותר מכללו בשפחה כנענית, לא חשיב אתנן זונה. ואין הלכה כרבי:"
+            ],
+            [
+                "<b>אחד נטל עשרה טלאים ואחד נטל תשעה טלאים וכלב.</b> כנגד העשרה טלאים שנטל חברו. העשרה טלאים שכנגד התשעה וכלב, כולם אסורים משום מחיר כלב. והתשעה שעם הכלב מותרים. ובגמרא פריך, אמאי שכנגד הכלב כולם אסורים, ניפוק חד להדי כלבא והנך כולהו לישתרו. ומשני, הכא במאי עסקינן כגון דטפי דמי כלב מחד מינייהו, שאין באותן שכנגדו טלה שוה דמי הכלב, דהשתא שייכי דמי הכלב בכולהו. כגון שאותן שכנגדן שוין כל אחד דינר דהוי עשרה דינרין, ואותן תשעה שעמו שוין כל אחד דינר חסר מעה דהיינו תשעה דינרים פחות תשע מעות, והכלב שוה דינר ותשע מעות, נמצא באותן עשרה שכנגד התשעה וכלב יש בהן תשעה, שבכל אחד מהן יש בו מעה מחיר כלב, והעשירי כולו מחיר כלב:",
+                "<b>שנים ולא ארבעה.</b> שניהם דכתב קרא פלגינא ליה כאילו כתב שנים הן. שנים, אשמועינן דוקא אתנן זונה ומחיר כלב ולא ארבעה אתנן כלב ומחיר זונה. והן, משמע הן ולא ולדותיהן:"
+            ],
+            [
+                "<b>נתן לה כספים הרי אלו מותרים.</b> לקנות מהן בהמה לקרבן וסולת למנחות:",
+                "<b>יינות שמנים וסלתות אסורים.</b> אבל חטים ועשאן סולת זיתים ועשאן שמן ענבים ועשאן יין, הרי אלו מותרים, דדרשינן שניהם, הם ולא שנוייהן ולא ולדותיהן:",
+                "<b>נתן לה מוקדשים.</b> כגון הפריש טלה על פסחו ולאחר זמן אמר לזונה הבעלי לי והימני על פסחי באתננך. סלקא דעתך אמינא הואיל ואדם רשאי למנות אחרים על פסחו, ממוניה הוא, ואימא ליחול עליה אתנן, קמשמע לן דלא. דאמר קרא לכל נדר, להוציא את הנדור כבר:",
+                "<b>עופות.</b> של חולין:",
+                "<b>הרי אלו.</b> פסולים להקרבה, שאתנן ומחיר חל עליהן:",
+                "<b>עופות שאין המום פוסל בהן.</b> דאמר קרא (ויקרא כ״ב:י״ט) תמים זכר [בבקר] בכשבים, תמות וזכרות בבהמות, ואין תמות וזכרות בעוף:",
+                "<b>לכל נדר.</b> כל, להביא את העוף, שאף הוא בא בנדר, שאתנן ומחיר חלים עליו:"
+            ],
+            [
+                "<b>כל האסורים לגבי המזבח.</b> כגון בהמה שנרבעה כשהיא חולין ואח״כ נתעברה וילדה, הולד מותר לקרבן, שהזכר של היתר שבא על בהמה זו והיא שהיא אסורה, שניהן גרמו לולד שיבוא, וזה וזה גורם מותר. אבל נרבעה כשהיא מעוברת, הולד פסול לקרבן, דהיא וולדה נרבעו:",
+                "<b>ולד טריפה.</b> לא יקרב. אבל להדיוט דברי הכל שרי, דלאו מגופה קא רבי. ופלוגתא היא באלו טריפות [דף נ״ח], איכא למאן דאמר טריפה יולדת, ואיכא למאן דאמר טריפה אינה יולדת. למאן דאמר טריפה יולדת משכחת לה כגון שנטרפה ולבסוף עיברה, ובהא פליגי, דר׳ אליעזר סבר זה וזה גורם אסור, ורבנן סברי זה וזה גורם מותר. ולמאן דאמר טריפה אינה יולדת משכחת לה כגון שעיברה ולבסוף נטרפה, ובהא פליגי, דר׳ אליעזר סבר עובר ירך אמו הוא, ורבנן סברי עובר לאו ירך אמו הוא. ואין הלכה כר׳ אליעזר:",
+                "<b>כשרה שינקה מן הטריפה פסולה.</b> כל אותו היום שינקה מעת לעת היא פסולה להקרבה, הואיל ויכולה לעמוד על אותו חלב בלא אכילה אחרת, ואינו מתאכל ממעיה עד שישלם מעת לעת. אבל לאחר שנתאכל ממעיה מודה ר״ח שהיא כשרה, דאפילו בהמה שנתפטמה בכרשיני עבודה זרה הכל מודים שהיא כשרה למזבח. ואין הלכה כרבי חנינא בן אנטיגנוס:",
+                "<b>שאין פודים את הקדשים להאכילן לכלבים.</b> דבפסולי המוקדשים שנפדו כתיב תזבח ואכלת בשר, ודרשינן תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בקדשי מזבח.</b> שקדשי מזבח עושים תמורה. ודוקא בהמות של קדשי מזבח. אבל עופות ומנחות אין עושין תמורה. וקדשי בדק הבית אין עושין תמורה, לעיל בסוף פרק קמא ממעטינן לקדשי בדק הבית מקרא דלא עבדי תמורה:",
+                "<b>משום פגול ונותר וטמא.</b> כולהו בשלמים כתיבי, ושלמים בכלל כל הקדשים היו, ולמה יצאו, להקיש אליהן, לומר לך מה שלמים מיוחדים קדשי מזבח, אף כל קדשי מזבח:",
+                "<b>ולדן וחלבן אסור לאחר פדיונן.</b> חלבן, דכתיב בשר, ולא חלב. ולדן כגון דאיעבר לפני פדיונן ואוליד לאחר פדיונן, דלית להו תקנתא לאקרובינהו, דמכוח קדושה דחויה קא אתיא, לפרקינהו, לא אלימא מלתא למתפס פדיונן. אבל נתעברו לאחר פדיונן, כולד צבי ואיל נינהו ומותרים. ובקדשי בדק הבית אפילו איעבור קודם פדיונן מותרים, דלא אקדשינהו אלא לדמי ולא חמירא קדושתייהו כולי האי:",
+                "<b>ואין נותנים מהם.</b> מקדשי מזבח:",
+                "<b>לאומנים.</b> שבונים במקדש:",
+                "<b>בשכרן.</b> שהם נוטלים שכר מקדשי בדק הבית, דאמר רחמנא (שמות כ״ה:ח׳) ועשו לי מקדש, לי משלי, דהיינו מקדשי בדק הבית:"
+            ],
+            [
+                "<b>חל על הכל.</b> ואפילו בבהמה טמאה ובאבנים:",
+                "<b>ומועלין בגידוליהן.</b> שהמקדיש בהמה לבדק הבית, מועל בחלבה. ואם הקדיש תרנגולת, מועל בביצתה. משא״כ בקדשי מזבח, שחלב של מוקדשים וביצת תורים לא נהנים ולא מועלים:",
+                "<b>ואין בהן הנאה לכהנים.</b> אבל בקדשי מזבח יש מהם שהבשר נאכל לכהנים ויש מהן שנהנין בעור:"
+            ],
+            [
+                "<b>אין משנין אותן מקדושה לקדושד.</b> קדשי מזבח לא יעשה שלמים עולה, ולא עולה שלמים, וכן הקדש לבדק ההיכל אין משנין אותו לבדק המזבח, וכל כיוצא בזה:",
+                "<b>ומקדישין אותן.</b> אקדשי מזבח קאי:",
+                "<b>הקדש עילוי.</b> כגון אם אמר על עולה הרי זו לבדק הבית, מעלין אותה בדמים לפי מה שיש לו בה ונותן לגזבר כדתנן בערכין, מחרים אדם את קדשיו, אם נדר נותן דמיהן, ואם נדבה נותן את טובתן. כלומר, אם בהמה זו היתה נדר כגון דאמר הרי עלי עולה והפריש זו לנדרו, כיון דאם מתה או נגנבה חייב באחריותה נמצאת כולה שלו, ונותן כל דמיה לחרם לכהן. והוא הדין נמי אם התפיס לבדק הבית קדשי מזבח. ואם נדבה, יאמר הרי זו עולה, דאם מתה אינו חייב באחריותה, נמצא שאין לו חלק בה אלא טובת הנאה דרשאי ליטול דבר מועט כדי שיתן עולה זו לבן בתו כהן, ואותה טובת הנאה נותן לבדק הבית:",
+                "<b>ומחרימין אותן.</b> אם החרים קדשי מזבח, נותן לכהן את העילוי כדפרישית. אבל קדשי בדק הבית שהתפיסן בין לקדשי מזבח בין לחרמי כהנים, לא עשה ולא כלום, שאינן שלו ואין אדם מקדיש דבר שאינו שלו. כך כתב רמב״ם:",
+                "<b>ואם מתו.</b> קדשי מזבח, אפילו לאחר שהוממו, אבל עדיין לא נפדו:",
+                "<b>יקברו.</b> ואינו יכול לפדותן ולהאכילן לכלבים. ואפילו למאן דאמר פודין את הקדשים להאכילן לכלבים, הני מילי כשנטרפה דאפשר לה בהעמדה והערכה, אבל משמתו דאי אפשר לקיים בהו והעמיד והעריך, אין פודין אותן:",
+                "<b>ר׳ שמעון אומר קדשי בדק הבית אם מתו יפדו.</b> קסבר ר׳ שמעון דלא נאמר והעמיד והעריך אלא בקדשי מזבח ולא בקדשי בדק הבית. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>ואלו הן הנקברים.</b> משום דאיסורי הנאה נינהו:",
+                "<b>הפילה שליא תקבר.</b> דאין שליא בלא ולד:",
+                "<b>ושער נזיר.</b> טמא. דאילו שער נזיר טהור כשמגלח ביום מלאת ימי נזרו, בשריפה הוא ולא בקבורה:",
+                "<b>חולין שנשחטו בעזרה ישרפו.</b> משום דמחלפי בקדשים שאירע בהם פסול טומאה או פסול נותר, וטעו למימר בהו נמי יקברו, ואנן ילפינן מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש בשריפה, הלכך חולין שנשחטו בעזרה נמי בשריפה:",
+                "<b>וכן חיה שנשחטה בעזרה.</b> ואע״ג דחיה ליכא למגזר בה דלמא טעו לקבור קדשים פסולים דהא כולי עלמא ידעי דחיה במוקדשים ליכא ולא אתי לאחלופי, אפילו הכי תשרף. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חמץ בפסח.</b> מתניתין ר׳ יהודה היא, דאמר [פסחים כ״ח ע״ב] נותר בבל תותירו וחמץ בבל תותירו, מה נותר בשריפה אף חמץ בשריפה. ואינה הלכה:",
+                "<b>ותרומה טמאה.</b> דכתיב (במדבר י״ח:ח׳) ואני הנה נתתי לך את משמרת תרומתי, בשתי תרומות הכתוב מדבר, אחת תרומה טהורה ואחת תרומה טמאה, וכתיב לך, שלך תהא להסיקה תחת תבשילך:",
+                "<b>ערלה.</b> מכלאי הכרם גמר, וכלאי הכרם דכתיב (דברים כ״ב:ט׳) פן תקדש, תוקד אש:",
+                "<b>את שדרכו לישרף.</b> אערלה וכלאי הכרם קאי, אוכלים של ערלה ושל כלאי הכרם שדרכן לישרף ישרפו, משקין שאין דרכן לישרף יקברו:",
+                "<b>ומדליקין בפת ובשמן של תרומה.</b> משום דכלל תרומה טמאה עם חמץ בפסח וערלה וכלאי הכרם דאיסורי הנאה נינהו, כי היכי דלא תטעי לומר שגם תרומה טמאה אסורה בהנאה, הדר תנא ומדליקין ליהנות בפת ובשמן של תרומה טמאה:"
+            ],
+            [
+                "<b>חוץ לזמנן.</b> על מנת לאכלן חוץ לזמנן או חוץ למקומן:",
+                "<b>ישרפו.</b> מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש שהן בשריפה:",
+                "<b>אשם תלוי.</b> אם שחטו וקודם זריקת דמו נודע לו שלא חטא, דהשתא הוי חולין בעזרה:",
+                "<b>חטאת העוף הבאה על הספק.</b> כגון אשה שהפילה ספק ולד ספק רוח, כיון דחטאת יולדת מן העוף הוא כדכתיב (ויקרא י״ב:ו׳) ובן יונה או תור לחטאת, מביאתה על הספק, דהואיל ואינה נקטרת לא איכפת לן אי זרק דם על הספק, ואינה נאכלת, דשמא לאו ולד הוה וחולין היא זו ונבילה, דאין חולין נאכלים במליקה, ותשרף דהויא כשאר קדשים פסולים:",
+                "<b>יטילנה לאמה.</b> אמת המים היתה עוברת בעזרה ויוצאת לנחל קדרון. ואיידי דעוף רך הוא מתמקמק ויוצא בקילוח המים:",
+                "<b>כל הנשרפין לא יקברו.</b> דלמא חפר אינש ומשכח להו ואכיל להו:",
+                "<b>וכל הנקברין לא ישרפו.</b> משום דכל הנקברים אפרן אסור. וכל הנשרפין כגון חמץ ותרומה וכלאים, אפרן מותר לכיבוס בגדים. וכן כל הנשרפין דהקדש, נמי אפרן מותר, חוץ מתרומת הדשן דכתב ביה רחמנא (שם ו׳) ושמו אצל המזבח. ותניא, ושמו, בנחת. ושמו, כולו. ושמו, שלא יפזר:",
+                "<b>רבי יהודה אומר כו׳.</b> ואין הלכה כרבי יהודה בכל הנך תלתא בבי דמתניתין."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה תמורה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..2d77cc852856031c251bf057663f0bb488fee779
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,814 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Zevachim",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה זבחים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "כל הזבחים שנזבחו שלא לשמן – as for example, that it was slaughtered as a burnt offering for the sake of a peace-offering.",
+                "כשרים – and he will sprinkle their blood and offer sacrifices on the altar for their sake. For through their holiness they exist and it is forbidden to change them.",
+                "אלא שלא עלו לבעלים לשם חובה (they do not go to the owner’s credit in fulfillment of an obligation) – and one must another for his obligation or fo his vow and slaughter it for its sake. For Scripture stated (Deuteronomy 23:24): “You must fulfill what has cross your lips and perform what you have voluntarily vowed to the LORD your God, [having made the promise with your own mouth];” if it is a voluntary [gift], it is now a vow, and if it is vow, it is not a voluntary [gift], but rather, this is what he said: if according to what you have vowed you have performed, that it was slaughtered for the sake of a vow and for the sake of the owners, it will be a votive offering, and the owner has fulfilled the obligation of his vow. But if not, that the sacrifice was slaughtered for the sake of the owners, it will be a free-will offering, meaning to say, that it is fit, as if he brought it as a free-will offering. But, he did not fulfill his vow, for it did not count for the owners for the sake of an obligation. And especially the sacrifice of an individual which has owners, but communal sacrifices that were not offered for their sake, they counted for the community for the sake of the obligation, for the slaughter decides the purpose for what they are appropriate for him. And especially when he slaughtered them explicitly not for their sake, then we say that they did not count for the owners for he sake of an obligation, But if he merely slaughtered them, they counted for the owners for an obligation.",
+                "חוץ מן הפסח – for regarding the Passover offering, it is written (Deuteronomy 16:1): “and offer a Passover sacrifice [to the LORD your God],” util all your actions will be for the sake of the Passover sacrifice, and further I is written (Exodus 12:1וחטא7): “and you shall say, ‘It is the Passover sacrifice [to the LORD’],”that the sacrifice will be for the sake of the Passover offering, and these two Biblical verses, one to invalidate if it was done not for the sake of the Passover offering, and one to invalidate if it was not done for the sake of its owners.",
+                "וחטאת – for regarding the sin-offering, there are two Biblical verses written, it is written (Leviticus 4:33): “and It shall be slaughtered as a purification offering,” that the slaughtering should be for the sake of a sin-offering, and it is written (Leviticus 4:25): “The priest shall take [with his finger] some of the blood of the purification offering [and put it on the horns of the altar of burnt offering],” until the reception of the blood and its sprinkling will be for the sake of the sin-offering, (Leviticus 4:31): “Thus the priest shall make expiation for him,[and he shall be forgiven],” for him, but not on his colleague, which is identical to that it will be for the sake of the owners. “For the sin of which he is guilty” (Leviticus 4:28, 35), that it will be for the sake of that sin. And it (i.e., the Torah) didn’t say to us that a sin-offering that is not for its own sake is invalid, but rather, that when he slaughtered it for the sake of other Holy Things, but if he he slaughtered it for non-sacred things it is appropriate/fit, but it does not count for the owners for the sake of the obligation, as it is written (Leviticus 22:15): “But [the priests] must not all ow the Israelites to profane the sacred donations,” Holy Things profane holy things, but non-sacred things do not profane holy things.",
+                "הפסח בזמנו – is invalid when it is not for its sake all the time of its being slaughtered, which means from the middle of the day on the Eve of Passover until the evening. But prior to that and after that, we hold that the Passover offering on the other days of the year is a peace-offering. And all of its laws are like that of peace-offerings.",
+                "אף השא – as the reason will be explained further one, the sin-offering comes [as atonement for] a sin, etc. as it is written ((Leviticus 7:7): “The reparation offering is like the purification offering.” But the Rabbis hold it is a sin-offering, which is witten concerning it as an exclusion, which is invalid. But the guilt offering, that doesn’t have an exclusion written concerning I is fit. But if you waya that regarding the guilt offering it is written that it is “a reparation offering” (Leviticus 7:5). But, it is not stated other than after the offering of those portions of the sacrifice on the altar, abut if he comes to exclude that which is not for its own sake that it is invalid, prior to the offering of the parts of the sacrifice on the altar, it should have been written [in the Torah]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.",
+                "שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.",
+                "שחטן – for the rest of the sacrifices.",
+                "לשם גבוה מהן – as will be explained further on. They are fit.",
+                "שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.",
+                "פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.",
+                "בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder."
+            ],
+            [
+                "רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/",
+                "בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.",
+                "שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).",
+                "כל הזבחים הנאכלים – but not the burnt offering.",
+                "ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering."
+            ],
+            [
+                "קבל והלך וזרק – either or is taught. When he slaughtered it not for their own sake, or received he blood in a bowl out of which the sprinkling is done, or he brought the blood to the [golden] altar, or sprinkled/cast it. Each of these four [acts] of Divine service that he did not for their sake, with regard to the Passover offering or with the sin-offering, he has invalidated. But with the rest of the offerings, they did not count for the owners for the sake of their obligation, even if he did one of these four [acts] of Divine service for their own skae and not for their own sake together, whether he advanced the thought for their own sake to the thought not for their own sake, whether that he advanced the thought not for their own sake to the thought for their own sake, in every matter, it is invalid.",
+                "אבל אפשר שלא בהלוך – therefore, it is not considered to become ineligible. But the Sages state, that evefn though it is possible without conveying [the blood], one’s thought invalidates it. For Divine service which is possible to nullify is called Divine service, and conveying the blood is Divine Service, which is invalid with a foreigner (i.e., a non-Kohen), as it is written (Leviticus 1:5: “[The bull] shall be slaughtered [before the LORD;] and Aaron’s sons, the priests, shall offer [the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from reception and onwards is the command of the priesthood.",
+                "המהלך במקום שהוא צריך להוליך – this conveying, thought invalids it. How so? They received it [the blood] outside there from the altar and brought it inside, that they came close to the side of the altar. This is the conveying that needs to be done, and the thought/intention invalidates it. If they received it inside near the altar and brought it outside, that is a conveying that is unnecessary and thought/intention does not invalidate it. If he then went back and brought it inside, this is the conveying that is needed. But the Halakha is not according to either Rabbi Eleazar nor according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "כל הזבחים שקבל דמן זר – who is not a Kohen, it is disqualified. As it is written (Leviticus 22:2): “[Instruct Aaron and his sons] to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane [My holy name, Mine the LORD’s],” teaches about the foreigner (i.e., non-Kohen) who transgressed, who profaned the Holy Things.",
+                "אונן – a person who sustained a loss of one of the relatives that he is obligated to mourn over them, all the day of the death is called Onen/a mourner before the burial of a kinsman, and he is forbidden to eat Holy Things, but if he served (nevertheless) and profaned . Except for the High Priest who offers sacrifices as a mourner prior to the burial of a kinsman [one is normally obligated to mourn for].",
+                "וטבול יום – that his purification is not completed until [after] sunset, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations, for they are his food].”",
+                "ומחוסר בגדים – a common priest who served with less than four [sets of] garments. And a High Priest who served with less than eight [sets of garments] and because he is lacking priestly garments (which renders the offerings he sacrifices unit, and he is punishable by death at the hands of Heaven – see Exodus 29:9 and Tractate Zevakhim 17b) is disqualified, and similarly someone wearing an excess of priestly garments is disqualified. And similarly, if there was something that interposes between the priest’s undercoat/כתונת and the undergarments/drawers, he is disqualified, for the All-Merciful stated (Leviticus 6:7): “[The priest shall dress in linen raiment,] with linen breeches next to his body,” so that there will be nothing that interposes between the clothing to his skin, but he does don/wear the phylacteries of the head because they are placed on his hair which are visible between the front plate/ציץ (worn by the High Priest across his forehead which is made of gold, extending from one ear to the other – see Exodus 28:36-38) and the priest’s turban/מצנפת.",
+                "ומחוסר כפורים (lacking atonement – who must bring a sacrifice to complete it) – as for example, the man or woman with a flux (i.e., זב וזבה ), the leper and the woman who gave birth that completed their purification but had [yet] brought their sacrifices. And we find that the All-Merciful wrote regarding a woman who gave birth (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure,” it follows that until here, she is impure. And the same law applies to all of the ret of those who are impure who require a sacrifice, that they [remain] in their state of impurity until they bring their atonement as regards partaking of Holy Things and to come to the Sanctuary.",
+                "ושלא רחוץ ידים ורגלים – because it is stated regarding the sanctification of the hands and feet that it is a law for all times, and it is stated regarding the raiment of the priesthood as a law for all times, just as concerning the raiment of the priesthood, if he served lacking priestly garments (see Exodus 29:9: “And gird both Aaron and his sons with sashes. And so they shall have priesthood as their right for all time.”), it is disqualified, even if he served without washing his hands and feet, he is disqualified. And the other of sanctifying his hands and feet: He doesn’t stand nor does he sit, but he reclines, and he places his right hand on top of his right foot and his left hand on top of his left foot, and rubs his feet with his hands when he is sanctifying [himself]. But he is not permitted to sanctify [himself] in the basin (i.e., laver for the priests in the Temple court) itself, but rather from the water that comes out from it, as it is stated (Exodus 30:19): “And let Aaron and his sons wash their hands and feet [in water drawn] from it,” but not in it, and all of the waters are fit for sanctification, and even if they are not fresh waters.",
+                "וערל – if he served, he is disqualified, as it is written in Ezekiel (44:9): “Let no alien, uncircumcised in spirit and flesh, [enter My sanctuary],” an analogy of words in close proximity is made between ערל/uncircumcised and בן – נכר/alien, just as an alien if he served is disqualified, so too is the case of the uncircumcised.",
+                "יושב – as it is written (Deuteronomy 18:5): “[For the LORD your God has chosen him and his descendants, out of all of your tribes], to be in attendance/לעמוד לשרת (literally, “to stand to serve”) [in the name of the LORD for all time],” that there should not be service other than while standing.",
+                "עומד על גבי כלים – since the floor of the Temple courtyard sanctifies, and the sacred vessels sanctify the thing that comes in contact with them, jus as sacred vessels require that thee is nothing that interposes between it and sacred vessels, even the floor, there should not be a thing that interposes between it and the floor. And needless to say utensils that are not a kind of flesh/meat definitely interpose, bu even the animal which is a kind of meat/flesh, and needless to say, the animal which is not a kind of human being, but rather even the feet of his colleague which are a kind of human being interposes.",
+                "קבל בשמאלו פסל – as it is written (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification offering and put it [on the horns of the altar of burnt offering],” which teaches that he the reception of the blood nor the putting it [on the horns of the altar of burnt offering] should be other than with the right [hand], for it is derived from the [law of the] leper, as it is written concerning it (Leviticus 14:16): “And the priest shall dip his right finger [in the oil that is in the palm of his left hand and sprinkle some of he oil with his finger seven times before the LORD].”",
+                "ור\"ש מכשיר – he holds that this Biblical verse is expounded in back of him and not in front of/before him, therefore, the finger of “and put it” (Leviticus 4:25) as it is written refers to in back of him, and not as “[the priest] shall take” (ibid.,) which is written in front of him. But the Rabbis hold that this Biblical verse is expounded [both] in front of him/before him and in back of him, for when it is written, “with his finger,” it refers to both, to the taking that is before him/in front of him and to the putting which is in back of him. And the Halakha is according to the Sages.",
+                "נשפך על הרצפה – for the blood was not received in a vessel.",
+                "ואספו – as it is written (Leviticus 16:14): “He shall take some of the blood of the bull [and sprinkle it with his finger over the cover on the east side],” what is “from some of the blood of the bull?” If you might think , and even from part of the blood, but it is written (Leviticus 4:18): “and all the rest of he blood he shall pour out [at the base of the altar of burnt offering],” so we see that he receives all of the blood, but rather it is called, that he takes blood from the bull, from the bull he will receive it, but not from the ground. For they deduct one letter from this word and add it to another word and expound upon it.",
+                "נתנו על הכבש שלא כנגד היסוד פסול – but nevertheless the owners have been expiated/forgiven, but the meat is not eaten. For the All-Merciful stated regarding the blood (Leviticus 17:11): “and I have assigned it to you for making expiation for your lives upon the altar,” since the blood arrived to he altar, the owners were expiated/forgiven.",
+                "נתן את הנתנים למטה – from the red line/חוט הסיקרא (a line painted in red encircling the Temple altar at precisely half its height. This marking was necessary because the blood of animal sin-offerings and birds brought as burnt offerings was sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line), which encircled the altar in the middle. And the blood which was placed in the five upper cubits which are above from the red line are called “placed above” and those that were placed in the five lower cubits which are below from the red line are called “placed below.”",
+                "הניתנים בפנים – that their bloods required sprinkling on the golden altar.",
+                "בחוץ – on the outer altar.",
+                "פסול – and they are forbidden for consumption.",
+                "ואין בו כרת – a person who eats from the meat of the Holy Things that whose blood was disqualified in these disqualified things, but he is not punished with extirpation."
+            ],
+            [
+                "השוחט את הזבח – peace-offerings or other [sacrifices] that are consumed.",
+                "כזית מעור האליה – but it comes to tell us that the skin of the fat tail is not like the fat tail itself, for he considers to eat something which is normally eaten, and therefore it is invalid, for if it is like the fat tail, one has in mind the undue intention in the performance of a sacrificial ceremony to eat something which is generally to be offered as incense (i.e., burned) and it is was not invalid, as is taught in the Mishnah (see Mishnah 3 of this chapter) shortly further on, to eat something which is usually eaten or to offer as incense something offered as incense (i.e., entrails) it is invalid.",
+                "ואינו ענוש כרת – rhe person who eats it, and even outside, and he is not published with extirpation.",
+                "ולאכול את בשרו למחר – but one cannot establish it for peace-offerings, but rather for the thanksgiving offering and the sin-offering, for whereas regarding peace offerings, it is its appropriate time. But to cast its blood or to burn its sacrificial portions, even for a peace-offering, it would be on the morrow outside its appropriate time.",
+                "פגול וחייבים עליו כרת – the person who eats it and even, at its appropriate time, he punished with extirpation."
+            ],
+            [
+                "השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”",
+                "ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.",
+                "כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): \"לא ירצה\"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar."
+            ],
+            [
+                "בשתיקה – without an intention that renders it invalid.",
+                "הפסח והחטאת ששחטן שלא לשמן – they are removed from being offered with improper intention. But the rest of the sacrifices (especially peace-offerings) there is not [the category] of not for its own sake to remove them from improper intention, for they are valid when not offered for their own sake."
+            ],
+            [
+                "לאכול בזית בחוץ וכזית למחר – this is the same thing that they said, but the first clause [of the Mishnah] speaks about two actions: that he slaughtered it on the condition of eating an olive’s bulk outside [its appropriate place, and he received it on account to eat an olive’s bulk on the morrow [outside of its appropriate time]. But here, [we are speaking] of one action, that he slaughtered it on the condition of eating an olive’s bulk on the morrow [not at the appropriate time] and an olive’s bulk outside [not in its appropriate place].",
+                "ר' יהודה אומר– He disputes our entire Mishnah. He does not hold that the intention of other things that are forbidden remove one from an improper intention, unless it his invalid behavior preceded his improper intention. And he also disputes regarding the issue of one action, for he holds by the first language used. But the Halakha is not according to Rabbi Yehuda.",
+                "לאכול כחצי זית ולהקטיר כחצי זית – but both o them are outside of the proper time or outside of the proper place.",
+                "כשר שאין אכילה והקטרה מצטרפין – to make it invalid. For here there lacks an appropriate measure (regarding the place it was offered) and there it lacks an appropriate measure (regarding the time it was offered)."
+            ]
+        ],
+        [
+            [
+                "כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.",
+                "לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.",
+                "וכולן – those that are invalidated.",
+                "שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.",
+                "אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it."
+            ],
+            [
+                "יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.",
+                "נתנו – that which was invalid.",
+                "על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b)."
+            ],
+            [
+                "לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.",
+                "ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "קיפה (jelly, sediments of boiled meat) – spices/seasoning and very fine [portions of meat] that are in rim at the bottom of the vessel.",
+                "אלל (fatty substance, offal of meat) – the remnants of the meat that are attached to the skin at the time of flaying [of the sacrifice]. Another explanation: the sinew of the neck that is hard and is not appropriate for consumption, that we call KAPILO in the foreign language.",
+                "הקרנים והטלפים – and even what is in them close to the flesh that we cut/sever them, blood comes out from it, is not considered like flesh/meat.",
+                "ואין חייבין עליהם משופ פיגול – if the sacrifice was disqualified by improper intention/פיגול, that he intended to eat its meat outside of the appropriate time, but ate from these, he is exempt.",
+                "וטמא – if he ate from one of these while in bodily impurity from a kosher sacrifice, he is not liable because of eating Holy Things while in an impure bodily state."
+            ],
+            [
+                "השוחט את המוקדשין – whenever that it (i.e., the Mishnah) uses this language, it speaks of females.",
+                "שליל (embryo) – that is in her womb",
+                "שליא (after-birth, placenta) – the skin that covers the fetus, this intention does not invalidate the sacrifice. For the embryo and the placenta are not the body of the sacrifice [in the strictest sense] (see Tractate Temurah 31b).",
+                "לא פיגל – this is what he said: A person who slaughters the [female] consecrated animal to eat the fetus or the placenta outside of its [appropriate] place, did not make it invalid. And if he intended to eat from them outside of its [appropriate] time, did not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7).",
+                "חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול – if he had an inappropriate intention with a sacrifice and consumed from the milk that was in its breasts, he is not liable for it because of an inappropriate intention, for it is not the main part of the sacrifice."
+            ],
+            [
+                "להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.",
+                "ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.",
+                "וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard."
+            ]
+        ],
+        [
+            [
+                "בית שמאי אומרים כל הניתנין על מזבח החיצון – there are those from them that require four gifts. And there are those from them that require two [gifts] which are four [gifts]. And are [those] that require one gift as is taught in the Mishnah in the other chapter (i.e., the next chapter, Mishnayot 3-8). But now that it said that for all of them that he did not give anything other than one gift, de facto, he has expiated, as it is written (Deuteronomy 12:27): “and of your other sacrifices, the blood shall be poured out [on the altar of the LORD your God],” one pouring is implied, for it is not written “all around,” that would imply two gifts which are four.",
+                "ובחטאת שתי מתנות – three portions wee stated regarding the outer sin offerings in Leviticus, one with the male goat of the chieftain (Leviticus 4:22-26), and two concerning the sin offerings/purification offering of the individual (Leviticus 4:27-35), one with a female lamb (Leviticus 4:32 and following) and one with a female goat (Leviticus 4:28 and following). With two of them, it is written as (Leviticus 4:30,34), the word\"קרנת [מזבח]\" /”horns [of the altar] is written defectively, and one of them (Leviticus 4:7 – “The priest shall put some of the blood on the horns of the altar/קרנות המזבח of aromatic incense,” it is written in full. But the School of Shammai has the tradition of the traditional reading of Scripture (vowels) which must guide us/אם למקרא (as opposed to that of אם למסורת/he traditional Scripture text (without vowels) is authoritative in Biblical interpretation), there are hence, six, but there are only four on the altar [itself], and the two extra were not said other than that Scripture taught them to invalidate an act by omission, but the School of Hillel holds that regarding these of the traditional reading of the vowels/אם למקרא – that implies six and the others are of the אם למסורת –which it implies, four therefore is one more than the traditional Scripture text (without vowels) and one less than from the traditional reading of Scripture, and that would make five, four for the Mitzvah and one to invalidate an act by omission, but if he gave one gift, he has made expiation.",
+                "לפיכך – the sin-offering and all of the offerings, according to the School of Hillel, and according to the School of Shammai all of the other offerings outside of the sin-offering, if he placed the first in the proper manner (i.e., in silence) but the second with the intention of eating the flesh outside of its appropriate time, he has atoned, and the sacrifice is fit to be offered through the first gift, for the second does not permit the flesh, as it was permitted through the first gift. Therefore, it is not disregarded.",
+                "נתן את הראשונה חוץ לזמנה וכו' פיגול וחייבין עליו כרת – for the intention is not outside of its place and the second removes it from being an offering disqualified by improper intention, it was established with the first [sacrifice] when all who were permitted to it offered it up."
+            ],
+            [
+                "אם חסר אחת מכל המתנות לא כפר – for regarding the bull for the whole community of Israel [that had erred] that the mater escapes the notice of the congregation it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering; he shall do the same with it,” and this is a verse that is not necessary, for all of his Divine Services are explained in it, but rather it comes to multiply the warning of the sprinklings that are in it. And it means this, and he did for him as I have written for you his Divine Services, and he repeated them to invalidate by an act of omission for if he left out of one of the gifts he did not atone.",
+                "לפיכך (אם נתנן כולן כתקנן) – for since all of them permit, this one does not permit without that one, and this one does not invalidate without that one.",
+                "ואחת שלא כתקנה – with an intention outside of its [appropriate] time.",
+                "פסול – for it was not permitted with the first [sprinklings].",
+                "ואין בו כרת – for we don’t have an improper intention that disqualifies with a half that permits."
+            ],
+            [
+                "אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.",
+                "הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [is eaten on the third day; it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.",
+                "והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.",
+                "מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.",
+                "מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).",
+                "ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.",
+                "והדם – which permits it.",
+                "והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.",
+                "וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.",
+                "לוג שמן של מצורע – its remnants are consumed.",
+                "אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.",
+                "ור\"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.",
+                "בין לאדם בין למזבח – whether this or that."
+            ],
+            [
+                "העולה דמה מתיר את בשרה למזבח – as it is written (Leviticus 1:6): “dashing the blood [against all sides of the altar which is at the entrance of the Tent of Meeting],” and afterwards (Leviticus 1:8): “[And Aaron’s sons, the priests] shall lay out the sections.”",
+                "ואת עורה לכהנים – as it is written (Leviticus 7:8): “[So, too, the priest who offers a man’s burnt offering shall keep] the skin of the burnt offering that he offered,” it is not other than after the tossing/sprinkling [of the blood].",
+                "חטאת העוף – which is eaten by the Kohanim. We derive it from what is written (Leviticus 16:16): “whatever their sins,” to conclude the sin-offering of fowl so that you would not say that it died on its own.",
+                "פרים הנשרפים – the bull of the anointed priest and the bull for an unwitting communal sin [as a result of an errant Halakhic decision handed down by the Great Sanhedrin] (Talmud Tractate Horayot 2a and Chapter 1, Mishnah 5) and the bull of Yom Kippur.",
+                "ושעירים הנשרפים – the goat of Yom Kippur and the goats of the idolaters. All of these require the blood being sprinkled inside, and their portions of the offerings consumed upon the altar offered on the altar of the burnt-offering and the rest of the meat is burned in the place of the ashes [outside of Jerusalem where the ashes from the altar were deposited; the Yom Kippur goat and other public sin-offerings that were not eaten were burned there], But since their blood permits their portions of the offerings consumed upon the altar to be offered up, if he had an inappropriate intention with them, and ate the portions of the offerings that were to be consumed upon the altar, he is liable for them because it was an offering disqualified by improper intention.",
+                "כל שאינו על מזבח החיצון כשלמים – an offering disqualified by improper intention, with regard to peace-offerings it is written. Just as peace-offerings are unique in that the blood is given on the outer altar, so also anything where their blood is given on the outer altar, to exclude the bulls that are burned and the goats that are burned where their blood requires sprinkling/tossing and the giving of their blood inside. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "קדשי נכרים – that the heathens make vows of votive offerings and free-will offerings like an Israelites as it is written in the [Torah] portion of Emor (Leviticus 22:18): “When any man of the house of Israel [or of the strangers in Israel] presents a burnt-offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” and we expound the word איש/a person, what does the inference teach us when it says איש איש/when any man? To include the non-Jews who make vows of votive offerings and free-will-offerings like an Israelite.",
+                "אין חייבין משום פגול נותר וטמא – for the offering disqualified by improper intention is derived by an analogy from that of a remnant (see Talmud Zevakhim 45a), through [the words] \"עון\" \"עון\"/”iniquity,” “iniquity,” (see Leviticus 22:18: “or to incur guilt requiring a penalty payment,” and Numbers 18:1: “You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood.”) and remnant is derived from ritually impure in an analogy of \"חלול\" \"חלול\"/desecrated, desecrated, (see Leviticus 22:2: “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane/יחללו My holy name.” and Leviticus 22:15: “But [the priests] must not allow the Israelites to profane/ולא יחללו the sacred donations that they set aside for the LORD,) but regarding the impure, it is written (Leviticus 22:2): “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelites consecrate to me,” but not the holy things of the heathens. But the Halakha is not according to Rabbi Meir.",
+                "דברים שאין חייבין עליהן משום פגול – as for example, the taking of a fistful of the meal-offering and the incense and everything that is taught in our Mishnah (see Chapter 4, Mishnah 3).",
+                "חייבין משום טומאה – a person who eats them while in bodily impurity is liable for extirpation.",
+                "חוץ מן הדם – that the Biblical verse excluded it as it is written (Leviticus 17:11): “[for the life of the flesh is in the blood,] and I have assigned it to you [for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation],” yours will be like the rest of unconsecrated meat, and not like Holy Thing. And further it is written (Leviticus 17:11): “for making expiation for your lives upon the altar,” for expiation I have given it, but not for sacrilege. Therefore, he is not liable for it not because of impurity and not because of remnant and not because of improper intention, but rather because of merely consuming blood.",
+                "בדבר שדרכן להאכל – that it is the manner of human beings to consume them, and even though it is from that which is offered as incense, as for example, the taking of a fistful of meal-offering and the meal-offering of the priests and things similar to it, but the frankincense and the wood and the incense, we are not obligated for them because of ritual impurity. But the Rabbis argued with this and strengthened it for ritual impurity, from Scripture, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire,” and the extra word of הבשר/the flesh [in the verse quoted above]: “As for other flesh, only he who is pure may eat such flesh,” includes the wood and the frankincense. But the Halakha is according to the Sages, for the wood and the frankincense also have reason to be ritually impure. But wood does not cause impurity other than the wood of a sacrifice alone, for if something ritually impure touched it, it is prohibited to burn them upon the altar."
+            ],
+            [
+                "לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.",
+                "לשם זובח – to exclude the change in owners as we derived above at the beginning of the first chapter (i.e., Mishnah 1) from (Deuteronomy 23:24): “You must fulfill what has crossed your lips and performed what you have voluntarily vowed to the LORD our God, etc.”",
+                "לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.",
+                "לשם ריח – to exclude if he roasted them first outside of the pile of wood on the altar in the Temple, for furthermore, this does not causes its scent to rise.",
+                "לשם הנחת ריח – please to the Holy One, Blessed be He who said and we fulfill his will. And all of these we derive them from as it is written (Leviticus 1:9): “a gift of pleasing odor.”",
+                "לשם חטא – for the sake of his sin that he brings it upon it.",
+                "אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.",
+                "שהוא תנאי ב\"ד – that he should merely slaughter it, but not state its purpose, perhaps he will come to state that it was not for that sake.",
+                "שאין המחשבה הולכת אלא אחר העובד – Therefore, if he would say that it was not for their sake, even though the owners stated that it was for their sake, it is not anything, for the matter does not depend upon them, as it is written (Leviticus 7:18): “it shall not count for him who offered it,”. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "איזהו מקומן של זבחים קדשי קדשים – burnt offerings, sin offerings and guilt offerings.",
+                "שחיטתן בצפון – a burnt offering is explicitly written regarding it (Leviticus 1:11 though the verse is not exactly the same as the one suggested by the commentary \"ושחט אתו\" vs. \"ושחט אותה\"): “It shall be slaughtered before the LORD on the north side of the altar.” The sin offering – it is written concerning it (Leviticus 6:18): “the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered.” The Guilt offering, it is written concerning it (Leviticus 7:2): “The guilt offering shall be slaughtered at the spot where the burnt offering is slaughtered.”",
+                "שחיטתן בצפון – for it did not teach here, “and the receipt of its blood [in the vessels dedicated to the Temple service] in the north, even though in all of them, the receipt of their blood is in the north at the place of slaughtering. But because there is the guilt offering of the leper that the Kohen would receive part of his blood in his palm as it is written (Leviticus 14:14): “The priest shall take some of the blood of the guilt offering, and the priest shall put it [on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot].” Just as the putting by the Kohen himself with his finger, even the taking of by the Kohen on his own. Because of this, it (i.e., the",
+                "Mishnah) did not write [concerning] the receipt of the blood, because the receiving of the blood is not equivalent.",
+                "פר ושעיר של יום הכפורים – even though it is written [in the Torah] regarding a burnt-offering [that is offered (after being slaughtered) in the north, the Tanna/teacher [of the Mishnah] advanced that of sin-offerings in the first clause [of the Mishnah], since it comes from an exposition [of the Biblical text], it is more beloved to him. But innermost sin-offerings since one brings their blood in the innermost Holy of Holies, it is beloved to him, and they advance them to the rest of the sin-offerings. But they also, their slaughtering is in the north, as it is written (Leviticus 4:29): “And the purification offering shall be slaughtered at the place of the burnt offering,” but it is an additional verse, for behold it is written (Leviticus 6:18): “the purification offering shall be slaughtered before the LORD at the spot where the burnt offering is slaughter,” but that is the creation of a class,( i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all the sin-offerings that they will be required in the north.",
+                "וקבול דמן בכלי שרת (in vessels dedicated to the Temple service) – as it is written in the burnt offering of Sinai (Exodus 24:6): “[Moses took on part of the blood] and pu it in basins, [and he other part of the blood he dashed against the altar.],’ and from it, we learned that all of the sacrifices require a utensil.",
+                "הזיה על בין הבדין – he stands between the two bars projecting from the Ark and sprinkles once above and seven [times] below corresponding to the thickness of the cover of the Holy Ark, and they would not touch it.",
+                "ועל הפרוכת – as it is written (Leviticus 16:16): “and he shall do the same for the Tent of Meeting,”[which abides with them in the midst of their impurity].”",
+                "ועל מזבח הזהב – as it is written (Leviticus 16:18): “he shall go out to the altar [that is before the LORD and purge it].” In the Order of the Divine Service of Yom Kippur in the Torah portion of Ahare Mot.",
+                "מתנה אחת מעכבת – as we have stated in the chapter “Bet Shammai” (Chapter 4 of Tractate Zevakhim) [36b], that regarding the bull offered for an unwitting communal sin, it is written (Leviticus 4:20): “He shall do with this bull just as is done with then [priest’s] bull of purification offering; he shall do the same with it,” and it is an extraneous Biblical verse, which [if improperly done] impairs, if he is missing one of the gifts, he did not attain atonement. And we expound upon (Leviticus 4:20): “He shall do with this bull” – this is the bull of Yom Kippur, and with it also, one gift impairs, like the bull offered for an unwitting communal sin.",
+                "אם לא נתן – the remnants of the blood to the base of the [golden] altar, he did not impair atonement, for after the sprinkling and giving of the blood in the Holy of Holies, it is written (Leviticus 16:20): “When he has finished purging the Shrine,” which implies that they had already completed all of the atonements entirely."
+            ],
+            [
+                "פרים הנשרפים – the bull offered for an unwitting communal sin and the bullock of the anointed High Priest, which are not consumed by Kohanim but are burned outside of Jerusalem.",
+                "ושעירים הנשרפים – the goats of idolatry, which are juxtaposed/compared to the bull offered of an unwitting communal sin for all of their (i.e., the Rabbis’) words.",
+                "הזיה על הפרוכת – seven sprinklings on the curtain. But between the boards [of the altar] there is no sprinkling written [in the Torah] concerning them like there is for the bullock of Yom Kippur, as it is written concerning it (Leviticus 16:14): “[He shall take some of the blood of the bull] and sprinkle it with his finger over the cover [on the east side].”",
+                "אלו ואלו – of Yom Kippur and the rest of [the sacrifices] that are burned [entirely].",
+                "נשרפים בבית הדשן – to the place where they remove from there the ashes of the outer altar, as it is written concerning it (Leviticus 6:4): “and carry the ashes outside the camp.” And regarding the burned bullocks, it is written (Leviticus 4:12): “it shall be burned on the ash heap.”"
+            ],
+            [
+                "אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.",
+                "שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.",
+                "שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.",
+                "עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.",
+                "ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”",
+                "על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.",
+                "לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.",
+                "לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”",
+                "בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”",
+                "ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”",
+                "עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”"
+            ],
+            [
+                "העולה קדשי קדשים – [The burnt offering] is the Most Holy Things, and becomes disqualified if it leaves [outside of the Temple courtyard] and with a person wo immersed himself on that day (but if he is a priest, is remains prohibited for that day to eat Terumah/heave offering until nightfall), and someone lacking atonement (i.e., such as a person with a flux, a healed leper, who must bring an offering to complete their purification process) and those who commit an act of sacrilege, but because it is not written in Scripture that it is the Most Holy Things like with regard to the sin-offering and the guilt offering. The Tanna/teacher comes to teach us here that this is also of the Most Holy Things like the sin-offering and the guilt offering, for it is equivalent to them in the place of their slaughter and the recption of their blood.",
+                "שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.",
+                "וטעונה הפשט ונתוח – as it is written (Leviticus 1:6): “The burnt offering shall be flayed and cut up into sections.”",
+                "וכליל לאשים – all of it is burnt on the fire."
+            ],
+            [
+                "זבחי שלמי צבור – the sheep for Atzeret/Shavuot.",
+                "אשם גזילות – that are stated for the oath of deposit.",
+                "שאם מעילות – who benefits from that which is dedicated to Temple property.",
+                "אשם שפחה חרופה – he who comes into [sexual elations] with a slave woman who is half a slave and half a free woman who is designated to a Hebrew slave who is permitted to a maidservant and someone who is a free woman.",
+                "אשם נזיר – who became defiled [by contact] with the dead, as it is written concerning hm (Numbers 6:12): “And rededicate to the LORD his erm as nazirite.”",
+                "אשם תלןי – doubtfully inadvertently sinned in a manner where one is liable for extirpation for sinning willfully, and it is doubtfulif he didn’t sin inadvertently. But it is written in Leviticus (5:17-18) regarding the guilt-offering for misuse of sacred property.",
+                "אשם ודאי – we do not read this [in the Mishnah], for all of these are definite guilt-offerings, except for the uncertain guilt-offering.",
+                "שתי מתנות שהן ארבע – that regarding the guilt offering it is also written (Leviticus 7:2) “The reparation offering shall be slaughtered at the spot where the burnt offering is slaughtered, and the blood shall be dashed on all sides of the altar.” It is written זריקה/dashing/casting and סביב/on all sides.",
+                "ונאכלין לפנים מן הקלעים – as it is written with regard to the reparation/guilt offering (Numbers 18:10): “You shall partake of them as most sacred donations.” But Scripture juxtaposed the peace-offerings/sacrifices of well-being of the community to the sin offering, as it is written (Leviticus 23:19): “You shall also offer one he-goat as a purification offering and two yearling lambs as a sacrifice of well-being,” to inform you that their law is like that of a sin-offering, which are not consumed other than inside fom the curtain and only by males of the priesthood. But they do not require four gifts like a sin offering, for there isn’t among all of the sacrifices that which requires four gifts other than only the sin-offering."
+            ],
+            [
+                "התודה ואיל נזיר קדשים קלים – and one does not commit sacrilege through them.",
+                "שחיטתן בכל מקום – they don’t require slaughter in the north (as their law is like offerings of well-being/peace offerings).",
+                "ונאכלים בכל העיר – that concerning the sin offering, it is written (Leviticus 10:13): “You shall eat it in the sacred precinct [inasmuch as it is your due and that of your children from the LORD’s gifts,” but peace-offerings/offerings of well-being are not consumed other than in a pure place, which is throughout the city [of Jerusalem] which is a pure place from lepers entering therein.",
+                "לכל אדם – for foreigners (non-Kohanim).",
+                "ליום ולילה – regarding the offering of gratitude/thanksgiving, it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” And it is taught in a Baraita (Tractate Zevakhim 36b), it is taught (Leviticus 7:15: “his thanksgiving sacrifice of well-being” – to include the Nazirite’s offering of well-being.",
+                "המורם מהם – the breast and the shoulder that he gave from them to the Kohen like the rest of the offerings of well-being/peace offerings, for Scripture thanksgiving and offerings of well-being are compared through analogy, as it is written (Leviticus 7:1-2): “This is the ritual of the sacrifice of well-being,…if he offers it for thanksgiving, etc.” But the four loaves are from its four species as it is written (Leviticus 7:24): “one of each kind as a gift [to the LORD; it shall go to] the priest who dashes [the blood of the offering of well-being,, and that which is raised up from them from the ram of the Nazirite, the boiled shoulder (see Numbers 6:19), and the breast and the foreleg and the loaf of unleavened bread and one wafer.",
+                "כיוצא בהן – that are consumed throughout the city for day and nighttime.",
+                "לכהנים לנשיהם – as it is written (Leviticus 10:14): “But the breast of elevation offering…you may eat in any pure place, [for they have been assigned as a due] to you, and your children [from the Israelites’ sacrifices of well-being].”"
+            ],
+            [
+                "שחיטתן בכל מקום בעזרה – three portions were stated in the slaughtering of the [sacrifice of] well-being; one with the offspring of cattle, and one with sheep and one with a goat. In the first, it is written (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting,” and in the two after it, it is written (Leviticus 3:8): “It shall be slaughtered before the Tent of Meeting,” to make fit all the directions that are in the Temple courtyard, for the word לפני/before implies all that is before the Palace/ Hall, containing the golden altar.",
+                "לשני ימים ולילה אחד – for such is written regarding the offering of well-being (Leviticus 7:17): “What is then left of the flesh of the sacrifice shall be consumed in fire on the third day.”"
+            ],
+            [
+                "והמעשר – the tithing of cattle.",
+                "ודמן טעון מתנה אחת – as it is not written with them (i.e., the first born offering, the tithe and the Passover sacrifice), the word סביב/surrounding , is not written with them, but rather, (Numbers 18:17): “you shall dash their blood against the altar,” regarding the first born [sacrifice]. But we derive these (i.e., the tithes and the Passover offering) from there, for it is not written [in Scripture], “and its blood,” but rather, “their blood” (ibid.).",
+                "כנגד היסוד – in a place where the base of the altar/YESOD is underneath, to exclude the southeast [corner] where the base of the altar is not there, as we have stated. But the offering of the firstling and the tithe and the Passover sacrifices require the base of the altar, as we derive by analogy from burnt offering/עולה through זריקה/casting, as It is written (Leviticus 4:7): “[and all the test of the bull’s blood he shall pour out] at the base of the altar of the burnt offering.’",
+                "שינה באכילתן – one from the other. Even though they compare them through the giving of blood.",
+                "הבכור נאכל לכהנים – as it is written (Numbers 18:18): “But their meat shall be yours: [it shall be yours like the breast of elevation offering and like the right thigh].”",
+                "והמעשר לכל אדם – that we did not find throughout the Torah that the Kohanim would have a part in it.",
+                "ונאכלין בכל העיר – as it is written (Deuteronomy 12:6): ‘And there you are to bring your burnt offerings and other sacrifices, your tithes…,” And it is taught in a Baraita that Scripture speaks of two [kinds of] tithes, one for the tithe of cattle, and one is the tithe of grain. And it is written in that Biblical verse, “and the firstlings of your herds and flocks.” But because it did not establish for them a separation, we learn from it that the tithe and the firstling are consumed throughout the city [of Jerusalem].",
+                "לשני ימים ולילה אחד – for regarding the firstling it states (in the Torah – Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering [and like the right thigh], Scripture made a comparison [which rests on Biblical intimation by analogy] to the breast and the foreleg. Just as the breast and foreleg of the offering of well-being [is consumed] for two days and one night, so too the firstling for two days and one night, and the tithe is like the firstling.",
+                "למנוייו – to those who were assigned to the funds of its being taken, as it is written (Exodus 12:4): “you shall contribute [for the lamb] according to what each household will eat.”"
+            ]
+        ],
+        [
+            [
+                "קדשי קדשים כאילו נשחטו בצפון – as it is written (Exodus 20:21): “[Make for me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being (i.e., peace-offerings),” all of it is fit/appropriate for a burnt offering and all of it is fit for peace-offerings/sacrifices of well-being, but even though the burnt-offering is required in the north.",
+                "מחצי המזבח ולצפון כצפון (from the midpoint [above] the altar to the north is deemed equivalent to the north)- for it implies that one-half of it is for your burnt-offerings and one-half of it is for your sacrifices of well-being. But if you were to think that all of it is for the burnt-offering, it is fit/appropriate, now that all of it is for the burnt-offering you stated that it is fit/appropriate, [or] all of it for sacrifices of well-being/peace-offerings, it requires that their slaughtering is in every place. And the other one (i.e., the burnt-offering), requires, you might think, that regarding the burnt-offering its place is pressed, that it would not be acceptable in other directions, but sometimes when the burnt-offerings are many and the place [for offering] is narrow for them, therefore, the top of the altar was made fit but sacrifices of well-being/peace-offerings where the place [for offering] is not pressed, the top of the altar was not made fit [for these sacrifices], it comes to tell us that this is incorrect. And the Halakha is according to Rabbi Yosi.",
+                "היו נקמצות בכל מקום – and they don’t require being in the north, for Scripture did not establish a place for taking a fistful of the meal offering.",
+                "לפנים מן הקלעים לזכרי כהונה – as it is written (Numbers 18:9): “[This shall be yours from the most holy sacrifices, the gifts:] every such gift that they render to Me as most holy sacrifices, namely, every grain offering, [purification offering, and reparation offering of theirs, shall belong to you and your sons],” and adjoining it (verse 10): “You shall partake of them in as most sacred donations: only males may eat them.”",
+                "ליום ולילה עד חצות – we derive it from the meal-offering of the thanksgiving breads."
+            ],
+            [
+                "חטאת העוף היתה נעשית בקן מערבית דרומית 0 because that the meal-offering of a sinner is called a sin-offering, as it is written regarding the meal-offering of a sinner (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, for it is a purification (i.e., sin) offering.” And it implies also that a sin-offering is called a meal-offering, for a sin-offering turns into a meal-offering for the poorest of the poor, and the meal-offering we found that it requires offering in the southwestern corner, as it is written (Leviticus 6:7): “[And this is the ritual of the grain offering:] Aaron’s sons shall present it before the LORD, in front of the altar,” which direction is it that is “before the LORD” and” in front of the altar?” It would say that this is the southwestern direction, for “before the LORD” is westward, and the “front of the altar” is the south, for there was the inclined plane leading to the altar, and just as the meal-offering requires bringing near in the southwestern corner, even the sin-offering of fowl, its Divine service is in the southwestern corner. And the sprinkling of its blood is the essence of its Divine service.",
+                "מכל מקום היתה כשרה – for the pinching of the bird’s head.",
+                "אלא זה היה מקומה – for the sprinkling of its blood. And such is how they explain it in the Gemara (see Talmud Zevakhim 63b).",
+                "מלמטה – below the red line (i.e., a line painted in red encircling the Temple altar at precisely half its height – because the blood of animal sin-offerings and birds brought as burnt-offerings were sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line).",
+                "הגשות – [bring near] of meal offerings (see Tractate Menahot, Chapter 5, Mishnah 5) prior to their taking a fistful of the meal offerings, as it is written (Leviticus 2:6): “[When you present to the LORD a grain offering that is made in any of these ways, it shall be brought to the priest] who shall take it up to the altar.”",
+                "ושיירי הדם (see Tractate Zevakhim, Chapter 5, Mishnah 3) – of the outer sin offerings, he would pour [the remnants of the blood] to the southern foundation, as we derived in the chapter [five of Tractate Zevakhim, Mishnah 3 – Talmud Zevakhim 53a].",
+                "ניסוך המים – on the holiday of Sukkot (see Tractate Sukkah, Chapter 4, Mishnah 9).",
+                "והיין – on each day, for there were the pits by the side of the altar into which the remainder of the libations were poured (see also Tractate Meilah, Chapter 3, Mishnah 3 and Talmud Meilah 11a) and it was not possible to offer libations other than there.",
+                "ועולת העוף כשהיא רבה במזרח – for he essence of its place was in the southeastern corner, because it was close to the place of the ashes to throw there its crop (of the bird) and its feathers, as it is written (Leviticus 1:16): “[He shall remove its crop with its contents,[ and cast it into the place of the ashes, [at the east side of the altar].” But when it is abundant there, that there are many Kohanim in that corner engaged with burnt-offerings, but there isn’t space for this to stand on the surrounding ledge (i.e., five cubits above the altar’s base, six cubits from the ground. It was one cubit wide on all sides surrounding the altar.) for the burnt-offering of fowl was done above, when he came to the southwestern corner, where even it was close to the place of the ashes more than the other two corners, for the place of the ashes was near the ramp in the eastern side of the ramp and to the south of the altar."
+            ],
+            [
+                "ומקיפים דרך שמאל – cause to go around the Altar for the needs of the Divine Service. Such as for example to bringing of the blood of the sin-offerings and for the arrangement of the pile of wood on the altar or to turn over the limbs with a hook/curved pin. And the descend on the western side of the ramp which is on the left of those who ascend to the altar in their coming up.",
+                "חוץ מן העולה לג' דברים אלו – that are done in the southwestern corner, which are libation of the water, and the wine and the burnt-offering of the fowl, and when he goes up to the altar, he turns to the surrounding ledge to the left in that corner and when he goes back the same way (see Tractate Zevahim 63b) on the path that he came up. With the libation of the water and wine, lest it be affected by smoke in the smoke of the altar while he is turning to the right and surrounding to the left and they will cause them to lose their taste and their fragrance, but we require (Numbers 28:31): “see that they are without blemish-with their libations,” that their libations will be pure. And the burnt-offering of the fowl also lest it be affected by the smoke and it dies."
+            ],
+            [
+                "היה מולק את ראשה (pinch the bird’s neck with the finger nail) – he would hold its two wings with his two fingers the span from the little finger to the thumb of a spread hand and a fistful of the meal-offering in his left hand, and the bird on the side of his hand and the face of the bird to the side of the back of his hand, that the neck would be above, and he stretches/extends its neck of the throat on the width of his two fingers, the index finger and the arm and he pinches with his finger nail. And this is one of the hardest forms of Divine service that is in the Temple.",
+                "ואינו מבדיל – [and he doesn’t separate] the head from the body, but rather severs the spinal column and the nape and most of its flesh is with it until he reaches the gullet or the windpipe and takes one organ alone and pinches the bird’s neck with his finger nail, as it is written (Leviticus 5:8) “[He shall bring them to the priest, who shall offer first the one for the purification offering, pinching its head at the nape] without severing it.” (see Talmud Zevakhim 65b)",
+                "ומזה מדמה – he holds the bird/fowl and sprinkles. For he does not sprinkle neither with a utensil or with a finger, but with the body of the bird/fowl.",
+                "היה מתמצה (drains/empties out) – that he offers up the place in the bird’s neck to the altar and presses it on the wall and the blood drains out and goes down to the base [of the altar]. For regarding the sin-offering of the fowl/bird, it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification offering on the side of the altar and what remains of the blood shall be drained out at the base of the altar,” Which wall do the remnants belong to and he drains out the blood to the base of the altar? I would say that this is the lowest wall, that is from the red line and below, for if it was the upper wall, that is from the red line and above, sometimes it (i.e., the blood) would drain out to the surrounding ledge, for since he would make it above the surrounding ledge that the red line is below the surrounding ledge by a cubit."
+            ],
+            [
+                "עלה בכבש – since the burnt-offering of the fowl is done above, for it is not written [in Scripture] regarding the burnt-offering of the fowl/bird is in the base of the altar, but rather, only the sin-offering of the fowl/bird. But with the cattle it is the opposite, for the sin-offering of cattle is performed above [the red line] as it is written regarding it (Leviticus 4:18): “[Some of the blood he shall put] on the horns of the altar [which is before the LORD in the Tent of Meeting],” and the burnt offering of the cattle is below [the red line], as it is written (Leviticus 4:18): “ [and all the rest of the blood he shall pour out] at the base of the altar of burnt offering, [which is at the entrance of the Tent of Meeting],” [Scripture] assigned the base [of the altar] to the burnt-offering.",
+                "בא לו לקרן דרומית מזרחית – because it is close to the place of the ashes where they cast the crop of the birds and the down-covered skin [with the entrails that go along with it].",
+                "ממול ערפה – opposite one who sees its neck. And it is the back of the neck. But even though it doesn’t say regarding a burnt-offering, “opposite the neck,” we learned from it, opposite the neck from the sin-offering.",
+                "ומבדיל – he severs two organs, from what is written in the sin-offering of the fowl/bird (Leviticus 1:17): “[The priest shall tear it open by its wings,] without severing it, [and turn it into smoke on the altar,” we learned that with the burnt-offering of a fowl/bird, he severs it.",
+                "והקיף בית מליקתו למזבח – he offers it up and presses the place in the bird’s neck to the wall of the altar in order that the blood will drain out.",
+                "ספגו במלח – the language of drawn water and taking, like absorbing/receiving the forty [i.e., thirty-nine] lashes. Even here, he places upon it salt in order that the head will stretch and receive the salt. Another explanation: the word \"ספגו\" with a letter ג' is like סופק with a letter ק' (i.e., to supply an opportunity, to be sufficient) , the language of (Numbers 24:10): “[Engraged at Balaam,] Balak struck his hands together.”",
+                "מוראה – the bird’s crop.",
+                "נוצה – he cuts through it like a sort of aperture and takes all the skin and the feathers/down (i.e., plumage) that is opposite the bird’s crop with the crop and casts it off.",
+                "שסע – [tears open] the bird between the wings but he does not sever it."
+            ],
+            [
+                "הבדיל בחטאת – that he pinched the bird’s neck with his finger nail two organs with the sin-offering.",
+                "או לא הבדיל בעולה – that he pinched with it one organ.",
+                "פסול – for every kind of difference prior to the [Divine] service with the blood is invalid.",
+                "ולא מיצה דם הגוף פסולה – for the essence of the blood is in the body, where it is found."
+            ],
+            [
+                "חטאת העוף שמלקה שלא לשמה – pinching of the neck of the fowl in place of the slaughtering for cattle, and the draining of the blood of the fowl in place of the sprinkling of the blood of the cattle. For the intention that invalidates the slaughtering and sprinkling of the blood in cattle invalidates the pinching of the neck of the bird and in the draining of the blood in a fowl/bird. But there is no receiving and bringing [of blood] in the fowl/bird.",
+                "עולת העוף כשרה – as it is taught in the Mishnah at the beginning of the first chapter [of Tractate Zevakhim, Mishnah 1]: “All of the animal offerings which were slaughtered not for their own sake are valid [so that the blood is tossed and the entrails burned, etc.] , but they do not go to the owner’s credit in fulfillment of an obligation, except for the Passover offering and the sin-offering.”",
+                "לאכול דבר שדרכו לאכול – the sin-offering of the fowl/bird.",
+                "להקטיר דבר שדרכו להקטיר – the burnt-offering of the fowl/bird.",
+                "שלא לשמה – we don’t remove a burnt-offering from improper intention, because it is fit/acceptable when it is not for its own sake. And all of our Mishnah is explained above in chapter two, [Mishnah four]."
+            ]
+        ],
+        [
+            [
+                "חטאת העוף שעשאה למטה – from the red line according to the Halakha that it is performed below, as we have stated in [Mishnah 4] in our chapter above (i.e., Chapter 6).",
+                "כמעשה חטאת – with sprinkling/tossing [of the blood] and draining [of the blood].",
+                "ולשם חטאת – even though that he changed in the order/arrangement of the pinching of the head of the bird in such a manner that he pinched the bird’s neck with a finger nail and severed it, but with a sin-offering, it is stated (Leviticus 5:8): \"לא יבדיל\" / “[pinching its head at the nape] without severing it.”",
+                "כשרה – because it was done below [the red line] and in the rest of the acts of Divine service it was performed in accordance with the Halakha (see Tractate Zevakhim, Chapter 6, Mishnah 2).",
+                "כמעשה חטאת לשם עולה וכו' פסולה – for a sin-offering not performed for its own sake is invalidated.",
+                "כמעשה כולם – that is to say, like the rites/actions of one of all of them that are mentioned here, and even according to the rite of the sin-offering for the sake of/for the name of the sin-offering, because it was performed above [the red line], it is invalid."
+            ],
+            [
+                "עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].",
+                "כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.",
+                "כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.",
+                "עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.",
+                "פסולה – [it is invalid] because he prepared it below [the red line]."
+            ],
+            [
+                "וכולן אינן מטמאות בבית הבליעה (and all of them – which are invalid – do not impart uncleanness to the esophagus/gullet) – even though they were invalidated, their pinching of the bird’s head purifies them from having ritual impurity imparted by an un-slaughtered carcass, and they don’t become ritually impure in the gullet/esophagus according to the law of the un-slaughtered carcass of a pure bird for a person who consumes it, even though he did not touch it, as for example, that his fellow inserted it in his esophagus, it becomes ritually defiled in a more serious manner to defile the clothing that is upon him, but these, even though that their pinching of the bird’s head does not permit them for eating because of the defilement that occurred to them, nevertheless, it purifies them and removes them from being an un-slaughtered carcass.",
+                "ומועלין בהן – he who derives a penny’s worth of benefit from them brings a sacrifice of sacrilege according to the law of all who derive benefit from that which is dedicated to the Temple. And even a sin-offering, because it was defiled and there was no time period of permissibility to the Kohanim, he did not depart from religious sacrilege.",
+                "חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת – which is fit/valid and there is a period of permissibility for the Kohanim, and furthermore, there is no religious sacrilege involved even for a non-Kohen (literally: “a foreigner”)."
+            ],
+            [
+                "ר' אליעזר אומר מועלים בה – for it is a burnt-offering, and who removed it from its religious sacrilege? For there wasn’t any permitted time for it.",
+                "רבי יהושע אומר אין מועלים בה – for since he changed its name and its action and its place for the sake/name of the sin-offering, it became a sin-offering.",
+                "ומה חטאת העוף שאין מועלים בה – when he slaughtered it for its sake/name, for it is consumed by the Kohanim.",
+                "שינה את שמה – it was disqualified and it does not come to be included in that which is permissible.",
+                "מועלים בה – for Rabbi Yehoshua himself did not dispute this.",
+                "לדבר שיש בו מעילה – for the sake/name of a burnt-offering.",
+                "ששחטן בדרום – for the name/sake of a peace-offering will prove it (see also Tractate Zevakhim, Chapter 5, Mishnah 1 - as this sacrifice is supposed to be offered in the north).",
+                "ששינה שמן ומעשיהן לדבר שאין בו מעילה – for the Lesser Holy Things do not have religious sacrilege other than with their portions of the offerings that are consumed on the altar.",
+                "ומועלים בהן – because they were disqualified with the change of their place and their sprinkling/tossing of the blood did not remove them from religious sacrilege.",
+                "איסור והיתר – the Lesser Holy Things there is religious sacrilege with the portions of their offerings that are consumed on the altar, but not with their flesh because of religious sacrilege.",
+                "בדבר שכולו היתר – with the sin-offering of birds which has no side of religious sacrilege. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "מלק בשמאל – that his pinching of the bird’s head is invalid. For every place where it states, “finger”/אצבע and “priesthood”/כהונה it is none other than the right [hand].",
+                "או בלילה – for there is pinching of the bird’s head at night, for the All-Merciful stated (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when He commanded [by day] (not included in the new Jewish Publication Society translation but found explicitly in the Hebrew ) /ביום צותו [that the Israelites present their offerings to the LORD, in the wilderness of Sinai].”",
+                "אינן מטמאין – for since they are disqualified in Holy Things and even their pinching of the bird’s head that if they went up, but did not descend (see also, Tractate Zevakhim, Chapter 9, Mishnah 2, that the pinching of the bird’s head purifies them).",
+                "שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה – and even though they are forbidden to be consumed.",
+                "מלק בסכין – it is not the [proper] pinching of the bird’s head (i.e., neck), and it is not [proper] ritual slaughter, for the pinching of the bird’s neck is with the fingernail by the Kohen himself.",
+                "מלק חולין בפנים – for the pinching of the bird’s head (i.e., neck) does not belong with unconsecrated [birds] but rather with [birds] that are sanctified inside [at the altar], and the person who pinches the bird’s neck with the fingernail for a profane purpose in any place, or Holy Things outside [the altar], it is as if he perforates (i.e., kills by stabbing) or mutilates it, and this pinching of the bird’s head does not remove it from being a carrion (i.e., an animal that has died a natural death, not slaughtered according to the ritual rules).",
+                "תורין שלא הגיעו זמנן – large turtle doves, which are kosher/fit, small ones are invalid. Pigeons – small ones are kosher/fit, large ones are invalid.",
+                "ושיבש גפה – that it is missing a limb, it is invalid, even with birds. For we hold that there is no unblemished condition or male sex with regard to birds, these words, as for example regarding a withered spot in the eye/cataract that their blemishes are not recognized, but that which is missing a limb, (Malachi 1:8): “Just offer it to your governor.”",
+                "מטמא בבית הבליעה – that their pinching of the head has no effect at all, for even if they went up, they descended.",
+                "כל שאין פסולן בקודש – that it became invalid before they came to the Temple courtyard. And everything where its becoming invalid did not happen in the Holy area, we state further on in the Chapter [Nine], “The altar sanctifies that which is appropriate to it”/\"המזבח מקדש\" (see Mishnah 5), “And what are those things which, if they have gone up, should go down.” But those things that were invalidated in the Holy Areas, as for example, the Holy Things that were appropriate but they were invalidated in their Divine Service, they don’t defile, for the pinching of the bird’s head was beneficial to them for if they went up, they would not come down (see Mishnah 2 of that chapter).",
+                "כל הפסולים – as for example, a “foreigner,” (i.e., non-Kohen), and someone prior to the burial of a kinsman, a person who immersed himself on that day and someone lacking atonement (i.e., a woman after childbirth, a person suffering a flux, a healed leper, etc.) – all of those that are taught at the beginning of chapter 2 [of Tractate Zevakhim].",
+                "ואינן מטמאות בבית הבליעה – for even though their pinching of the bird’s neck does not permit Holy Things to be eaten, nevertheless, it removes them from being considered an un-slaughtered animal carcass."
+            ],
+            [
+                "אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.",
+                "ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.",
+                "אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.",
+                "רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.",
+                "אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”",
+                "בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.",
+                "או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.",
+                "ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.",
+                "מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.",
+                "באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.",
+                "ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”",
+                "נתערב – one animal offering in many unconsecrated fit/kosher animals.",
+                "ימכרו החולין – all of them.",
+                "לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners."
+            ],
+            [
+                "מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.",
+                "זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.",
+                "מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.",
+                "ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.",
+                "נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.",
+                "כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.",
+                "הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.",
+                "חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering."
+            ],
+            [
+                "אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).",
+                "שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.",
+                "כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.",
+                "אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.",
+                "חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?"
+            ],
+            [
+                "אברי חטאת – whose flesh/meat is consumed by the Kohanim.",
+                "שנתערבו באברי עולה – that is entirely burned up.",
+                "יתן למעלן – he should place the limbs of the entire mixture on the wood. And the reason of Rabbi Eliezer is as Scripture states (Leviticus 2:11): “for no leaven or honey may be turned into smoke as a gift to the LORD,” and this is the logical implication of the Biblical verse (ibid.,): “for no leaven or honey may be turned into smoke,” and you should not turn into smoke anything that from which is a fire-offering to God, which is the residue of the sacrifice. “You may bring them to the LORD as an offering of choice products” (Leviticus 2:12), from the leaven and honey to God, the two loaves from the leaven and the honey from the First Fruits from the fruit of the trees which are figs and dates. [And the words], “upon the altar” (ibid.), we expound it, whether it is the leaven or the honey or whether it is the residue, for a pleasing odor [to God] you do not offer them up, but you do offer them up for the sake of wood, and this is what is stated, “and I regard the meat of the sin-offering [which is] on top [of the fires] as if it were wood.”",
+                "וחכמים אומרים תעובר צורתן – that is to say, he should leave them until they become disqualified and they would go out to the place of burning [as remnant] like the rest of the consecrated animals that are disqualified, and he doesn’t offer them up on the altar, for he has transgressed because of all that from it were to be burnt-offerings (Leviticus 2:11): “for no heaven or honey may be turned into smoke as a gift to the LORD,” – which he violated not turning it into smoke, but the sin-offering and the portions of the offering placed upon the altar are offered as burnt-offerings, the flesh comes under the ban against not turning it into smoke. And the Halakha is according to the Sages."
+            ],
+            [
+                "אברים באברי בעלי מומים – kosher/fit limbs that were mixed with one limb of a blemished beast, and a Kohen comes and he doesn’t know of their mixture and he offered one of the heads, he should offer all of the heads ab initio, for we assign the prohibited one with that which was offered, but all of these are kosher. And in the Gemara (Tractate Zevakhim 77b) it explains that Rabbi Eliezer did not permit other than to offer them in twos [but not singly], for certainly one from those pairs is permitted and this sacrifice was to be offered because of that one that is permissible. But if it is because that one where there is doubtful prohibition, there would be a doubt with that which was offered first before he changed his mind. But “one by one” lest he didn’t give that sacrifice to be made even according to Rabbi Eliezer, for perhaps this one was forbidden.",
+                "חוץ מאחד – except for one pair. And this is explained in the Gemara, that with one pair alone [of heads or legs], Rabbi Eliezer admits that this sacrifice was not given to be offered, as we have stated."
+            ],
+            [
+                "אם יש בו מראה דם כשר – and these words [apply] when the water fell in to the blood of Holy Things [and it has the appearance of blood - which can be sprinkled on the altar]. But if the blood of Holy Things fell into water, we state, each drop is nullified as it falls (Talmud Zevakhim 78a), and even if it has the appearance of blood, it is invalid.",
+                "נתערב ביין – which is red.",
+                "רואין אותו כאילו הוא מים – but if this blood is recognized in those of the water, it is kosher/fit.",
+                "בדם בהמה – [the blood of an animal] that is unconsecrated.",
+                "רואין אותו – the blood of an unconsecrated [animal] as if it is water, and if it had the appearance of the reddish color of kosher blood that is recognized by them, it is kosher, and even though the disqualified blood is greater than it by a lot.",
+                "אין דם מבטל דם – according to Rabbi Yehuda, one type mixed with the same type is not annulled, and even a drop within a large vessel. Even though if the blood was water, the kosher blood is not recognized in them, and even so, it is kosher/fit for sprinkling. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.",
+                "ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.",
+                "רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages."
+            ],
+            [
+                "דם תמימים שנתערב בדם בעלי מומין ישפך לאמה – and in this, Rabbi Eliezer does not dispute, for he transgressed through their sprinkling because of (Leviticus 22:20): “You shall not offer any that has a defect.”",
+                "נתער בכוס שבכוסות – a cup of blood of an animal with a blemish with cups of kosher blood, and it is not known which cup of blood is that of a blemished animal.",
+                "ר' אליעזר אומר אם קרב אחד מהם כו' – in the manner that they disputed with the limbs [of kosher animals] and the limbs of animals with blemishes (see Mishnah 5 of this chapter), so they also disputed with regard to cups, as it is explained above. And it is necessary to dispute on both of them, for if we were to teach [only] regarding limbs, it is in this that Rabbi Eliezer states that they should be offered because their expiation is effected with the kosher [blood], that is, with the sprinkling of their blood which is the essence of the atonement, but regarding a cup [of one kind of blood] that was mixed with cups [of another kind of blood], that the essence of expiation is through deterioration, I would say, no. so both are necessary."
+            ],
+            [
+                "הנתנין למטה – from the red line. As, for example, blood of the burnt-offering and the guilt-offering and the peace-offering and the firstling and the Passover offering and the tithe [which are offered below the red line], that were mixed up with the blood of the sin-offering which was sprinkled above [the red line].",
+                "רבי אליעזר אומר יתן למעלה – gifts of sin-offerings. But even though that the blood of the lower sacrifices (i.e., sprinkled below the red line) ae mixed with it. For since he doesn’t intend to place/sprinkle the lower ones above, I see them as if they are water. And because it is a Mitzvah to advance the upper ones over the lower ones, for all of the sin-offerings precede the burnt-offerings, therefore, he sprinkles above first and afterward the lower ones, and in sprinkling the lower ones, it will count for him the spilling of the residue of the sin-offering and beginning of the gifts of the burnt-offering.",
+                "ישפכו לאמה – they don’t accept “seeing” (i.e., as in viewing the blood from the sacrifices sprinkled below the red line as water).",
+                "ואם לא נמלך ונתן כשר – for he sprinkled from it above. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הניתנין במתנה אחת – In the Gemara (Tractate Zevakhim 81a) as for example, cup of the blood of a firstling that was mixed in a cup of the blood of a tithe.",
+                "ינתנו מתנה אחת – from each cup individual cup he gives one gift [of sprinkling] from this cup and another gift [of sprinkling] from that cup.",
+                "מתן ארבע במתן ארבע – as, for example, the blood of a burnt-offering with the blood of a peace-offering or the blood of a guilt-offering, for both of them require two gifts which are four and both of them are [sprinkled] below [the red line].",
+                "מתן ארבע במתן אחד = as, for example, the [blood of] a burnt-offering with [the blood of] a firstling that both of them are [sprinkled] below [the red line].",
+                "רא\"א ינתנו במתן ארבע – and I see the extra gifts that are sprinkled from the blood of the firstling as if they are water, and this is not [a violation of] “do not add” (i.e., Deuteronomy 13:1: “[Be careful to observe only that which I enjoin upon you:] neither add to it [nor take away from it.”].",
+                "במתנה אחת so that he will not transgress on “do not add” (see above, Deuteronomy 13:1), but regarding the burnt-offering, he has fulfilled it, for all that are given/sprinkled on the outer altar when they are given/sprinkled in one gift, atones.",
+                "ולא עשית מעשה בידך – and it is not similar to someone doing an action, to sitting and not doing and the prohibition comes of its own accord. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.",
+                "נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.",
+                "רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.",
+                "וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages."
+            ],
+            [
+                "יצא אחד מהן לחוץ – outside of the Temple courtyard.",
+                "הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.",
+                "וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”",
+                "ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.",
+                "לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.",
+                "מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].",
+                "עד שיכפר – in the hall containing the golden altar.",
+                "ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.",
+                "ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement."
+            ]
+        ],
+        [
+            [
+                "המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.",
+                "ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.",
+                "היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.",
+                "רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.",
+                "אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.",
+                "ר\"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.",
+                "ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.",
+                "והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "הלן – whether blood or the portions of the sacrifice offered on the altar that stayed overnight outside of the altar.",
+                "ר' יהודה אומר שנשחטה בלילה וכו' אם עלתה תרד – as it is written (Leviticus 6:2): “This is the ritual of the burnt offering: The burnt offering itself [shall remain where it is burned upon the altar all night until morning],” there are here three exclusions: it (i.e., the verse) excluded something slaughtered at night, and that its blood was poured, and that its blood left outside of the curtains, that if it went up, it should be brought down.",
+                "ר' שמעון אומר לא תרד – for he expounds (Leviticus 6:2): “This is the ritual of the burnt offering” - one Torah for all of those that go up, that if they went up, they should not go down [for its invalidity took place in the sanctuary]. But the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "מכשיר בבעלי מומין – that if they went up, they should not come down, and especially withered spots in the eye and things similar to them Rabbi Akiva declared valid, for since they are valid/fit ab initio in birds. But not lacking a limb that invalidates birds.",
+                "דוחה היה אבא את בעלי מומין – if they went up, he would reject them, as if doing a thing with the back of the hand (i.e., in a manner different from the usual way of doing it), but he would not bring them down in public in a disgraceful manner. And in this, he disagrees with the first Tanna/teacher [of our Mishnah) who stated that they should come down. And the Halakha is according to Rabbi Hanina ben Antiginos [the adjutant High Priest]."
+            ],
+            [
+                "כשם שאם עלו לא ירדו – all of these are invalid as it is taught in the Mishnah regarding them that they should not go down.",
+                "",
+                "וכולם שעלו חיים בראש המזבח (see Mishnah 2 of this chapter) – Rabbi Akiva stated this that he declares valid in the case of animals that are blemished. And he agrees that if they went up while living on the top of the altar, they should come down, for the altar does not sanctify animals with a blemish while living.",
+                "עולה שעלתה חיה לראש המזבח תרד – we are speaking of a kosher burnt-offering, and it is the words of all. But the Mishnah did not take this usage other than because of the concluding clause [of the Mishnah], to teach you that the top of the altar ןדan appropriate place for flaying it and dissecting/dividing it where he transgressed and slaughtered it at the top of the altar."
+            ],
+            [
+                "ואלו אם עלו ירדו – and even if they are kosher and ritually pure. Because the altar is not connected with them at all.",
+                "בשר קדשי קדשים – that for eating they exist and not for the altar.",
+                "והקטורת – it is not appropriate for the outer altar.",
+                "הצמר שבראשי כבשים – we have the reading. But the first clause of the gate is the last, for these bones and sinews that are taught [in this Mishnah], and it is one law for them. The wool that is at the top of sheep, is of a burnt-offering. That the head is not included in the flaying and is offered [in sacrifice] with its hide, and this is what we state regarding the ritual slaughtering of unconsecrated animals [Tractate Hullin 27b], from where do we learn to include the head which was already cut off in the slaughter, that it is not included the flaying, it exists within the burning on the altar, the inference teaches us (Leviticus 1:8): “[and Aaron’s sons, the priests, shall lay out the sections,] with the head [and the suet, on the wood that is on the fire upon the altar].” And there is wool at the height of the head of the sheep near its neck, and similar the hair that is in the beard of the he-goat/wether at the time that they are attached, all of them are burnt-offerings."
+            ],
+            [
+                "וכולם – whether invalid that came up as it is taught in the Mishnah (see Mishnah 4 of this chapter) that they don’t go down, whether bones or sinews that were brought up attached and the fire consumed them.",
+                "ופקעו מעל המזבח – to the ground. ISKALTIR in the foreign tongue.",
+                "לא יחזיר – there is no need to return [them].",
+                "וכן גחלת שפקעה – there is no need to return [it].",
+                "אברים שפקעו כו' – if they have substance, that their flesh is recognized, even after midnight also he should return [them], for they don’t have half-burned pieces/things attacked by fire that bounded off the altar. And if they don’t have substance, that were all burned and became burning coal, even before they became hard on account of the fire that had power over all of them and hey were burned and did not become charcoal but rather like dry wood from inside them.",
+                "קודם לחצות ולאחר חצות – We derive it from Scripture as it is written (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar] all night until morning, [while the fire on the altar is kept going on it],” from implying that since it states, “all night/כל הלילה“I don’ know that it is until the morning, but rather, grant morning to the very break of the night, that it is not needed to be any longer on the hearth where the fire is maintained , and which addition morning is on the break of night that doesn’t need to be any longer on the hearth where the fire is maintained? This is midnight, for the break of the night is the crack of dawn (i.e., “dawn’s early light”).",
+                "ומועלין בהן – for they are yet part of the altar.",
+                "ואין מועלין בהן – because they were half-burned pieces/things attacked by fire that bounded off the altar, they are a thing that it’s command was performed and we don’t commit with it religious sacrilege."
+            ],
+            [
+                "הכבש מקדש – as it is written (Exodus 40:10): “Then anoint the altar [of burnt offering and all its utensils to consecrate the altar, so that the altar shall be most holy].”[The word] \"את\" – [from the phrase: \"ומשחת את המזבח\"] [comes] to include the ramp.",
+                "הכלים מקדשים – that regarding the utensils it is also written (Exodus 30:29): “whatever touches them shall be consecrated.”",
+                "כלי הלח – dishes and the bowls for the blood and wine and the oil [out of which the sprinkling is done].",
+                "מדות היבש – two measurements of dry were there – the Issaron (one-tenth of an Ephah) and the half-Issaron (also known as “Omer”).",
+                "שהיו עושין והן שלימים – that they would do as when they were whole. But however, all of the sacred vessels that were perforated or broken, we don’t repair their broken parts but we make them anew. And similarly, a knife that became defective, we don’t sharpen it to remove the defect. And the clothing of the priesthood that became dirty we don’t wash them, but make new ones and place those for the needs of the wicks of the candelabrum/Menorah and the Rejoicing of the Water Drawing [during Sukkot]. Why all so much? Because there is no poverty in a place of wealth. But an altar that was defective is invalid. And any notch that invalidates a knife of ritual slaughtering invalidates the altar. And all the time that the altar is defective, all of the Holy Things that are ritually slaughtered in the Temple courtyard are all invalidated, as it is written (Exodus 20:21): “[Make for Me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being,” and it is impossible to state this Scriptural verse as it implies, for the ritual slaughter of Holy Things [takes place] in the Temple courtyard and not on the altar, other than upon it, that is to say, whenever it is complete/whole, you sacrifice but you do not sacrifice when it is defective. And all of the Holy Things that are found in the Temple courtyard at the time that the altar is defective, even though they were ritually slaughtered in a fit manner, all of them are invalid. And even the residue of the meal-offerings are not consumed, as it is written (Leviticus 10:12): “[Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar: take the grain that is left over from the LORD’s gifts] and eat it unleavened beside the altar,” on the basis of a tradition we learned that at the time that the altar is whole/complete and not at the time when it is defective."
+            ]
+        ],
+        [
+            [
+                "כל התדיר מחבירו קודם את חבירו – as it is written (Numbers 28:23): “[You shall present these] in addition to the morning portion of the regular burnt-offering.” Since it is written, “in addition to the morning portion,” it implies that it was already done, from it we hear/learn that the daily offerings precede the additional/Musaf offerings; “of the regular burnt offering,” why do I need this? It is obvious that the burnt offering of the morning is the regular daily burnt offering, but rather, that it suspended for you the reason of its preceding [the Musaf offering] through its frequency in order that you will learn the rest of the frequent things that should precede. For since this is its essence, it was not necessary to explain it."
+            ],
+            [
+                "דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.",
+                "שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.",
+                "אברי עולה קודמין – in their burning on the altar/rising up in smoke.",
+                "לאימורי חטאת – if the blood of both were sprinkled.",
+                "מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.",
+                "על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].",
+                "ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.",
+                "מתן ארבע – two gifts which are four, but the first-born does not require other than one gift, and it does not require laying of the hands or libations and nor either the waving of the breast and foreleg/shoulder."
+            ],
+            [
+                "ונאכל לכהנים – but the tithe [of cattle], the Kohanim have no part in, but all of it is consumed by its owners.",
+                "מפני שהוא מין זבח – slaughtering by a knife. But birds are through pinching a bird’s head, But slaughtering are [more] important.",
+                "ויש בו קדשי קדשים – and even though the sacrifice of a bird is all Holy of Holies, or a sin-offering or a burnt offering, sacrifices [of the tithe of cattle] have to divide for the Most High (i.e., God) two things, its blood and those portions of the sacrifice offered on the altar, which is not the case for the sin-offering of a bird, for the altar only has its blood, and since it (i.e., the tithing of cattle) comes before the sin-offering of birds, all the more so to the burnt offering of a bird, for the sin-offering of a bird precedes that of a burnt-offering of a bird, as will be explained further on (i.e., in the next Mishnah)."
+            ],
+            [
+                "שהן מיני דמים (they produce blood for atonement) – and [different] kinds of blood their atonement is great.",
+                "חטאת העוף קודמת לעולת העוף – as it is written (Leviticus 5:8): “[He shall bring them to the priest,] who shall offer first the one for the purification offering (i.e., sin-offering), [pinching its head at the nape without severing it],” he built an analogy based upon induction/בנין אב for all sin-offerings that precedes a burnt offering whether for cattle or for birds (see Tractate Zevakhim 90a).",
+                "וכן להקדשה – when he dedicates its nest, which is two doves or two pigeons, he calls first for the sin-offering."
+            ],
+            [
+                "קודמות לאשמות – if he was liable for a sin-offering and a guilt-offering and brings them the sin-offering precedes, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 10, Mishnah 2): “that its blood is placed on the four on the four corners [of an altar] and on the foundation.”",
+                "מפני שהוא בא להכשיר – [because it renders fit] the leper to Holy Things and to enter into the Sanctuary, therefore, it is of importance/value regarding him, that his spiritual purity is dependent upon it.",
+                "ובאים בכסף שקלים – as it is written (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred tings, he shall bring as his penalty to the LORD a ram without blemish from the flock;] convertible into payment in silver by the sanctuary weight, [as a reparation/guilt offering],” as a guilt-offering for misuse of consecrated articles (i.e., restoring its value to the Temple, pay an additional fifth, and bringing this offering) and it brings an uncertain guilt-offering (i.e., brought by one who is uncertain as to whether he committed a sin that required a sin-offering).and a guilt-offering for robbery (i.e., when he denies that he owes someone money, takes a false oath to support his claim, and later admits his guilt. To atone for his misdeed, he returns the money, pays the wronged party an additional fifth of the sum, and sacrifices this offering) as an analogy [with the words]\"ערכך\" \"ערכך\" (see Leviticus 5:15: “convertible/כערכך into payment in silver by the sanctuary weight” and Leviticus 5:18): “”He shall bring to the priest a ram without blemish from the flock, or the equivalent/בערכך, as a reparation – i.e., guilt – offering.”) and the guilt-offering for a handmaiden designated to become the wife of one selected by her master/שפחה חרופה we derive [in an analogy] by \"איל\" \"איל\" (i.e., the ram of reparation offering – as in Leviticus 19:21: “But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD a ram/איל of reparation offering” and Leviticus 5:15: “he shall bring as his penalty to the LORD a ram/איל without blemish from the flock.”).",
+                "חוץ מאשם נזיר ואשם מצורע – as it is written concerning them (Numbers 7:14): “[As his offering to the LORD he shall present:] one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a purification offering; one ram without blemish for an offering of well-being.” For since a ram of two years of age is for two Sela, a lamb one year old is not for two Sela."
+            ],
+            [
+                "כך הם קודמים לאכילה – it refers to all of them as they are consumed, such as the sin-offering is consumed prior to the guilt-offering and the thanksgiving offering [is consumed] prior to the peace offering.",
+                "שלמים – of the sacrifice of last night.",
+                "וחכמים אומרים כו' – And the Halakha is according to the Sages. And that which is more frequent and that which is holier, such as the blood of the burnt-offering of the daily offering and the blood of a sin-offering which endure, this is more frequent and this is more holy than it, for we state that the blood of a sin-offering precedes the blood of a burnt offering because it is procures pardon. But a thing that is raised [as a question] in the Gemara (Tractate Zevakhim 90b-91a) but is not deduced (i.e., in a “conflict” between that which is more frequent/תדיר and that which is more sacred/מקודש, which takes precedence?). And it appears that what is more “frequent” takes precedence."
+            ],
+            [
+                "ובכולן – with all that is consumed.",
+                "רשאין הכנים לשנות באכילתן – such as to eat them roasted, cooked or seethed, for regarding the gifts of the priesthood it is written (Numbers 18:8): “[the LORD spoke further to Aaron: I hereby give you charge of My gifts, all the sacred donations of the Israelites;] I grant them to you and to your sons as a perquisite, a due for all time,” for greatness, in the manner that the kings/royalty eat roasted, seethed and/or cooked and with refreshments and spices.",
+                "שלא יביא את התרומה לידי פסול – since the spices that absorbed the flavor of the Holy Things, if they would become remnants/left-overs (i.e., past the time when they should be consumed, they would be an explicit prohibition because of the flavor of the Holy Things that were absorbed in them."
+            ],
+            [
+                "שהוא מתחלק – [distributed] for the consumption by the Kohanim.",
+                "מותר רקיקי מנחת ישראל – the meal-offering of something baked from which comes loaves and wafers. Loaves that are kneaded with oil and wafers that are rubbed with oil, and Rabbi Shimon said in Tractate Menahot [75a] like the [Greek] letter KI (the Greek KAF – which is an “X”), and the rest of the oil is consumed by the Kohanim.",
+                "מותר רקיקי מנחת כהנים – for the meal offering of the Kohanim is completely burned, the oil that floats on top of it and the remnant that is not absorbed in it, they burn it separately.",
+                "ומותר מנחת כהן המשיח – for its oil is greater, three LOG for a tenth of an Ephah, and since it is baked first, its oil is not absorbed in its broken pieces and the remnant/remainder needs to be offered up separately.",
+                "שאין מתנדבים שמן – therefore, it should not occur to you that the oil is distributed or that which is offered up as incense is a free-will offering.",
+                "ר' טרפון אומר מתנדבים שמן – separately. And not less than a LOG, and it is burned separately. And the Halakha is according to Rabbi Tarfon. And similarly, the Halakah is that they offer wine as a free-will offering separately, and they do not offer less than three LOG, and they toss/sprinkle it on top of the altar fires and it is burned there. But even though he puts out the fire of the pile of wood on the altar of the Temple, and the All-Merciful stated (Leviticus 6:6): “[A perpetual fire shall be kept burning on the altar,] not to go out,” since he does not intend to put it out, it is permitted, for we hold like Rabbi Shimon that a thig that is not intended is permitted, and it is not an inevitable consequence. For it is possible that the fire will be large and strong and will prevail over the wine and not be put out."
+            ]
+        ],
+        [
+            [
+                "דם חטאת. טעון כבוס – as it is written (Leviticus 6:20): “…and if any of its blood is splattered upon a garment, you shall wash the bespattered part in the sacred precinct.”",
+                "שנאמר במקום קדוש תאכל – it is written in regard to that matter.",
+                "ואחד הפנימית – that their blood requires sprinkling inside [in the inner area] which are not consumed.",
+                "שנאמר תורה אחת לכל החטאות – it is written [in the Torah – Leviticus 6:19] at the beginning of that matter.",
+                "תורה אחת לכל החטאות – and specifically the sin offering of cattle. But the blood of sin-offering of a bird [that splatters on the clothing of the officiating priest] does not require washing, for in that matter, it is written (Leviticus 6:17): “[This is the ritual of the purification/sin-offering: the purification offering shall be slaughtered before the LORD] at the spot where the burnt offering is slaughtered,” excluding the sin-offering of the bird which is not slaughtered."
+            ],
+            [
+                "אין דמה טעון כבוס – as it is written (Leviticus 6:20): “and if any of its blood is splattered [upon a garment],” from blood that is fit, but not blood that is invalid.",
+                "שעת הכושר – for tossing/sprinkling.",
+                "שלנה – that its blood remained overnight.",
+                "ושקבלו פסולין – this is our reading. But we don’t read, “and when they tossed/sprinkled [its blood], for even an appropriate sin-offering whose blood was splattered on the clothing after the sprinkling of the blood idoes not require washing, as we have stated, “and if any of [its blood] is splattered,” (Leviticus 6:20), excluding that which that had already been splattered."
+            ],
+            [
+                "נתז מן הצואר –[from the neck] of the animal on the clothing, it does not require washing. As it is written (Leviticus 6:20): “and if its any of [its blood] is splattered,” I didn’t say other than that that whichis appropriate for sprinkling (i.e., was received in a pot).",
+                "מן הקרן – [from the horn] of the altar.",
+                "ומן היסוד [from the foundation] – from the remnants that are appropriate to be spilled on the foundation, and even though they were not yet spilled, for after the giving of the blood is performed, the remanans do not require washing, as it is written (Leviticus 6:20): “[you shall wash] the besplattered part,” except fro that which already had been splattered of its blood.",
+                "אלא הדם שנתקבל בכלי – what is the reason that this is stated? For what reason that if it (i.e., the blood) is spilled on the floor and collected that it does not require washing but rather [only] the blood that was received in a utensil.",
+                "וראוי להזאה – to exclude receiving less than what is needed for sprinkling in this vessel, and less than what [is needed] for sprinkling in that [other] vessel but afterwards he mixed them, they are not holy and do not require washing.",
+                "עד שלא הופשט אין טעון כבוס (before it is flayed, it does not require washing) – as it is written (Leviticus 7:20): “[and if any of its blood is splattered] upon a garment,” just as a piece of clothing is susceptible to receiving ritual impurity, for one does not have a small piece of clothing whose name is “clothing” that is not susceptible to receive ritual impurity if he thought of it as a utensil as it was, even all that are susceptible to receive ritual impurity, and from when it is flayed, it is susceptible of receiving ritual impurity, if he thought of it to make it a covering of the chariot or to cover with it the bed and he doesn’t require the trimming of the ends of the skin.",
+                "אף משהופשט (even from when the hide is taken off) – all the while that it was not mended to be a utensil.",
+                "אין טיון כבוס – that we require something that is susceptible to ritual impurity, that is not missing even intention/thought.",
+                "אלא מקום הדם – and not the entire garment.",
+                "וראוי לקבל טומאה – and even though it is lacking intention. And asl long it would not be lacking work. But the anonymous section is according to Rabbi Yehuda, and such is the Halakha.",
+                "וראוי לכבוס – to exclude a wooden utensil. For even though it is susceptible to receive ritual impurity, it is not appropriate for washing, it is a mere scraping thing, and is not something washable."
+            ],
+            [
+                "במקום קדוש – in the Temple courtyard.",
+                "ושבירת כלי חרס במקום קדשו – for after it is written (Leviticus 7:20): “you shall wash the bespattered part in the sacred precinct,” it is written (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,” and an analogy is made between the breaking of an earthen vessel to washing: just as washing is done in a holy place, so the breaking of the earthen vessel is done in a holy place.",
+                "זה חומר – this refers to washing."
+            ],
+            [
+                "בגד – that blood of a sin-offering was splattered on it and he went outside of the curtains/partitions of the Temple.",
+                "נטמא חוץ לקלעים – after he went out. But it is impossible to bring ritual defilement into the Temple courtyard.",
+                "קורעו – in its majority. And he is pure from ritual defilement.",
+                "ונכנס ומכבסו במקום קדוש – and even though the cloth that was defiled and he tore the majority of it, he still remains in his defilement according to the Rabbis until there doesn’t remain in its connection in order to be the width of a scarf hanging around the head and hanging down over the neck. Here it is permissible to bring it into the Temple courtyard in order to fulfill the Mitzvah of washing, since from the Torah, when most of it is torn, it is pure.",
+                "נוקבו – [makes a hole in it] to purify it from its defilement. And especially a hole that is lik the measurement of a small root, that through this it is pure from its defilement and it still is a utensil and fulfills the Mitzvah of breaking in the Temple, but if he made a large perforation, and it departed from being considered a utensil, it can no longer enter [the Temple] and one breaks it, for the All-Merciful stated (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,’ at the time of breaking it will be a utensil, but this [object] at the time of breaking is not a utensil."
+            ],
+            [
+                "פוחתו (hollows it out) – for a metal utensil is not pure from its defilement with an mere incision, but rather with a large incision. But however, after it is hollowed out, they strike it with a mallet and fasten it in order that the name of a utensil is upon it. For at the time of scouring, it must be a utensil."
+            ],
+            [
+                "ואחד שעירה לתוכו רותח – since it is written (Leviticus 6:21 – the printed text lists the wrong chapter): “An earthen vessel in which it was boiled shall be broken,” that it is brought near it shall be broken, but it is not written: “if it is in an engraved vessel in which it was boiled it shall be broken,” for purposes of exegetical interpretation, if it was absorbed in it, nevertheless, it shall be broken.",
+                "קדשים קלים אינן טעונין מריקה ושטיפה – Rabbi Shimon admits that they require the cleansing of an impure vessel by means of using boiling water, for behold the flavor of that which was absorbed became a remnant and its expunging after a while in a state of permission if he doesn’t cleanse the impure vessel by means of using boiling water. But with regard to the law of scouring and rinsing is what Rabbi Shimon excludes from scouring and rinsing for Lesser Holy Things, for scouring and rinsing of The Holiest Things requires that it will be in water and not wine nor in a mixture of wine and water, but if he boiled partially a utensil, it requires scouring and rinsing of the entire utensil, and it requires scouring in hot water and rinsing in cold water. Whereas with lesser Holy Things according to Rabbi Shimon, they cleanse the impure vessel even in wine and even in a mixture of hot wine and water, and he is not strict other than to rinse the prohibited [substance] that is absorbed, and there is no need to rinse other than the place of the cooking alone, and after the cleansing of the impure vessel, there is no need for rinsing in cold water, for of these are the decrees of the Biblical verse regarding a sin-offering and the Holy of Holies, but not of Lesser Holy things. But the Halakha is not according to Rabbi Shimon. But especially regarding heave-offering we exclude it from all of these thigs that we mentioned as it is written (Leviticus 6:22): “Only the males in the priest line may eat of it,” and it is taught in a Baraitha, it, except for heave-offering which does not have the law of scouring and rinsing like the Holy Things. But the Lesser Holy Things are equal to the Holy of Holies in all the laws of scouring and rinsing. But regarding the explanation of scouring and rinsing, the Tannaim disagreed in the Baraitha: there is one [opinion] that states that scouring and cleansing of impure vessels is done in hot water and rinsing is done in cold water. And there is one [opinion] that states that scouring and rinsing, both of them are done in cold water after the cleansing of impure vessels in hot water, as it is taught in the Mishnah shortly nearby (i.e., at the conclusion of our Mishnah), but that scouring is like scouring of a cup and rinsing is like the rinsing of the cup, that the one is from the outside and the other is from the inside, that is to say, rinsing is done from the outside and scouring is done from the inside. But the Halakha is according to the words of the one who states that scouring is done with hot water and rinsing is done with cold water.",
+                "יבשל בו את כל הרגל – without scouring and rinsing, but at the end, he should scour and rinse, because on each day, he does the cleansing of impure vessels for his fellow,, for since the peace-offerings are many on the Festival, none of their absorption becomes [forbidden] remnant, for the time of the peace-offerings are two days, and when he cooks in it the peace-offerings nowadays, and returns and cooks in it peace-offerings for the morrow from peace-offerings that were slaughtered on the day after, it expunges what it absorbed yesterday and absorbs from the latter [sacrifices], it is found that he doesn’t come to [violation] of remnant.",
+                "וחכמים אומרים עד זמן אכילה – so that there will not be between the end of the cooking to the beginning of the scouring and rinsing other than the time of eating alone, and not more that this, as it says (Leviticus 6:21): “[the vessel] shall be scoured and rinsed with water,” and it is written (Leviticus 6:22): “Only the males in the priestly line shall eat of it,” but why did Scripture place these verses next to teach other? To inform you that we delay only the time for eating and afterwards we perform scouring and rinsing immediately on the same day. And the Halakah is according to the Sages.",
+                "האסכלה (lattice-work of a fire place, grille, grating) – GRADILA in the foreign tongue. And it is made like a kind of net-work/mat and we roast upon it something roasted.",
+                "מגעילן – in hot water."
+            ],
+            [
+                "הרי הרלים נאכלין כחמורים ואינן טעונין מריקה – Our Mishnah is deficient and should be read as follows: if they were [sufficient] to impart a flavor, then the [rule of which is] less stringent are eaten with the more stringent in accord with the more stringent rule [applying to the Most Holy Things], inside of the curtains for the day and the night and they require souring and rinsing and are disqualified through contact. But our Mishnah is according to Rabbi Shimon who stated that the Lesser Holy Things do not require scouring and rinsing, therefore, when they did not impart the flavor of the Holy of Holies in the Lesser Holy Things, they do not require scouring and rinsing.",
+                "רקיק – a disqualified/unfit [wafer] that came in contact with a fit wafer, and the fit absorbed from the disqualified [only the place which absorbed that which is forbidden – is cut off; the rest is permitted]."
+            ]
+        ],
+        [
+            [
+                "טבול יום – he (i.e., a Kohen) who has immersed [in a ritual bath] and came out but his sunset has yet occurred (i.e., see the rationale provided by the Bartenura commentary in Tractate Berakhot, Chapter 1, Mishnah 1 for defining when the Shema is recited in the evening).",
+                "ומחוסר כפורים – such as person with a flux or a leper or a woman who gave birth who immersed [in a ritual bath] and their [respective] sunsets had arrived but they had not brought their atonement [sacrifices].",
+                "אינן חולקין בקדשים – since it is not appropriate for them to be eating [until they bring their sacrifices on the morrow], they do not divide [the food] for the evening when they become pure, as it is written (Leviticus 6:19): “The priest who offers it as a sin offering shall eat of it,” the Kohen that is appropriate for purification shares it, he who is not appropriate for purification does not share it. But it is impossible to state that a Kohen who is not appropriate for purification at the time of the offering does not eat, for there is a minor that is not appropriate for purification who consumes it, but by force, he should eat it, as the Biblical verse states, he should divide it in order to be able to eat from it, it is stated, for the Biblical verse excludes it from division in the language of seating, we learn from it that a Kohen who is appropriate for eating can divide it, but one who is not qualified for eating does not divide it. Therefore, those with blemishes divide it, even though they are not appropriate for purification, they are appropriate for eating, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as the holy” (though as we learn in the previous verse, if the Kohen has a defect, he shall not be qualified to offer up the food of his God).",
+                "אונן נוגע – and he who immersed [in a ritual bath] but he whose mind was not diverted from his immersion all the while that he is a mourning a kinsman prior to burial. For if he diverted his mind and then touched it, even after he immersed [in a ritual bath], he has invalidated it.",
+                "וכל שאינו ראוי לעבודה אינו חולק בבשר – except for those who have blemishes for even though that they are not qualified for Temple service, they divide/share the meat, for we extend the scope of he Biblical verse explicitly, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as of the holy,” and it is written (Leviticus 6:11): “Only the males among Aaron’s descendants may eat of it,” to include those with defects for the sharing of the food, if for eating, it is already stated, “he may eat….as well as of the holy.”",
+                "וטהור בשעת הקטר חלבים – which is all night long (see the end of Tractate Berakhot, Chapter 1, Mishnah 1). As for example, that he immersed and was purified with the setting of the sun.",
+                "אינו חולק – for a Kohen does not share in the Holy Things until he is pure from the time of the sprinkling of the blood until the time of the burning of the fat, but if he became ritually impure between one and the other, he does not share in the Holy Things."
+            ],
+            [
+                "כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.",
+                "עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).",
+                "ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than \"עולת איש\"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: \"עולת עור\"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: \"עולת איש\"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy."
+            ],
+            [
+                "עורות קדשים קלים לבעלים – as it is written (Leviticus 7:8): “shall keep the skin/עור העולה of the burnt offering [that is offered],”just as the burnt offering of the Most Holy Things, so also all of the Most Holy Things.",
+                "עורות קדשי קדשים – the sin-offerings and guilt-offerings go to the Kohanim as the reason is explained further on.",
+                "אין המזבח יוכיח – that is to say, you don’t have to state that the Altar will prove that it acquired the meat of the burnt-offering but did not acquire the hide and even you should no be amazed regarding the Holiest of Holy Things for even though the Kohanim acquired their meat, that they would not acquire their hides. This is not a proof, for the altar does not have the hide in any case. But regarding the Kohanim, we have found that they did acquire the hide of the burnt-offering as an a fortiori derivation that they would acquire the hides of the Holiest of the Holy Things."
+            ],
+            [
+                "אין עורותיהן לכהנים – but rather they are burned with their hides.",
+                "לא ראיתי עור יוצא לבית השריפה – after it was flayed, if it was found to be an animal with a condition that would cause it to die within twelve months (i.e., it was found to have been torn by another animal or with a congenital defect or afflicted with a severe organ disease, even though that this disqualification was in it prior to the flaying, but it was not recognized until after it was flayed.",
+                "שהמפשיט את הבכור ונמצא טריפה – Rabbi Akiba comes to tell us that even if it was a firstling with a blemish/physical defect that was ritually slaughtered in the country on its blemish, and the Biblical verse did not permit it other than through eating, as it is written (Deuteronomy 15:21-22): [“But if it has a defect, lameness or blindness, any serious defect, you shall not sacrifice it to the LORD your God.] Eat it in your settlements, [the impure among you no less than the pure, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and it comes to teach us that where its being afflicted with a severe organ disease/congenital defect/torn by another animal was not recognized until after it was flayed, its ritual slaughter is permitted and its hide is flayed, as if its blood was sprinkled/tossed in the Temple.",
+                "יאותו הכהנים בעורו – [the priests may make use of its hide] and it is not burned.",
+                "אין לא ראיתי ראיה – for perhaps it did not happen during his life that he would find [the animal’s] severe organ disease/congenital defect/torn by another animal until after it was flaying, and if it happened, and he burned it, he didn’t see it.",
+                "אלא יצא לבית השריפה – since but prior to the flaying he came. But the Halakha is according to Rabbi Akiba regarding a firstling with a blemish/physical defect when a specialist permitted it. But not if a specialist did not permit it. But the Halakha is according to the Sages regarding a pure firstling, that the flesh [requires] burial and hide [requires] burning."
+            ],
+            [
+                "פרים הנשרפין – the bull of the anointed priest [brought as a sin-offering] and the bull for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin], and the bullock of Yom Kippur [which is brought by the High Priest for himself, his family and all the members of the Priesthood].",
+                "ושעירים הנשרפים – the goat of Yom Kippur and the goats as a sin-offering for idolatry.",
+                "נשרפין בבית הדשן – outside of the three camps . But in the cemetery, outside of Jerusalem, as it is written regarding them (Leviticus 4:21): “[He shall carry the bull] outside the camp [and burn it as he burned the first bull,” that is to say, outside of three camps.",
+                "מטמאין בגדים – to those engaged with them. As is it written (Leviticus 16:28): “He who burned them shall wash his clothes [and bathe his body in water].” And every place where it states, “shall wash his clothes/יכבס בגדיו,” not only the clothes that he was wearing require washing, but also every piece of clothing that he touches while he is attached to the impurity is ritually defiled and requires washing.",
+                "שלא כמצותן – such as that they became defiled and required burning like the rest of the consecrated animals that were disqualified.",
+                "בבית הבירה – sometimes in the Temple courtyard and sometimes on the Temple Mount. How so? If a disqualification occurred to them prior to their leaving from the Temple courtyard whether prior to the sprinkling/tossing [of the blood] or after, they are burned in the place of ashes that is in the Temple courtyard. If a disqualification occurred to them after their departure from the Temple courtyard, they are burned in the place of ashes that is on the Temple Mount, and that is the Temple."
+            ],
+            [
+                "היו סובלין אותן – those that were burned in accord with their requirements, they would carry them on poles to remove them to the place where they are burned.",
+                "הראשונים – the people that carry the poles, those at one head go out first, and the latter ones at the head of the second group didn’t go out [from the Temple courtyard].",
+                "ניתך הבשר – when their burning came a conclusion, the one who assist/accompany them does not again return from defiling clothing, but before this, all those who assist/accompany at the time of the burning, defile their clothing, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes, [and bathe his body in water; after that he may re-enter the camp],” at the time of the burning. The one who assists/accompanies after they became ashes defiles his clothing, the inference teaches us: \"אותם\"/them - those defile their clothing, when they became ashes, he does not defile his clothing. But the bulls that are burned and the goats that are burned themselves do not defile people or the clothing that touch them, but the person engaged with their burning is ritually impure from the decree of the Biblical verse. According to the Rabbis, once those who carry them on poles have gone out, and according to the words of Rabbi Shimon, when fire goes out on most of them (see Talmud Zevakhim 106a). But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "השוחט –[He who ritually slaughters] Holy Things outside [of the Temple courtyard] and offered them up outside [the Temple courtyard]. In one act of forgetfulness [inadvertently]. He is liable [for a sin-offering] for the ritual slaughtering and he is liable [for a sin-offering] on the offering up, for they are two essential parts of the sin for both of them are written [in the Torah] (Leviticus 17:3): “[if anyone of the house of Israel] אשר ישחט/slaughters [an ox or sheep of goat in the camp, or does so outside the camp],” and (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] אשר – יעלה /offers [a burnt offering or a sacrifice].”",
+                "כיון שהוציאו פסלו –[because he took it outside, he has invalidated it] but nevertheless, he is liable. And the same law applies to the individual who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard]. And Rabbi Yossi Haglili said to you, just as the person who slaughters it inside [the Temple courtyard] and offered up outside [the Temple courtyard] for he had a period of time when it was fit for use, shall you say to the person who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard] that he didn’t have a period of time when it was fit for use? But the Halakah is not according to Rabbi Yossi Haglili."
+            ],
+            [
+                "טמא שאכל כו' – because Rabbi Yossi Haglili and the Rabbis disagree on both of them and these two disputes are similar to each other, they taught them [in the Mishnah] together.",
+                "רבי יוסי הגלילי אומר וכו' – when the body became ritually defiled and afterwards the meat became ritually defiled, no one disagrees that he is liable for extirpation. What they do dispute is when the meat [first] becomes ritually defiled and afterwards the body becomes defiled. The Rabbis have an inclusive prohibition (i.e., an exception to the principle that one prohibition does not take effect upon another; the second prohibition takes effect if it is a more comprehensive prohibition), for since the prohibition of the Levitical uncleanness of the body occurs upon it, it also prohibits the pure meat that was permitted from the outside, it also occurs even on the ritually impure meat, and even though it was continually prohibited, in order to make him liable even because of the Levitical uncleanness of the body. But Rabbi Yossi Haglili does not hold that one prohibition can take a legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) with a comprehensive prohibition, and the prohibition of ritual defilement of the body does not occur on the prohibition of the ritual defilement of the meat. But the Halakha is not according to Rabbi Yossi Haglili.",
+                "והטהור שאכל טמא פטור – from extirpation. But he endures forty [minus one] lashes because of (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire. As for other flesh, only he who is pure may eat such flesh].”",
+                "שאינו חייב אלא על טומאת הגוף – as it is written (Leviticus 7:20): “ [But the person who], in a state of impurity, [eats flesh from the LOD’s sacrifice of well-being,] that person shall be cut off from his kin,” This verse is speaking of Levitical uncleanness of the body."
+            ],
+            [
+                "שהשוחט להדיוט כו' - a person who ritually slaughters Holy Things outside [the Temple courtyard] for consumption by an ordinary person [as opposed to for God alone], is liable.",
+                "המעלה בחוץ – for the needs of an ordinary person, is exempt because of offering it up outside [the Temple courtyard]. For regarding ritual slaughter, it is written (Leviticus 17:4): “[And does not bring it to the entrance of the Tent of Meeting to present it as an offering to the LORD, before the LORD’s Tabernacle,] bloodguilt shall be imputed to that man, [he has shed blood; that man shall be cut off from among his people],” even a person who does ritual slaughter for a person. And regarding offering it up, it is written (Leviticus 17:9): “[and does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD, [that person shall be cut off from his people],” he is not liable when he offers it up outside [the Temple courtyard] until he should intend it to be for God.",
+                "ושחטו פטורים – as it is written (Leviticus 17:4): “ דם יחשב לאיש ההוא/bloodguilt shall be imputed to that man – האיש ההוא\" ,” one person and not two.",
+                "והעלוהו חייבין – as it is written (Leviticus 17:8): “[Say to them further:] If anyone/איש איש of the house of Israel ]or of the strangers who reside among them[ אשר יעלה/offers a burnt offering or sacrifice,” for the inference does not teach us \"איש איש\"/if anyone – other than to include two who took hold of a limb and offered it up, that they are liable.",
+                "העלה – and it became known to him.",
+                "וחזר והעלה – from the same animal itself, he is liable [for a sin offering] for each and every time.",
+                "עד שיעלה לראש המזבח – as it is written (Genesis 8:20): “Then Noah built an altar to the LORD [and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar],” so we see even the temporary altar of an individual that is outside is not offering up without an altar.",
+                "אפילו העלה על הסלע – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD at the entrance of the Tent of Meeting [to offer it to the LORD, that person shall be cut off from his people],” but not at the altar of a temporary personal altar. And it is written in the portion of one offering outside [the Temple courtyard]. But the Halakha is according is according to Rabbi Yossi."
+            ],
+            [
+                "שהיה פסולן בקדש – as for example (see Tractate Zevakhim, Chapter 9, Mishnah 2), a sacrifice kept overnight or goes forth [from its proper bounds or it was slaughtered [with the intention to burn the sacrificial parts or to eat the flesh] outside of its proper time or outside of its proper place, since inside , if they were inside [the Temple courtyard], if it went up, it should not go down, we call it that that has been accepted inside but he is liable for it outside, as it is written (Leviticus 17:9): “[And does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD/לעשות אתו לה', [that person shall be cut off from his people],”all that is offered/done for God, we are liable for outside [of the Temple courtyard], but all that is not offered/done for God, we are not liable for it outside [the Temple courtyard].",
+                "המעלה כזין מן העולה ומאימורין – half an olive’s bulk from this (i.e., the burnt offering) and half an olive’s bulk from that (i.e., the sacrificial parts offered on the altar).",
+                "חייב – for all of it is a sacrifice burned entirely.",
+                "הלבונה – of the meal-offering of the free-will offering.",
+                "והקטורת – of each day, half of it in the morning and half of it at twilight.",
+                "ומנחת כהנים – a sacrifice which is burned entirely and appropriate for offering up like a fistful of the meal-offering of an Israelite. But the remnants of the meal-offering of an Israelite are not liable on their being brought up outside [the Temple courtyard].",
+                "מנחת כהן משיח – one-tenth of an Ephah which he brings on each day.",
+                "כזית – which is the measurement of the incense.",
+                "עד שיקריב את כולו – because he (i.e., Rabbi Eliezer) holds that all which make the sacrifice permissible for enjoyment invalidate that which is lacking/wanting, and all the time that all of them were not offered the incense does not fulfill their owners’ spiritual obligation. But according to the Rabbis, these also is their burning on the altar/rising in smoke with an olive’s bulk, where all of it exists and they were not lacking prior to the burning on the altar.",
+                "ושייר מהן וכו' חייב – for behold through this the burning on the altar/letting rise in smoke is completed/",
+                "שחסרו כל שהן – prior to the burning on the altar through loss or burning, they were invalidated by their missing parts, as it is written (Leviticus 2:3): “And the remainder of the grain offering [shall be for Aaron and his sons, a most holy portion from the LORD’s gifts],” except for that which was missing, or that a handful was missing prior to the burning on the altar."
+            ],
+            [
+                "המקריב קדשים ואימוריהן – that he sacrificed the meat and those [unsevered] portions of the sacrifice offered on the altar attached to it, he is liable because of the portions of the sacrifice offered on the altar. But we don’t say that the meat interposes between the portions of the sacrifice offered on the altar and the fire, and that what he intended to be inside is not offering on the altar, for he All-Merciful stated (Leviticus 1:8): “[And Aaron’s sons, the priests, shall lay out the sections, with the head and the suet,] on the wood that is on the fire,” and the person who offers it outside [the Temple courtyard] would not be liable. We did not say this because something that is one type mixed with something of the same type does not interpose.",
+                "מנחה שלא נקמצה – is not appropriate inside. Therefore, the person who offers it up outside is exempt.",
+                "קמצה וחזר קומצה לתוכה. והקריבה בחוץ חייב – and in a similar manner to it inside, it is fit/appropriate, as it is taught in [the chapter] “He who takes a handful of meal-offering/הקומץ את המנחה” (i.e., Tractate Menahot, Chapter 3, Mishnah 3): “[If] the handful was mixed up with residue, or with the residue of his fellow, he should not offer it up/נתערב קומצה בשיריה לא יקטיר,” but if he did offer it up, it is acceptable."
+            ],
+            [
+                "הקומץ והלבונה – of the free-will meal offering. Both of them (i.e., the fistful of the meal offering and the frankincense) permit the residue for consumption, therefore Rabbi Eleazar exempts for he requires the burning on the altar everything that is permitted.",
+                "אחד בפנים – first and afterwards the second outside, he is liable, for this completed it, and through it everything was dependent.",
+                "שני בזיכי לבונה – permits the [twelve] shewbread [loaves].",
+                "מי החג – that were filled for the sake of the water libations on the holiday of Sukkot, if he offered up the libation outside, he is liable for he (i.e., Rabbi Eleazar) holds that the water libations on the Festival [of Sukkot] is according to the Torah, therefore, he is liable by making the offering outside, but the Halakha is not according to Rabbi Eleazar in this entire Mishnah and the water libation on the Festival [of Sukkot] is not from the Torah, but rather it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law).",
+                "שירי הדם שהקריבן בחוץ חייב (of sin-offerings of the inner altar) – we are speaking of the residue of the blood of the inside, and he (i.e., Rabbi Nehemiah) holds that the residue of the blood prevent them, therefore, it is an act of Divine service that one is liable for outside [the Temple courtyard], but with the residue of the blood of the outer altar, Rabbi Nehemiah agrees that there are no other than for the Mitzvah, but not to be indispensable, therefore, he who sprinkles them outside is certainly exempt. But the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "מלק בחוץ – it is an un-slaughtered animal carcass, for there is no pinching of the head other than inside [the Temple courtyard], therefore he exempt on his offering/bringing it up on the altar outside, and if you should say, but aren’t all that are offered up outside are disqualified through their being taken outside, and similar a person who performs a ritual slaughter outside [of the Temple courtyard] is invalid and they are liable on its being offered on the altar, there the All-Merciful includes it but regarding the matter of the rest of invalid things, we require that it is accepted inside.",
+                "שחט בחוץ והעלה בחוץ חייב – even on the bringing up/offering on the altar. For all who are liable on its ritual slaughter outside [of the Temple courtyard] if he went back in and he or someone else brought them up/offered them, he is liable [on the ritual slaughter and on offering it up].",
+                "נמצא דרך הכשרו בפנים – In the Gemara it states (i.e., Tractate Zevakhim 111b, that it teaches that the manner of his liability by performing it inside [i.e., the Temple courtyard] exempts him outside [the Temple courtyard], and the manner of his liability by performing it outside, exempts him inside [the Temple courtyard. As for example, if he slaughtered the bird/fowl inside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is exempt. If he slaughtered it outside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is liable. If he pinched the head [of the bird] inside [the Temple courtyard] and offered it up outside, he is liable. If he pinched the head [of the bird] outside [the Temple courtyard] and offered it up inside [the Temple courtyard], he is exempt. It is found, that the place where he is made liable on his offering it up, if the first Divine service was performed in side, as for example with the pinching of the head that was done inside [the Temple courtyard], he is exempt for his offering it up, if the pinching of the head was done outside [the Temple courtyard]. But a person who becomes liable on his offering up, if the first Divine service was performed outside, like with the ritual slaughtering, he is exempted inside, if the animal was slaughtered inside and offered up outside.",
+                "רבי שמעון אומר כו' – the matter of the first Tanna/teacher is deficient and should be read as follows: And similarly, a person who slaughters an animal at night inside [the Temple courtyard] and offers it up outside [the Temple courtyard] is exempt, that it is not accepted inside, as it is written (Leviticus 19:6): “It shall be eaten on the day you sacrifice/ביום זבחכם,” but not at night, and it is found that the animal offering is invalid, and therefore he is not liable for his offering it up But if he did not slaughter outside [the Temple courtyard] at night but offered it up outside at night, he is liable, because since the ritual slaughter was at night outside the Temple courtyard, it was kosher/fit, therefore, he is liable for two things – on the ritual slaughter and on the offering up. But Rabbi Shimon disputes this and states: “Any act for which they are liable [when it is done] outside, for the like act are they liable [when it is done] inside and when one offered it up outside, except for him who slaughters inside and offers up [the bird offering] outside.” כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ – that is to say, just as when the person who performs the ritual slaughter outside at night and the one who offers it up outside is liable, so also if he performed the ritual slaughter inside at night and offered it up outside, he is liable for the offering up [of the sacrifice], except for one who slaughters the bird/fowl inside and offered it up outside [the Temple courtyard] that he is exempt even though that if he performed the ritual slaughter and offered it up outside [the Temple courtyard], he is liable. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "נתן בחוץ וחזר ונתן בפני חייב – it is a simple matter, and because of the concluding clause [of the Mishnah], it brought it, if he [first] placed it outside [the Temple courtyard] and then in return placed it inside [the Temple courtyard], he does not place outside [the Temple courtyard] anything other than the residue of the blood, he is liable. But our Mishnah is according to Rabbi Nehemiah who holds that the residue is indispensable/invalidates an act by omission. But it is not the Halakha.",
+                "שניהן בחוץ חייב – the first, if he didn’t have any knowledge of it in the meantime [by fact that he sprinkled the blood from two cups from outside the Temple courtyard], he is liable for two [violations].",
+                "אחד בפנים – and afterwards, the second [sprinkling] was done outside, he is exempt. For even according to Rabbi Nehemiah who held that one cup removes its fellow consecrated cup from its purpose to be spilled a cubit, therefore, even that is not residue.",
+                "הפנימי מכפר – to make the animal sacrifice fit. For the blood that is sprinkled outside [the Temple courtyard] first did not make what had remained something similar to it.",
+                "שתיהן בחוץ חייב – on each of them, for at the time of the ritual slaughter, each one was appropriate [to be offered] inside [the Temple courtyard].",
+                "אחת בפנים – and the second afterwards outside [the Temple courtyard], he is exempt, for this is a sin-offering where its owners had been expiated , but for death it (i.e., the second one) goes and is not accepted inside [the Temple courtyard].",
+                "חייב על החיצונה – for it is appropriate [only] inside [the Temple courtyard] and he offers up whichever of them that he wishes.",
+                "כשם שדמה פוטר את כשרה – from [the law of] religious sacrilege, [for the sprinkling/tossing of the blood removes the meat of the Holy of Holies from religious sacrilege that gave it] a time of permission for the Kohanim [to consume it].",
+                "כך הוא פוטר את בשר חברתה (so it renders the meat of its fellow free) – and even though it is invalidated [and it refers to when I slaughter both of them inside the Temple courtyard]. And it comes to ell us here that where both of them are placed, and someone comes first and sprinkles the blood of the first one, he renders the meat of its fellow free because of the sin-offering through which its owners were expiated, for we hold that the sin-offerings left to die we don’t benefit from nor commit religious sacrilege."
+            ]
+        ],
+        [
+            [
+                "פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”",
+                "חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.",
+                "כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future."
+            ],
+            [
+                "בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”",
+                "תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.",
+                "ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).",
+                "בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].",
+                "אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”",
+                "מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a)."
+            ],
+            [
+                "הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)",
+                "והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”",
+                "פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.",
+                "ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.",
+                "עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.",
+                "בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.",
+                "מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.",
+                "מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).",
+                "היוצק – [the person who pours] the oil on the meal offering.",
+                "הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.",
+                "המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”",
+                "המסדר – the shewbread on the table.",
+                "פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.",
+                "אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service."
+            ],
+            [
+                "והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.",
+                "משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted."
+            ],
+            [
+                "באו לגלגל – there wasn’t a Temple there, but rather just the curtains/tent-cloth of the Tabernacle of the wilderness.",
+                "הותרו הבמות – for the All-Merciful stated (Leviticus 17:3-4): [if anyone of the house of Israel] slaughters [an ox or sheep or goat] in the camp,…and does not bring it to the entrance of the Tent of Meeting,” excluding Gilgal, where there was [no longer] a camp there, for the camps were abolished and the people began to be scattered throughout the Land [of Canaan/Israel]. And for this reason, also, lesser Holy Things are eaten in any place, for there wasn’t there a camp like there was in the wilderness."
+            ],
+            [
+                "באו לשילה נאסרו הבמות – as it is written (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” it follows that when they would come to the מנוחה/the haven,” the improvised altars would be prohibited. But this “haven” is Shiloh, where there was there a haven/rest, where they did not travel from one place to another like in the wilderness (i.e., during the forty-years of wandering).",
+                "בית של אבנים מלמטה ויריעות מלמעלה – as it is written (I Samuel 1:24): “she (i.e., Hannah) brought him (i.e., Samuel) to the House of the LORD at Shiloh,” so we see that it was a “house”, and it is written (Psalm 78:60): “He forsook the tabernacle of Shiloh, [the tent He had set among men,]” so we see that it was of curtains, teaching that there was no ceiling, but rather a house of stones from below and curtains from above.",
+                "ומעשר שני בכל הרואה – but above, it (i.e., the Mishnah in Mishnayot 4-5 of this chapter) does not teach about the Second Tithe, because all fourteen years that they were in Gilgal, they (i.e., the Israelites) were not obligated in the tithes until they conquered and divided up [the land]. And [the words] בכל הרואה/within sight of [Shiloh] , that is in every place where they see Shiloh from there, as Scripture states (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings in any place you like” (in Hebrew – בכל – מקום אשר תראה ). In every place that you can see, you don’t bring them up, but you do eat [of them] in every place you can see."
+            ],
+            [
+                "באו לנוב ולגבעון – when Shiloh was destroyed at the end of three-hundred and seventy years minus one (i.e., 369 years), when the Sanctuary was there, and the Ark was taken in the days of Eli [the priest, at the time when Samuel had been serving him], they came to Nob [for thirteen years], but Nob was destroyed during the days of [King] Saul (see First Samuel, Chapter 22, verses 17-19) and they came to Givon. And all the days of Nob and Givon were fifty-seven years, and all that time, the Bamot/platforms/improvised altars (i.e., name of legitimate altars prior to, and of the illegitimate after, the establishment of a century sanctuary - at Shiloh – and of the Temple at Jerusalem) were permitted, for the All-Merciful stated regarding the prohibition of the improvised altars (Deuteronomy 12:9): “Because you have not yet come to the allotted haven/אל – המנוחה ואל – הנחלה [that the LORD your God is giving you].” מנוחה – is Shiloh, נחלה – is Jerusalem, but Scripture did not did not divide them other in order to provide a permission for improvised altars whether in this or that period.",
+                "קדשי קלים בכל ערי ישראל – and the same law applies to the Second Time, for Scripture made an analogy between them, as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, of the firstlings of your herds and flocks,] or any of the votive offerings that you vow.” At the time when the lesser Holy Things require being brought to the Place (i.e., the Sanctuary), at the time when the lesser Holy Things [are brought] throughout the cities of Israel, even the Second Tithe is within all the cities of Israel (after the conquest and the division of the Land."
+            ],
+            [
+                "והיא היתה נחלה – that is stated in the Torah (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” that implies that when they would come to the “allotted haven,” the improvised altars would be prohibited."
+            ],
+            [
+                "הרי אלו בעשה – (Deuteronomy 12:11): “then you must bring everything [that I command you to the site where the LORD our God will choose to establish His name] your burnt-offerings [and other sacrifices, your tithes and contributions, and all the choice votive offerings that you vow to the LORD].,” that implies [there] but not at the temporary altars, and the prohibition is inferred from a positive commandment is a positive commandment [and its law is like a positive commandment]. Alternatively, the positive commandment of (Leviticus 17:5): “that they may bring them before the LORD, [to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD],” and the negative commandment of (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings [in any place that you like],” and “every place”/\"כל מקום\" that is stated [in this verse], [the words]\"השמר\"/ “take care,” \"פן\"/not and \"אל\" /”do not” is not anything other than a negative commandment.",
+                "ואין חייבין עליהם כרת – because he dedicated them at the time when the temporary altars were permitted, that the person offering the sacrifice outside [the Temple courtyard] is not liable for extirpation other than on a sacrifice that if he offered it outside at the time he dedicated it, he would be liable similar to the wilderness, for extirpation is written regarding thoses who slaughtered it outside [of the Tabernacle], it is written (Leviticus 17:7): “[and that they offer their sacrifices no more to the goat-demons after whom they stray.] This shall be to them a law for all time, [throughout the ages,” “that shall be to them,” but not another to them.",
+                "הקדישן בשעת איסור הבמות – from that time, we call them: (Leviticus 17:5): “that they may bring them before the LORD,” but since he waited until he was not able to fulfill it, the positive command was nullified through him, but there is no negative command nor extirpation, for the warning and the punishment at the time of the offering is written, but surely the temporary altars were permitted."
+            ],
+            [
+                "ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.",
+                "קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.",
+                "קרבנות יחיד – that were undefined for the improvised altars.",
+                "קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.",
+                "ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”",
+                "במות צבור – Gilgal and Nob and Givon.",
+                "סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.",
+                "שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.",
+                "ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.",
+                "תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.",
+                "והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.",
+                "מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.",
+                "כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.",
+                "ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”",
+                "וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.",
+                "וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.",
+                "ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.",
+                "רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.",
+                "הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.",
+                "והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8a073c4d946e40312d14b3c48b9f7b3cec802a76
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/English/merged.json	
@@ -0,0 +1,813 @@
+{
+    "title": "Bartenura on Mishnah Zevachim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Zevachim",
+    "text": [
+        [
+            [
+                "כל הזבחים שנזבחו שלא לשמן – as for example, that it was slaughtered as a burnt offering for the sake of a peace-offering.",
+                "כשרים – and he will sprinkle their blood and offer sacrifices on the altar for their sake. For through their holiness they exist and it is forbidden to change them.",
+                "אלא שלא עלו לבעלים לשם חובה (they do not go to the owner’s credit in fulfillment of an obligation) – and one must another for his obligation or fo his vow and slaughter it for its sake. For Scripture stated (Deuteronomy 23:24): “You must fulfill what has cross your lips and perform what you have voluntarily vowed to the LORD your God, [having made the promise with your own mouth];” if it is a voluntary [gift], it is now a vow, and if it is vow, it is not a voluntary [gift], but rather, this is what he said: if according to what you have vowed you have performed, that it was slaughtered for the sake of a vow and for the sake of the owners, it will be a votive offering, and the owner has fulfilled the obligation of his vow. But if not, that the sacrifice was slaughtered for the sake of the owners, it will be a free-will offering, meaning to say, that it is fit, as if he brought it as a free-will offering. But, he did not fulfill his vow, for it did not count for the owners for the sake of an obligation. And especially the sacrifice of an individual which has owners, but communal sacrifices that were not offered for their sake, they counted for the community for the sake of the obligation, for the slaughter decides the purpose for what they are appropriate for him. And especially when he slaughtered them explicitly not for their sake, then we say that they did not count for the owners for he sake of an obligation, But if he merely slaughtered them, they counted for the owners for an obligation.",
+                "חוץ מן הפסח – for regarding the Passover offering, it is written (Deuteronomy 16:1): “and offer a Passover sacrifice [to the LORD your God],” util all your actions will be for the sake of the Passover sacrifice, and further I is written (Exodus 12:1וחטא7): “and you shall say, ‘It is the Passover sacrifice [to the LORD’],”that the sacrifice will be for the sake of the Passover offering, and these two Biblical verses, one to invalidate if it was done not for the sake of the Passover offering, and one to invalidate if it was not done for the sake of its owners.",
+                "וחטאת – for regarding the sin-offering, there are two Biblical verses written, it is written (Leviticus 4:33): “and It shall be slaughtered as a purification offering,” that the slaughtering should be for the sake of a sin-offering, and it is written (Leviticus 4:25): “The priest shall take [with his finger] some of the blood of the purification offering [and put it on the horns of the altar of burnt offering],” until the reception of the blood and its sprinkling will be for the sake of the sin-offering, (Leviticus 4:31): “Thus the priest shall make expiation for him,[and he shall be forgiven],” for him, but not on his colleague, which is identical to that it will be for the sake of the owners. “For the sin of which he is guilty” (Leviticus 4:28, 35), that it will be for the sake of that sin. And it (i.e., the Torah) didn’t say to us that a sin-offering that is not for its own sake is invalid, but rather, that when he slaughtered it for the sake of other Holy Things, but if he he slaughtered it for non-sacred things it is appropriate/fit, but it does not count for the owners for the sake of the obligation, as it is written (Leviticus 22:15): “But [the priests] must not all ow the Israelites to profane the sacred donations,” Holy Things profane holy things, but non-sacred things do not profane holy things.",
+                "הפסח בזמנו – is invalid when it is not for its sake all the time of its being slaughtered, which means from the middle of the day on the Eve of Passover until the evening. But prior to that and after that, we hold that the Passover offering on the other days of the year is a peace-offering. And all of its laws are like that of peace-offerings.",
+                "אף השא – as the reason will be explained further one, the sin-offering comes [as atonement for] a sin, etc. as it is written ((Leviticus 7:7): “The reparation offering is like the purification offering.” But the Rabbis hold it is a sin-offering, which is witten concerning it as an exclusion, which is invalid. But the guilt offering, that doesn’t have an exclusion written concerning I is fit. But if you waya that regarding the guilt offering it is written that it is “a reparation offering” (Leviticus 7:5). But, it is not stated other than after the offering of those portions of the sacrifice on the altar, abut if he comes to exclude that which is not for its own sake that it is invalid, prior to the offering of the parts of the sacrifice on the altar, it should have been written [in the Torah]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.",
+                "שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.",
+                "שחטן – for the rest of the sacrifices.",
+                "לשם גבוה מהן – as will be explained further on. They are fit.",
+                "שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.",
+                "פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.",
+                "בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder."
+            ],
+            [
+                "רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/",
+                "בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.",
+                "שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).",
+                "כל הזבחים הנאכלים – but not the burnt offering.",
+                "ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering."
+            ],
+            [
+                "קבל והלך וזרק – either or is taught. When he slaughtered it not for their own sake, or received he blood in a bowl out of which the sprinkling is done, or he brought the blood to the [golden] altar, or sprinkled/cast it. Each of these four [acts] of Divine service that he did not for their sake, with regard to the Passover offering or with the sin-offering, he has invalidated. But with the rest of the offerings, they did not count for the owners for the sake of their obligation, even if he did one of these four [acts] of Divine service for their own skae and not for their own sake together, whether he advanced the thought for their own sake to the thought not for their own sake, whether that he advanced the thought not for their own sake to the thought for their own sake, in every matter, it is invalid.",
+                "אבל אפשר שלא בהלוך – therefore, it is not considered to become ineligible. But the Sages state, that evefn though it is possible without conveying [the blood], one’s thought invalidates it. For Divine service which is possible to nullify is called Divine service, and conveying the blood is Divine Service, which is invalid with a foreigner (i.e., a non-Kohen), as it is written (Leviticus 1:5: “[The bull] shall be slaughtered [before the LORD;] and Aaron’s sons, the priests, shall offer [the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from reception and onwards is the command of the priesthood.",
+                "המהלך במקום שהוא צריך להוליך – this conveying, thought invalids it. How so? They received it [the blood] outside there from the altar and brought it inside, that they came close to the side of the altar. This is the conveying that needs to be done, and the thought/intention invalidates it. If they received it inside near the altar and brought it outside, that is a conveying that is unnecessary and thought/intention does not invalidate it. If he then went back and brought it inside, this is the conveying that is needed. But the Halakha is not according to either Rabbi Eleazar nor according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "כל הזבחים שקבל דמן זר – who is not a Kohen, it is disqualified. As it is written (Leviticus 22:2): “[Instruct Aaron and his sons] to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane [My holy name, Mine the LORD’s],” teaches about the foreigner (i.e., non-Kohen) who transgressed, who profaned the Holy Things.",
+                "אונן – a person who sustained a loss of one of the relatives that he is obligated to mourn over them, all the day of the death is called Onen/a mourner before the burial of a kinsman, and he is forbidden to eat Holy Things, but if he served (nevertheless) and profaned . Except for the High Priest who offers sacrifices as a mourner prior to the burial of a kinsman [one is normally obligated to mourn for].",
+                "וטבול יום – that his purification is not completed until [after] sunset, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations, for they are his food].”",
+                "ומחוסר בגדים – a common priest who served with less than four [sets of] garments. And a High Priest who served with less than eight [sets of garments] and because he is lacking priestly garments (which renders the offerings he sacrifices unit, and he is punishable by death at the hands of Heaven – see Exodus 29:9 and Tractate Zevakhim 17b) is disqualified, and similarly someone wearing an excess of priestly garments is disqualified. And similarly, if there was something that interposes between the priest’s undercoat/כתונת and the undergarments/drawers, he is disqualified, for the All-Merciful stated (Leviticus 6:7): “[The priest shall dress in linen raiment,] with linen breeches next to his body,” so that there will be nothing that interposes between the clothing to his skin, but he does don/wear the phylacteries of the head because they are placed on his hair which are visible between the front plate/ציץ (worn by the High Priest across his forehead which is made of gold, extending from one ear to the other – see Exodus 28:36-38) and the priest’s turban/מצנפת.",
+                "ומחוסר כפורים (lacking atonement – who must bring a sacrifice to complete it) – as for example, the man or woman with a flux (i.e., זב וזבה ), the leper and the woman who gave birth that completed their purification but had [yet] brought their sacrifices. And we find that the All-Merciful wrote regarding a woman who gave birth (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure,” it follows that until here, she is impure. And the same law applies to all of the ret of those who are impure who require a sacrifice, that they [remain] in their state of impurity until they bring their atonement as regards partaking of Holy Things and to come to the Sanctuary.",
+                "ושלא רחוץ ידים ורגלים – because it is stated regarding the sanctification of the hands and feet that it is a law for all times, and it is stated regarding the raiment of the priesthood as a law for all times, just as concerning the raiment of the priesthood, if he served lacking priestly garments (see Exodus 29:9: “And gird both Aaron and his sons with sashes. And so they shall have priesthood as their right for all time.”), it is disqualified, even if he served without washing his hands and feet, he is disqualified. And the other of sanctifying his hands and feet: He doesn’t stand nor does he sit, but he reclines, and he places his right hand on top of his right foot and his left hand on top of his left foot, and rubs his feet with his hands when he is sanctifying [himself]. But he is not permitted to sanctify [himself] in the basin (i.e., laver for the priests in the Temple court) itself, but rather from the water that comes out from it, as it is stated (Exodus 30:19): “And let Aaron and his sons wash their hands and feet [in water drawn] from it,” but not in it, and all of the waters are fit for sanctification, and even if they are not fresh waters.",
+                "וערל – if he served, he is disqualified, as it is written in Ezekiel (44:9): “Let no alien, uncircumcised in spirit and flesh, [enter My sanctuary],” an analogy of words in close proximity is made between ערל/uncircumcised and בן – נכר/alien, just as an alien if he served is disqualified, so too is the case of the uncircumcised.",
+                "יושב – as it is written (Deuteronomy 18:5): “[For the LORD your God has chosen him and his descendants, out of all of your tribes], to be in attendance/לעמוד לשרת (literally, “to stand to serve”) [in the name of the LORD for all time],” that there should not be service other than while standing.",
+                "עומד על גבי כלים – since the floor of the Temple courtyard sanctifies, and the sacred vessels sanctify the thing that comes in contact with them, jus as sacred vessels require that thee is nothing that interposes between it and sacred vessels, even the floor, there should not be a thing that interposes between it and the floor. And needless to say utensils that are not a kind of flesh/meat definitely interpose, bu even the animal which is a kind of meat/flesh, and needless to say, the animal which is not a kind of human being, but rather even the feet of his colleague which are a kind of human being interposes.",
+                "קבל בשמאלו פסל – as it is written (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification offering and put it [on the horns of the altar of burnt offering],” which teaches that he the reception of the blood nor the putting it [on the horns of the altar of burnt offering] should be other than with the right [hand], for it is derived from the [law of the] leper, as it is written concerning it (Leviticus 14:16): “And the priest shall dip his right finger [in the oil that is in the palm of his left hand and sprinkle some of he oil with his finger seven times before the LORD].”",
+                "ור\"ש מכשיר – he holds that this Biblical verse is expounded in back of him and not in front of/before him, therefore, the finger of “and put it” (Leviticus 4:25) as it is written refers to in back of him, and not as “[the priest] shall take” (ibid.,) which is written in front of him. But the Rabbis hold that this Biblical verse is expounded [both] in front of him/before him and in back of him, for when it is written, “with his finger,” it refers to both, to the taking that is before him/in front of him and to the putting which is in back of him. And the Halakha is according to the Sages.",
+                "נשפך על הרצפה – for the blood was not received in a vessel.",
+                "ואספו – as it is written (Leviticus 16:14): “He shall take some of the blood of the bull [and sprinkle it with his finger over the cover on the east side],” what is “from some of the blood of the bull?” If you might think , and even from part of the blood, but it is written (Leviticus 4:18): “and all the rest of he blood he shall pour out [at the base of the altar of burnt offering],” so we see that he receives all of the blood, but rather it is called, that he takes blood from the bull, from the bull he will receive it, but not from the ground. For they deduct one letter from this word and add it to another word and expound upon it.",
+                "נתנו על הכבש שלא כנגד היסוד פסול – but nevertheless the owners have been expiated/forgiven, but the meat is not eaten. For the All-Merciful stated regarding the blood (Leviticus 17:11): “and I have assigned it to you for making expiation for your lives upon the altar,” since the blood arrived to he altar, the owners were expiated/forgiven.",
+                "נתן את הנתנים למטה – from the red line/חוט הסיקרא (a line painted in red encircling the Temple altar at precisely half its height. This marking was necessary because the blood of animal sin-offerings and birds brought as burnt offerings was sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line), which encircled the altar in the middle. And the blood which was placed in the five upper cubits which are above from the red line are called “placed above” and those that were placed in the five lower cubits which are below from the red line are called “placed below.”",
+                "הניתנים בפנים – that their bloods required sprinkling on the golden altar.",
+                "בחוץ – on the outer altar.",
+                "פסול – and they are forbidden for consumption.",
+                "ואין בו כרת – a person who eats from the meat of the Holy Things that whose blood was disqualified in these disqualified things, but he is not punished with extirpation."
+            ],
+            [
+                "השוחט את הזבח – peace-offerings or other [sacrifices] that are consumed.",
+                "כזית מעור האליה – but it comes to tell us that the skin of the fat tail is not like the fat tail itself, for he considers to eat something which is normally eaten, and therefore it is invalid, for if it is like the fat tail, one has in mind the undue intention in the performance of a sacrificial ceremony to eat something which is generally to be offered as incense (i.e., burned) and it is was not invalid, as is taught in the Mishnah (see Mishnah 3 of this chapter) shortly further on, to eat something which is usually eaten or to offer as incense something offered as incense (i.e., entrails) it is invalid.",
+                "ואינו ענוש כרת – rhe person who eats it, and even outside, and he is not published with extirpation.",
+                "ולאכול את בשרו למחר – but one cannot establish it for peace-offerings, but rather for the thanksgiving offering and the sin-offering, for whereas regarding peace offerings, it is its appropriate time. But to cast its blood or to burn its sacrificial portions, even for a peace-offering, it would be on the morrow outside its appropriate time.",
+                "פגול וחייבים עליו כרת – the person who eats it and even, at its appropriate time, he punished with extirpation."
+            ],
+            [
+                "השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”",
+                "ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.",
+                "כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): \"לא ירצה\"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar."
+            ],
+            [
+                "בשתיקה – without an intention that renders it invalid.",
+                "הפסח והחטאת ששחטן שלא לשמן – they are removed from being offered with improper intention. But the rest of the sacrifices (especially peace-offerings) there is not [the category] of not for its own sake to remove them from improper intention, for they are valid when not offered for their own sake."
+            ],
+            [
+                "לאכול בזית בחוץ וכזית למחר – this is the same thing that they said, but the first clause [of the Mishnah] speaks about two actions: that he slaughtered it on the condition of eating an olive’s bulk outside [its appropriate place, and he received it on account to eat an olive’s bulk on the morrow [outside of its appropriate time]. But here, [we are speaking] of one action, that he slaughtered it on the condition of eating an olive’s bulk on the morrow [not at the appropriate time] and an olive’s bulk outside [not in its appropriate place].",
+                "ר' יהודה אומר– He disputes our entire Mishnah. He does not hold that the intention of other things that are forbidden remove one from an improper intention, unless it his invalid behavior preceded his improper intention. And he also disputes regarding the issue of one action, for he holds by the first language used. But the Halakha is not according to Rabbi Yehuda.",
+                "לאכול כחצי זית ולהקטיר כחצי זית – but both o them are outside of the proper time or outside of the proper place.",
+                "כשר שאין אכילה והקטרה מצטרפין – to make it invalid. For here there lacks an appropriate measure (regarding the place it was offered) and there it lacks an appropriate measure (regarding the time it was offered)."
+            ]
+        ],
+        [
+            [
+                "כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.",
+                "לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.",
+                "וכולן – those that are invalidated.",
+                "שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.",
+                "אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it."
+            ],
+            [
+                "יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.",
+                "נתנו – that which was invalid.",
+                "על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b)."
+            ],
+            [
+                "לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.",
+                "ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "קיפה (jelly, sediments of boiled meat) – spices/seasoning and very fine [portions of meat] that are in rim at the bottom of the vessel.",
+                "אלל (fatty substance, offal of meat) – the remnants of the meat that are attached to the skin at the time of flaying [of the sacrifice]. Another explanation: the sinew of the neck that is hard and is not appropriate for consumption, that we call KAPILO in the foreign language.",
+                "הקרנים והטלפים – and even what is in them close to the flesh that we cut/sever them, blood comes out from it, is not considered like flesh/meat.",
+                "ואין חייבין עליהם משופ פיגול – if the sacrifice was disqualified by improper intention/פיגול, that he intended to eat its meat outside of the appropriate time, but ate from these, he is exempt.",
+                "וטמא – if he ate from one of these while in bodily impurity from a kosher sacrifice, he is not liable because of eating Holy Things while in an impure bodily state."
+            ],
+            [
+                "השוחט את המוקדשין – whenever that it (i.e., the Mishnah) uses this language, it speaks of females.",
+                "שליל (embryo) – that is in her womb",
+                "שליא (after-birth, placenta) – the skin that covers the fetus, this intention does not invalidate the sacrifice. For the embryo and the placenta are not the body of the sacrifice [in the strictest sense] (see Tractate Temurah 31b).",
+                "לא פיגל – this is what he said: A person who slaughters the [female] consecrated animal to eat the fetus or the placenta outside of its [appropriate] place, did not make it invalid. And if he intended to eat from them outside of its [appropriate] time, did not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7).",
+                "חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול – if he had an inappropriate intention with a sacrifice and consumed from the milk that was in its breasts, he is not liable for it because of an inappropriate intention, for it is not the main part of the sacrifice."
+            ],
+            [
+                "להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.",
+                "ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.",
+                "וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard."
+            ]
+        ],
+        [
+            [
+                "בית שמאי אומרים כל הניתנין על מזבח החיצון – there are those from them that require four gifts. And there are those from them that require two [gifts] which are four [gifts]. And are [those] that require one gift as is taught in the Mishnah in the other chapter (i.e., the next chapter, Mishnayot 3-8). But now that it said that for all of them that he did not give anything other than one gift, de facto, he has expiated, as it is written (Deuteronomy 12:27): “and of your other sacrifices, the blood shall be poured out [on the altar of the LORD your God],” one pouring is implied, for it is not written “all around,” that would imply two gifts which are four.",
+                "ובחטאת שתי מתנות – three portions wee stated regarding the outer sin offerings in Leviticus, one with the male goat of the chieftain (Leviticus 4:22-26), and two concerning the sin offerings/purification offering of the individual (Leviticus 4:27-35), one with a female lamb (Leviticus 4:32 and following) and one with a female goat (Leviticus 4:28 and following). With two of them, it is written as (Leviticus 4:30,34), the word\"קרנת [מזבח]\" /”horns [of the altar] is written defectively, and one of them (Leviticus 4:7 – “The priest shall put some of the blood on the horns of the altar/קרנות המזבח of aromatic incense,” it is written in full. But the School of Shammai has the tradition of the traditional reading of Scripture (vowels) which must guide us/אם למקרא (as opposed to that of אם למסורת/he traditional Scripture text (without vowels) is authoritative in Biblical interpretation), there are hence, six, but there are only four on the altar [itself], and the two extra were not said other than that Scripture taught them to invalidate an act by omission, but the School of Hillel holds that regarding these of the traditional reading of the vowels/אם למקרא – that implies six and the others are of the אם למסורת –which it implies, four therefore is one more than the traditional Scripture text (without vowels) and one less than from the traditional reading of Scripture, and that would make five, four for the Mitzvah and one to invalidate an act by omission, but if he gave one gift, he has made expiation.",
+                "לפיכך – the sin-offering and all of the offerings, according to the School of Hillel, and according to the School of Shammai all of the other offerings outside of the sin-offering, if he placed the first in the proper manner (i.e., in silence) but the second with the intention of eating the flesh outside of its appropriate time, he has atoned, and the sacrifice is fit to be offered through the first gift, for the second does not permit the flesh, as it was permitted through the first gift. Therefore, it is not disregarded.",
+                "נתן את הראשונה חוץ לזמנה וכו' פיגול וחייבין עליו כרת – for the intention is not outside of its place and the second removes it from being an offering disqualified by improper intention, it was established with the first [sacrifice] when all who were permitted to it offered it up."
+            ],
+            [
+                "אם חסר אחת מכל המתנות לא כפר – for regarding the bull for the whole community of Israel [that had erred] that the mater escapes the notice of the congregation it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering; he shall do the same with it,” and this is a verse that is not necessary, for all of his Divine Services are explained in it, but rather it comes to multiply the warning of the sprinklings that are in it. And it means this, and he did for him as I have written for you his Divine Services, and he repeated them to invalidate by an act of omission for if he left out of one of the gifts he did not atone.",
+                "לפיכך (אם נתנן כולן כתקנן) – for since all of them permit, this one does not permit without that one, and this one does not invalidate without that one.",
+                "ואחת שלא כתקנה – with an intention outside of its [appropriate] time.",
+                "פסול – for it was not permitted with the first [sprinklings].",
+                "ואין בו כרת – for we don’t have an improper intention that disqualifies with a half that permits."
+            ],
+            [
+                "אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.",
+                "הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [is eaten on the third day; it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.",
+                "והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.",
+                "מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.",
+                "מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).",
+                "ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.",
+                "והדם – which permits it.",
+                "והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.",
+                "וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.",
+                "לוג שמן של מצורע – its remnants are consumed.",
+                "אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.",
+                "ור\"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.",
+                "בין לאדם בין למזבח – whether this or that."
+            ],
+            [
+                "העולה דמה מתיר את בשרה למזבח – as it is written (Leviticus 1:6): “dashing the blood [against all sides of the altar which is at the entrance of the Tent of Meeting],” and afterwards (Leviticus 1:8): “[And Aaron’s sons, the priests] shall lay out the sections.”",
+                "ואת עורה לכהנים – as it is written (Leviticus 7:8): “[So, too, the priest who offers a man’s burnt offering shall keep] the skin of the burnt offering that he offered,” it is not other than after the tossing/sprinkling [of the blood].",
+                "חטאת העוף – which is eaten by the Kohanim. We derive it from what is written (Leviticus 16:16): “whatever their sins,” to conclude the sin-offering of fowl so that you would not say that it died on its own.",
+                "פרים הנשרפים – the bull of the anointed priest and the bull for an unwitting communal sin [as a result of an errant Halakhic decision handed down by the Great Sanhedrin] (Talmud Tractate Horayot 2a and Chapter 1, Mishnah 5) and the bull of Yom Kippur.",
+                "ושעירים הנשרפים – the goat of Yom Kippur and the goats of the idolaters. All of these require the blood being sprinkled inside, and their portions of the offerings consumed upon the altar offered on the altar of the burnt-offering and the rest of the meat is burned in the place of the ashes [outside of Jerusalem where the ashes from the altar were deposited; the Yom Kippur goat and other public sin-offerings that were not eaten were burned there], But since their blood permits their portions of the offerings consumed upon the altar to be offered up, if he had an inappropriate intention with them, and ate the portions of the offerings that were to be consumed upon the altar, he is liable for them because it was an offering disqualified by improper intention.",
+                "כל שאינו על מזבח החיצון כשלמים – an offering disqualified by improper intention, with regard to peace-offerings it is written. Just as peace-offerings are unique in that the blood is given on the outer altar, so also anything where their blood is given on the outer altar, to exclude the bulls that are burned and the goats that are burned where their blood requires sprinkling/tossing and the giving of their blood inside. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "קדשי נכרים – that the heathens make vows of votive offerings and free-will offerings like an Israelites as it is written in the [Torah] portion of Emor (Leviticus 22:18): “When any man of the house of Israel [or of the strangers in Israel] presents a burnt-offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” and we expound the word איש/a person, what does the inference teach us when it says איש איש/when any man? To include the non-Jews who make vows of votive offerings and free-will-offerings like an Israelite.",
+                "אין חייבין משום פגול נותר וטמא – for the offering disqualified by improper intention is derived by an analogy from that of a remnant (see Talmud Zevakhim 45a), through [the words] \"עון\" \"עון\"/”iniquity,” “iniquity,” (see Leviticus 22:18: “or to incur guilt requiring a penalty payment,” and Numbers 18:1: “You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood.”) and remnant is derived from ritually impure in an analogy of \"חלול\" \"חלול\"/desecrated, desecrated, (see Leviticus 22:2: “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane/יחללו My holy name.” and Leviticus 22:15: “But [the priests] must not allow the Israelites to profane/ולא יחללו the sacred donations that they set aside for the LORD,) but regarding the impure, it is written (Leviticus 22:2): “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelites consecrate to me,” but not the holy things of the heathens. But the Halakha is not according to Rabbi Meir.",
+                "דברים שאין חייבין עליהן משום פגול – as for example, the taking of a fistful of the meal-offering and the incense and everything that is taught in our Mishnah (see Chapter 4, Mishnah 3).",
+                "חייבין משום טומאה – a person who eats them while in bodily impurity is liable for extirpation.",
+                "חוץ מן הדם – that the Biblical verse excluded it as it is written (Leviticus 17:11): “[for the life of the flesh is in the blood,] and I have assigned it to you [for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation],” yours will be like the rest of unconsecrated meat, and not like Holy Thing. And further it is written (Leviticus 17:11): “for making expiation for your lives upon the altar,” for expiation I have given it, but not for sacrilege. Therefore, he is not liable for it not because of impurity and not because of remnant and not because of improper intention, but rather because of merely consuming blood.",
+                "בדבר שדרכן להאכל – that it is the manner of human beings to consume them, and even though it is from that which is offered as incense, as for example, the taking of a fistful of meal-offering and the meal-offering of the priests and things similar to it, but the frankincense and the wood and the incense, we are not obligated for them because of ritual impurity. But the Rabbis argued with this and strengthened it for ritual impurity, from Scripture, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire,” and the extra word of הבשר/the flesh [in the verse quoted above]: “As for other flesh, only he who is pure may eat such flesh,” includes the wood and the frankincense. But the Halakha is according to the Sages, for the wood and the frankincense also have reason to be ritually impure. But wood does not cause impurity other than the wood of a sacrifice alone, for if something ritually impure touched it, it is prohibited to burn them upon the altar."
+            ],
+            [
+                "לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.",
+                "לשם זובח – to exclude the change in owners as we derived above at the beginning of the first chapter (i.e., Mishnah 1) from (Deuteronomy 23:24): “You must fulfill what has crossed your lips and performed what you have voluntarily vowed to the LORD our God, etc.”",
+                "לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.",
+                "לשם ריח – to exclude if he roasted them first outside of the pile of wood on the altar in the Temple, for furthermore, this does not causes its scent to rise.",
+                "לשם הנחת ריח – please to the Holy One, Blessed be He who said and we fulfill his will. And all of these we derive them from as it is written (Leviticus 1:9): “a gift of pleasing odor.”",
+                "לשם חטא – for the sake of his sin that he brings it upon it.",
+                "אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.",
+                "שהוא תנאי ב\"ד – that he should merely slaughter it, but not state its purpose, perhaps he will come to state that it was not for that sake.",
+                "שאין המחשבה הולכת אלא אחר העובד – Therefore, if he would say that it was not for their sake, even though the owners stated that it was for their sake, it is not anything, for the matter does not depend upon them, as it is written (Leviticus 7:18): “it shall not count for him who offered it,”. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "איזהו מקומן של זבחים קדשי קדשים – burnt offerings, sin offerings and guilt offerings.",
+                "שחיטתן בצפון – a burnt offering is explicitly written regarding it (Leviticus 1:11 though the verse is not exactly the same as the one suggested by the commentary \"ושחט אתו\" vs. \"ושחט אותה\"): “It shall be slaughtered before the LORD on the north side of the altar.” The sin offering – it is written concerning it (Leviticus 6:18): “the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered.” The Guilt offering, it is written concerning it (Leviticus 7:2): “The guilt offering shall be slaughtered at the spot where the burnt offering is slaughtered.”",
+                "שחיטתן בצפון – for it did not teach here, “and the receipt of its blood [in the vessels dedicated to the Temple service] in the north, even though in all of them, the receipt of their blood is in the north at the place of slaughtering. But because there is the guilt offering of the leper that the Kohen would receive part of his blood in his palm as it is written (Leviticus 14:14): “The priest shall take some of the blood of the guilt offering, and the priest shall put it [on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot].” Just as the putting by the Kohen himself with his finger, even the taking of by the Kohen on his own. Because of this, it (i.e., the",
+                "Mishnah) did not write [concerning] the receipt of the blood, because the receiving of the blood is not equivalent.",
+                "פר ושעיר של יום הכפורים – even though it is written [in the Torah] regarding a burnt-offering [that is offered (after being slaughtered) in the north, the Tanna/teacher [of the Mishnah] advanced that of sin-offerings in the first clause [of the Mishnah], since it comes from an exposition [of the Biblical text], it is more beloved to him. But innermost sin-offerings since one brings their blood in the innermost Holy of Holies, it is beloved to him, and they advance them to the rest of the sin-offerings. But they also, their slaughtering is in the north, as it is written (Leviticus 4:29): “And the purification offering shall be slaughtered at the place of the burnt offering,” but it is an additional verse, for behold it is written (Leviticus 6:18): “the purification offering shall be slaughtered before the LORD at the spot where the burnt offering is slaughter,” but that is the creation of a class,( i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all the sin-offerings that they will be required in the north.",
+                "וקבול דמן בכלי שרת (in vessels dedicated to the Temple service) – as it is written in the burnt offering of Sinai (Exodus 24:6): “[Moses took on part of the blood] and pu it in basins, [and he other part of the blood he dashed against the altar.],’ and from it, we learned that all of the sacrifices require a utensil.",
+                "הזיה על בין הבדין – he stands between the two bars projecting from the Ark and sprinkles once above and seven [times] below corresponding to the thickness of the cover of the Holy Ark, and they would not touch it.",
+                "ועל הפרוכת – as it is written (Leviticus 16:16): “and he shall do the same for the Tent of Meeting,”[which abides with them in the midst of their impurity].”",
+                "ועל מזבח הזהב – as it is written (Leviticus 16:18): “he shall go out to the altar [that is before the LORD and purge it].” In the Order of the Divine Service of Yom Kippur in the Torah portion of Ahare Mot.",
+                "מתנה אחת מעכבת – as we have stated in the chapter “Bet Shammai” (Chapter 4 of Tractate Zevakhim) [36b], that regarding the bull offered for an unwitting communal sin, it is written (Leviticus 4:20): “He shall do with this bull just as is done with then [priest’s] bull of purification offering; he shall do the same with it,” and it is an extraneous Biblical verse, which [if improperly done] impairs, if he is missing one of the gifts, he did not attain atonement. And we expound upon (Leviticus 4:20): “He shall do with this bull” – this is the bull of Yom Kippur, and with it also, one gift impairs, like the bull offered for an unwitting communal sin.",
+                "אם לא נתן – the remnants of the blood to the base of the [golden] altar, he did not impair atonement, for after the sprinkling and giving of the blood in the Holy of Holies, it is written (Leviticus 16:20): “When he has finished purging the Shrine,” which implies that they had already completed all of the atonements entirely."
+            ],
+            [
+                "פרים הנשרפים – the bull offered for an unwitting communal sin and the bullock of the anointed High Priest, which are not consumed by Kohanim but are burned outside of Jerusalem.",
+                "ושעירים הנשרפים – the goats of idolatry, which are juxtaposed/compared to the bull offered of an unwitting communal sin for all of their (i.e., the Rabbis’) words.",
+                "הזיה על הפרוכת – seven sprinklings on the curtain. But between the boards [of the altar] there is no sprinkling written [in the Torah] concerning them like there is for the bullock of Yom Kippur, as it is written concerning it (Leviticus 16:14): “[He shall take some of the blood of the bull] and sprinkle it with his finger over the cover [on the east side].”",
+                "אלו ואלו – of Yom Kippur and the rest of [the sacrifices] that are burned [entirely].",
+                "נשרפים בבית הדשן – to the place where they remove from there the ashes of the outer altar, as it is written concerning it (Leviticus 6:4): “and carry the ashes outside the camp.” And regarding the burned bullocks, it is written (Leviticus 4:12): “it shall be burned on the ash heap.”"
+            ],
+            [
+                "אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.",
+                "שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.",
+                "שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.",
+                "עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.",
+                "ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”",
+                "על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.",
+                "לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.",
+                "לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”",
+                "בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”",
+                "ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”",
+                "עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”"
+            ],
+            [
+                "העולה קדשי קדשים – [The burnt offering] is the Most Holy Things, and becomes disqualified if it leaves [outside of the Temple courtyard] and with a person wo immersed himself on that day (but if he is a priest, is remains prohibited for that day to eat Terumah/heave offering until nightfall), and someone lacking atonement (i.e., such as a person with a flux, a healed leper, who must bring an offering to complete their purification process) and those who commit an act of sacrilege, but because it is not written in Scripture that it is the Most Holy Things like with regard to the sin-offering and the guilt offering. The Tanna/teacher comes to teach us here that this is also of the Most Holy Things like the sin-offering and the guilt offering, for it is equivalent to them in the place of their slaughter and the recption of their blood.",
+                "שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.",
+                "וטעונה הפשט ונתוח – as it is written (Leviticus 1:6): “The burnt offering shall be flayed and cut up into sections.”",
+                "וכליל לאשים – all of it is burnt on the fire."
+            ],
+            [
+                "זבחי שלמי צבור – the sheep for Atzeret/Shavuot.",
+                "אשם גזילות – that are stated for the oath of deposit.",
+                "שאם מעילות – who benefits from that which is dedicated to Temple property.",
+                "אשם שפחה חרופה – he who comes into [sexual elations] with a slave woman who is half a slave and half a free woman who is designated to a Hebrew slave who is permitted to a maidservant and someone who is a free woman.",
+                "אשם נזיר – who became defiled [by contact] with the dead, as it is written concerning hm (Numbers 6:12): “And rededicate to the LORD his erm as nazirite.”",
+                "אשם תלןי – doubtfully inadvertently sinned in a manner where one is liable for extirpation for sinning willfully, and it is doubtfulif he didn’t sin inadvertently. But it is written in Leviticus (5:17-18) regarding the guilt-offering for misuse of sacred property.",
+                "אשם ודאי – we do not read this [in the Mishnah], for all of these are definite guilt-offerings, except for the uncertain guilt-offering.",
+                "שתי מתנות שהן ארבע – that regarding the guilt offering it is also written (Leviticus 7:2) “The reparation offering shall be slaughtered at the spot where the burnt offering is slaughtered, and the blood shall be dashed on all sides of the altar.” It is written זריקה/dashing/casting and סביב/on all sides.",
+                "ונאכלין לפנים מן הקלעים – as it is written with regard to the reparation/guilt offering (Numbers 18:10): “You shall partake of them as most sacred donations.” But Scripture juxtaposed the peace-offerings/sacrifices of well-being of the community to the sin offering, as it is written (Leviticus 23:19): “You shall also offer one he-goat as a purification offering and two yearling lambs as a sacrifice of well-being,” to inform you that their law is like that of a sin-offering, which are not consumed other than inside fom the curtain and only by males of the priesthood. But they do not require four gifts like a sin offering, for there isn’t among all of the sacrifices that which requires four gifts other than only the sin-offering."
+            ],
+            [
+                "התודה ואיל נזיר קדשים קלים – and one does not commit sacrilege through them.",
+                "שחיטתן בכל מקום – they don’t require slaughter in the north (as their law is like offerings of well-being/peace offerings).",
+                "ונאכלים בכל העיר – that concerning the sin offering, it is written (Leviticus 10:13): “You shall eat it in the sacred precinct [inasmuch as it is your due and that of your children from the LORD’s gifts,” but peace-offerings/offerings of well-being are not consumed other than in a pure place, which is throughout the city [of Jerusalem] which is a pure place from lepers entering therein.",
+                "לכל אדם – for foreigners (non-Kohanim).",
+                "ליום ולילה – regarding the offering of gratitude/thanksgiving, it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” And it is taught in a Baraita (Tractate Zevakhim 36b), it is taught (Leviticus 7:15: “his thanksgiving sacrifice of well-being” – to include the Nazirite’s offering of well-being.",
+                "המורם מהם – the breast and the shoulder that he gave from them to the Kohen like the rest of the offerings of well-being/peace offerings, for Scripture thanksgiving and offerings of well-being are compared through analogy, as it is written (Leviticus 7:1-2): “This is the ritual of the sacrifice of well-being,…if he offers it for thanksgiving, etc.” But the four loaves are from its four species as it is written (Leviticus 7:24): “one of each kind as a gift [to the LORD; it shall go to] the priest who dashes [the blood of the offering of well-being,, and that which is raised up from them from the ram of the Nazirite, the boiled shoulder (see Numbers 6:19), and the breast and the foreleg and the loaf of unleavened bread and one wafer.",
+                "כיוצא בהן – that are consumed throughout the city for day and nighttime.",
+                "לכהנים לנשיהם – as it is written (Leviticus 10:14): “But the breast of elevation offering…you may eat in any pure place, [for they have been assigned as a due] to you, and your children [from the Israelites’ sacrifices of well-being].”"
+            ],
+            [
+                "שחיטתן בכל מקום בעזרה – three portions were stated in the slaughtering of the [sacrifice of] well-being; one with the offspring of cattle, and one with sheep and one with a goat. In the first, it is written (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting,” and in the two after it, it is written (Leviticus 3:8): “It shall be slaughtered before the Tent of Meeting,” to make fit all the directions that are in the Temple courtyard, for the word לפני/before implies all that is before the Palace/ Hall, containing the golden altar.",
+                "לשני ימים ולילה אחד – for such is written regarding the offering of well-being (Leviticus 7:17): “What is then left of the flesh of the sacrifice shall be consumed in fire on the third day.”"
+            ],
+            [
+                "והמעשר – the tithing of cattle.",
+                "ודמן טעון מתנה אחת – as it is not written with them (i.e., the first born offering, the tithe and the Passover sacrifice), the word סביב/surrounding , is not written with them, but rather, (Numbers 18:17): “you shall dash their blood against the altar,” regarding the first born [sacrifice]. But we derive these (i.e., the tithes and the Passover offering) from there, for it is not written [in Scripture], “and its blood,” but rather, “their blood” (ibid.).",
+                "כנגד היסוד – in a place where the base of the altar/YESOD is underneath, to exclude the southeast [corner] where the base of the altar is not there, as we have stated. But the offering of the firstling and the tithe and the Passover sacrifices require the base of the altar, as we derive by analogy from burnt offering/עולה through זריקה/casting, as It is written (Leviticus 4:7): “[and all the test of the bull’s blood he shall pour out] at the base of the altar of the burnt offering.’",
+                "שינה באכילתן – one from the other. Even though they compare them through the giving of blood.",
+                "הבכור נאכל לכהנים – as it is written (Numbers 18:18): “But their meat shall be yours: [it shall be yours like the breast of elevation offering and like the right thigh].”",
+                "והמעשר לכל אדם – that we did not find throughout the Torah that the Kohanim would have a part in it.",
+                "ונאכלין בכל העיר – as it is written (Deuteronomy 12:6): ‘And there you are to bring your burnt offerings and other sacrifices, your tithes…,” And it is taught in a Baraita that Scripture speaks of two [kinds of] tithes, one for the tithe of cattle, and one is the tithe of grain. And it is written in that Biblical verse, “and the firstlings of your herds and flocks.” But because it did not establish for them a separation, we learn from it that the tithe and the firstling are consumed throughout the city [of Jerusalem].",
+                "לשני ימים ולילה אחד – for regarding the firstling it states (in the Torah – Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering [and like the right thigh], Scripture made a comparison [which rests on Biblical intimation by analogy] to the breast and the foreleg. Just as the breast and foreleg of the offering of well-being [is consumed] for two days and one night, so too the firstling for two days and one night, and the tithe is like the firstling.",
+                "למנוייו – to those who were assigned to the funds of its being taken, as it is written (Exodus 12:4): “you shall contribute [for the lamb] according to what each household will eat.”"
+            ]
+        ],
+        [
+            [
+                "קדשי קדשים כאילו נשחטו בצפון – as it is written (Exodus 20:21): “[Make for me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being (i.e., peace-offerings),” all of it is fit/appropriate for a burnt offering and all of it is fit for peace-offerings/sacrifices of well-being, but even though the burnt-offering is required in the north.",
+                "מחצי המזבח ולצפון כצפון (from the midpoint [above] the altar to the north is deemed equivalent to the north)- for it implies that one-half of it is for your burnt-offerings and one-half of it is for your sacrifices of well-being. But if you were to think that all of it is for the burnt-offering, it is fit/appropriate, now that all of it is for the burnt-offering you stated that it is fit/appropriate, [or] all of it for sacrifices of well-being/peace-offerings, it requires that their slaughtering is in every place. And the other one (i.e., the burnt-offering), requires, you might think, that regarding the burnt-offering its place is pressed, that it would not be acceptable in other directions, but sometimes when the burnt-offerings are many and the place [for offering] is narrow for them, therefore, the top of the altar was made fit but sacrifices of well-being/peace-offerings where the place [for offering] is not pressed, the top of the altar was not made fit [for these sacrifices], it comes to tell us that this is incorrect. And the Halakha is according to Rabbi Yosi.",
+                "היו נקמצות בכל מקום – and they don’t require being in the north, for Scripture did not establish a place for taking a fistful of the meal offering.",
+                "לפנים מן הקלעים לזכרי כהונה – as it is written (Numbers 18:9): “[This shall be yours from the most holy sacrifices, the gifts:] every such gift that they render to Me as most holy sacrifices, namely, every grain offering, [purification offering, and reparation offering of theirs, shall belong to you and your sons],” and adjoining it (verse 10): “You shall partake of them in as most sacred donations: only males may eat them.”",
+                "ליום ולילה עד חצות – we derive it from the meal-offering of the thanksgiving breads."
+            ],
+            [
+                "חטאת העוף היתה נעשית בקן מערבית דרומית 0 because that the meal-offering of a sinner is called a sin-offering, as it is written regarding the meal-offering of a sinner (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, for it is a purification (i.e., sin) offering.” And it implies also that a sin-offering is called a meal-offering, for a sin-offering turns into a meal-offering for the poorest of the poor, and the meal-offering we found that it requires offering in the southwestern corner, as it is written (Leviticus 6:7): “[And this is the ritual of the grain offering:] Aaron’s sons shall present it before the LORD, in front of the altar,” which direction is it that is “before the LORD” and” in front of the altar?” It would say that this is the southwestern direction, for “before the LORD” is westward, and the “front of the altar” is the south, for there was the inclined plane leading to the altar, and just as the meal-offering requires bringing near in the southwestern corner, even the sin-offering of fowl, its Divine service is in the southwestern corner. And the sprinkling of its blood is the essence of its Divine service.",
+                "מכל מקום היתה כשרה – for the pinching of the bird’s head.",
+                "אלא זה היה מקומה – for the sprinkling of its blood. And such is how they explain it in the Gemara (see Talmud Zevakhim 63b).",
+                "מלמטה – below the red line (i.e., a line painted in red encircling the Temple altar at precisely half its height – because the blood of animal sin-offerings and birds brought as burnt-offerings were sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line).",
+                "הגשות – [bring near] of meal offerings (see Tractate Menahot, Chapter 5, Mishnah 5) prior to their taking a fistful of the meal offerings, as it is written (Leviticus 2:6): “[When you present to the LORD a grain offering that is made in any of these ways, it shall be brought to the priest] who shall take it up to the altar.”",
+                "ושיירי הדם (see Tractate Zevakhim, Chapter 5, Mishnah 3) – of the outer sin offerings, he would pour [the remnants of the blood] to the southern foundation, as we derived in the chapter [five of Tractate Zevakhim, Mishnah 3 – Talmud Zevakhim 53a].",
+                "ניסוך המים – on the holiday of Sukkot (see Tractate Sukkah, Chapter 4, Mishnah 9).",
+                "והיין – on each day, for there were the pits by the side of the altar into which the remainder of the libations were poured (see also Tractate Meilah, Chapter 3, Mishnah 3 and Talmud Meilah 11a) and it was not possible to offer libations other than there.",
+                "ועולת העוף כשהיא רבה במזרח – for he essence of its place was in the southeastern corner, because it was close to the place of the ashes to throw there its crop (of the bird) and its feathers, as it is written (Leviticus 1:16): “[He shall remove its crop with its contents,[ and cast it into the place of the ashes, [at the east side of the altar].” But when it is abundant there, that there are many Kohanim in that corner engaged with burnt-offerings, but there isn’t space for this to stand on the surrounding ledge (i.e., five cubits above the altar’s base, six cubits from the ground. It was one cubit wide on all sides surrounding the altar.) for the burnt-offering of fowl was done above, when he came to the southwestern corner, where even it was close to the place of the ashes more than the other two corners, for the place of the ashes was near the ramp in the eastern side of the ramp and to the south of the altar."
+            ],
+            [
+                "ומקיפים דרך שמאל – cause to go around the Altar for the needs of the Divine Service. Such as for example to bringing of the blood of the sin-offerings and for the arrangement of the pile of wood on the altar or to turn over the limbs with a hook/curved pin. And the descend on the western side of the ramp which is on the left of those who ascend to the altar in their coming up.",
+                "חוץ מן העולה לג' דברים אלו – that are done in the southwestern corner, which are libation of the water, and the wine and the burnt-offering of the fowl, and when he goes up to the altar, he turns to the surrounding ledge to the left in that corner and when he goes back the same way (see Tractate Zevahim 63b) on the path that he came up. With the libation of the water and wine, lest it be affected by smoke in the smoke of the altar while he is turning to the right and surrounding to the left and they will cause them to lose their taste and their fragrance, but we require (Numbers 28:31): “see that they are without blemish-with their libations,” that their libations will be pure. And the burnt-offering of the fowl also lest it be affected by the smoke and it dies."
+            ],
+            [
+                "היה מולק את ראשה (pinch the bird’s neck with the finger nail) – he would hold its two wings with his two fingers the span from the little finger to the thumb of a spread hand and a fistful of the meal-offering in his left hand, and the bird on the side of his hand and the face of the bird to the side of the back of his hand, that the neck would be above, and he stretches/extends its neck of the throat on the width of his two fingers, the index finger and the arm and he pinches with his finger nail. And this is one of the hardest forms of Divine service that is in the Temple.",
+                "ואינו מבדיל – [and he doesn’t separate] the head from the body, but rather severs the spinal column and the nape and most of its flesh is with it until he reaches the gullet or the windpipe and takes one organ alone and pinches the bird’s neck with his finger nail, as it is written (Leviticus 5:8) “[He shall bring them to the priest, who shall offer first the one for the purification offering, pinching its head at the nape] without severing it.” (see Talmud Zevakhim 65b)",
+                "ומזה מדמה – he holds the bird/fowl and sprinkles. For he does not sprinkle neither with a utensil or with a finger, but with the body of the bird/fowl.",
+                "היה מתמצה (drains/empties out) – that he offers up the place in the bird’s neck to the altar and presses it on the wall and the blood drains out and goes down to the base [of the altar]. For regarding the sin-offering of the fowl/bird, it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification offering on the side of the altar and what remains of the blood shall be drained out at the base of the altar,” Which wall do the remnants belong to and he drains out the blood to the base of the altar? I would say that this is the lowest wall, that is from the red line and below, for if it was the upper wall, that is from the red line and above, sometimes it (i.e., the blood) would drain out to the surrounding ledge, for since he would make it above the surrounding ledge that the red line is below the surrounding ledge by a cubit."
+            ],
+            [
+                "עלה בכבש – since the burnt-offering of the fowl is done above, for it is not written [in Scripture] regarding the burnt-offering of the fowl/bird is in the base of the altar, but rather, only the sin-offering of the fowl/bird. But with the cattle it is the opposite, for the sin-offering of cattle is performed above [the red line] as it is written regarding it (Leviticus 4:18): “[Some of the blood he shall put] on the horns of the altar [which is before the LORD in the Tent of Meeting],” and the burnt offering of the cattle is below [the red line], as it is written (Leviticus 4:18): “ [and all the rest of the blood he shall pour out] at the base of the altar of burnt offering, [which is at the entrance of the Tent of Meeting],” [Scripture] assigned the base [of the altar] to the burnt-offering.",
+                "בא לו לקרן דרומית מזרחית – because it is close to the place of the ashes where they cast the crop of the birds and the down-covered skin [with the entrails that go along with it].",
+                "ממול ערפה – opposite one who sees its neck. And it is the back of the neck. But even though it doesn’t say regarding a burnt-offering, “opposite the neck,” we learned from it, opposite the neck from the sin-offering.",
+                "ומבדיל – he severs two organs, from what is written in the sin-offering of the fowl/bird (Leviticus 1:17): “[The priest shall tear it open by its wings,] without severing it, [and turn it into smoke on the altar,” we learned that with the burnt-offering of a fowl/bird, he severs it.",
+                "והקיף בית מליקתו למזבח – he offers it up and presses the place in the bird’s neck to the wall of the altar in order that the blood will drain out.",
+                "ספגו במלח – the language of drawn water and taking, like absorbing/receiving the forty [i.e., thirty-nine] lashes. Even here, he places upon it salt in order that the head will stretch and receive the salt. Another explanation: the word \"ספגו\" with a letter ג' is like סופק with a letter ק' (i.e., to supply an opportunity, to be sufficient) , the language of (Numbers 24:10): “[Engraged at Balaam,] Balak struck his hands together.”",
+                "מוראה – the bird’s crop.",
+                "נוצה – he cuts through it like a sort of aperture and takes all the skin and the feathers/down (i.e., plumage) that is opposite the bird’s crop with the crop and casts it off.",
+                "שסע – [tears open] the bird between the wings but he does not sever it."
+            ],
+            [
+                "הבדיל בחטאת – that he pinched the bird’s neck with his finger nail two organs with the sin-offering.",
+                "או לא הבדיל בעולה – that he pinched with it one organ.",
+                "פסול – for every kind of difference prior to the [Divine] service with the blood is invalid.",
+                "ולא מיצה דם הגוף פסולה – for the essence of the blood is in the body, where it is found."
+            ],
+            [
+                "חטאת העוף שמלקה שלא לשמה – pinching of the neck of the fowl in place of the slaughtering for cattle, and the draining of the blood of the fowl in place of the sprinkling of the blood of the cattle. For the intention that invalidates the slaughtering and sprinkling of the blood in cattle invalidates the pinching of the neck of the bird and in the draining of the blood in a fowl/bird. But there is no receiving and bringing [of blood] in the fowl/bird.",
+                "עולת העוף כשרה – as it is taught in the Mishnah at the beginning of the first chapter [of Tractate Zevakhim, Mishnah 1]: “All of the animal offerings which were slaughtered not for their own sake are valid [so that the blood is tossed and the entrails burned, etc.] , but they do not go to the owner’s credit in fulfillment of an obligation, except for the Passover offering and the sin-offering.”",
+                "לאכול דבר שדרכו לאכול – the sin-offering of the fowl/bird.",
+                "להקטיר דבר שדרכו להקטיר – the burnt-offering of the fowl/bird.",
+                "שלא לשמה – we don’t remove a burnt-offering from improper intention, because it is fit/acceptable when it is not for its own sake. And all of our Mishnah is explained above in chapter two, [Mishnah four]."
+            ]
+        ],
+        [
+            [
+                "חטאת העוף שעשאה למטה – from the red line according to the Halakha that it is performed below, as we have stated in [Mishnah 4] in our chapter above (i.e., Chapter 6).",
+                "כמעשה חטאת – with sprinkling/tossing [of the blood] and draining [of the blood].",
+                "ולשם חטאת – even though that he changed in the order/arrangement of the pinching of the head of the bird in such a manner that he pinched the bird’s neck with a finger nail and severed it, but with a sin-offering, it is stated (Leviticus 5:8): \"לא יבדיל\" / “[pinching its head at the nape] without severing it.”",
+                "כשרה – because it was done below [the red line] and in the rest of the acts of Divine service it was performed in accordance with the Halakha (see Tractate Zevakhim, Chapter 6, Mishnah 2).",
+                "כמעשה חטאת לשם עולה וכו' פסולה – for a sin-offering not performed for its own sake is invalidated.",
+                "כמעשה כולם – that is to say, like the rites/actions of one of all of them that are mentioned here, and even according to the rite of the sin-offering for the sake of/for the name of the sin-offering, because it was performed above [the red line], it is invalid."
+            ],
+            [
+                "עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].",
+                "כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.",
+                "כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.",
+                "עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.",
+                "פסולה – [it is invalid] because he prepared it below [the red line]."
+            ],
+            [
+                "וכולן אינן מטמאות בבית הבליעה (and all of them – which are invalid – do not impart uncleanness to the esophagus/gullet) – even though they were invalidated, their pinching of the bird’s head purifies them from having ritual impurity imparted by an un-slaughtered carcass, and they don’t become ritually impure in the gullet/esophagus according to the law of the un-slaughtered carcass of a pure bird for a person who consumes it, even though he did not touch it, as for example, that his fellow inserted it in his esophagus, it becomes ritually defiled in a more serious manner to defile the clothing that is upon him, but these, even though that their pinching of the bird’s head does not permit them for eating because of the defilement that occurred to them, nevertheless, it purifies them and removes them from being an un-slaughtered carcass.",
+                "ומועלין בהן – he who derives a penny’s worth of benefit from them brings a sacrifice of sacrilege according to the law of all who derive benefit from that which is dedicated to the Temple. And even a sin-offering, because it was defiled and there was no time period of permissibility to the Kohanim, he did not depart from religious sacrilege.",
+                "חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת – which is fit/valid and there is a period of permissibility for the Kohanim, and furthermore, there is no religious sacrilege involved even for a non-Kohen (literally: “a foreigner”)."
+            ],
+            [
+                "ר' אליעזר אומר מועלים בה – for it is a burnt-offering, and who removed it from its religious sacrilege? For there wasn’t any permitted time for it.",
+                "רבי יהושע אומר אין מועלים בה – for since he changed its name and its action and its place for the sake/name of the sin-offering, it became a sin-offering.",
+                "ומה חטאת העוף שאין מועלים בה – when he slaughtered it for its sake/name, for it is consumed by the Kohanim.",
+                "שינה את שמה – it was disqualified and it does not come to be included in that which is permissible.",
+                "מועלים בה – for Rabbi Yehoshua himself did not dispute this.",
+                "לדבר שיש בו מעילה – for the sake/name of a burnt-offering.",
+                "ששחטן בדרום – for the name/sake of a peace-offering will prove it (see also Tractate Zevakhim, Chapter 5, Mishnah 1 - as this sacrifice is supposed to be offered in the north).",
+                "ששינה שמן ומעשיהן לדבר שאין בו מעילה – for the Lesser Holy Things do not have religious sacrilege other than with their portions of the offerings that are consumed on the altar.",
+                "ומועלים בהן – because they were disqualified with the change of their place and their sprinkling/tossing of the blood did not remove them from religious sacrilege.",
+                "איסור והיתר – the Lesser Holy Things there is religious sacrilege with the portions of their offerings that are consumed on the altar, but not with their flesh because of religious sacrilege.",
+                "בדבר שכולו היתר – with the sin-offering of birds which has no side of religious sacrilege. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "מלק בשמאל – that his pinching of the bird’s head is invalid. For every place where it states, “finger”/אצבע and “priesthood”/כהונה it is none other than the right [hand].",
+                "או בלילה – for there is pinching of the bird’s head at night, for the All-Merciful stated (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when He commanded [by day] (not included in the new Jewish Publication Society translation but found explicitly in the Hebrew ) /ביום צותו [that the Israelites present their offerings to the LORD, in the wilderness of Sinai].”",
+                "אינן מטמאין – for since they are disqualified in Holy Things and even their pinching of the bird’s head that if they went up, but did not descend (see also, Tractate Zevakhim, Chapter 9, Mishnah 2, that the pinching of the bird’s head purifies them).",
+                "שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה – and even though they are forbidden to be consumed.",
+                "מלק בסכין – it is not the [proper] pinching of the bird’s head (i.e., neck), and it is not [proper] ritual slaughter, for the pinching of the bird’s neck is with the fingernail by the Kohen himself.",
+                "מלק חולין בפנים – for the pinching of the bird’s head (i.e., neck) does not belong with unconsecrated [birds] but rather with [birds] that are sanctified inside [at the altar], and the person who pinches the bird’s neck with the fingernail for a profane purpose in any place, or Holy Things outside [the altar], it is as if he perforates (i.e., kills by stabbing) or mutilates it, and this pinching of the bird’s head does not remove it from being a carrion (i.e., an animal that has died a natural death, not slaughtered according to the ritual rules).",
+                "תורין שלא הגיעו זמנן – large turtle doves, which are kosher/fit, small ones are invalid. Pigeons – small ones are kosher/fit, large ones are invalid.",
+                "ושיבש גפה – that it is missing a limb, it is invalid, even with birds. For we hold that there is no unblemished condition or male sex with regard to birds, these words, as for example regarding a withered spot in the eye/cataract that their blemishes are not recognized, but that which is missing a limb, (Malachi 1:8): “Just offer it to your governor.”",
+                "מטמא בבית הבליעה – that their pinching of the head has no effect at all, for even if they went up, they descended.",
+                "כל שאין פסולן בקודש – that it became invalid before they came to the Temple courtyard. And everything where its becoming invalid did not happen in the Holy area, we state further on in the Chapter [Nine], “The altar sanctifies that which is appropriate to it”/\"המזבח מקדש\" (see Mishnah 5), “And what are those things which, if they have gone up, should go down.” But those things that were invalidated in the Holy Areas, as for example, the Holy Things that were appropriate but they were invalidated in their Divine Service, they don’t defile, for the pinching of the bird’s head was beneficial to them for if they went up, they would not come down (see Mishnah 2 of that chapter).",
+                "כל הפסולים – as for example, a “foreigner,” (i.e., non-Kohen), and someone prior to the burial of a kinsman, a person who immersed himself on that day and someone lacking atonement (i.e., a woman after childbirth, a person suffering a flux, a healed leper, etc.) – all of those that are taught at the beginning of chapter 2 [of Tractate Zevakhim].",
+                "ואינן מטמאות בבית הבליעה – for even though their pinching of the bird’s neck does not permit Holy Things to be eaten, nevertheless, it removes them from being considered an un-slaughtered animal carcass."
+            ],
+            [
+                "אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.",
+                "ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.",
+                "אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.",
+                "רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.",
+                "אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”",
+                "בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.",
+                "או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.",
+                "ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.",
+                "מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.",
+                "באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.",
+                "ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”",
+                "נתערב – one animal offering in many unconsecrated fit/kosher animals.",
+                "ימכרו החולין – all of them.",
+                "לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners."
+            ],
+            [
+                "מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.",
+                "זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.",
+                "מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.",
+                "ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.",
+                "נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.",
+                "כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.",
+                "הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.",
+                "חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering."
+            ],
+            [
+                "אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).",
+                "שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.",
+                "כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.",
+                "אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.",
+                "חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?"
+            ],
+            [
+                "אברי חטאת – whose flesh/meat is consumed by the Kohanim.",
+                "שנתערבו באברי עולה – that is entirely burned up.",
+                "יתן למעלן – he should place the limbs of the entire mixture on the wood. And the reason of Rabbi Eliezer is as Scripture states (Leviticus 2:11): “for no leaven or honey may be turned into smoke as a gift to the LORD,” and this is the logical implication of the Biblical verse (ibid.,): “for no leaven or honey may be turned into smoke,” and you should not turn into smoke anything that from which is a fire-offering to God, which is the residue of the sacrifice. “You may bring them to the LORD as an offering of choice products” (Leviticus 2:12), from the leaven and honey to God, the two loaves from the leaven and the honey from the First Fruits from the fruit of the trees which are figs and dates. [And the words], “upon the altar” (ibid.), we expound it, whether it is the leaven or the honey or whether it is the residue, for a pleasing odor [to God] you do not offer them up, but you do offer them up for the sake of wood, and this is what is stated, “and I regard the meat of the sin-offering [which is] on top [of the fires] as if it were wood.”",
+                "וחכמים אומרים תעובר צורתן – that is to say, he should leave them until they become disqualified and they would go out to the place of burning [as remnant] like the rest of the consecrated animals that are disqualified, and he doesn’t offer them up on the altar, for he has transgressed because of all that from it were to be burnt-offerings (Leviticus 2:11): “for no heaven or honey may be turned into smoke as a gift to the LORD,” – which he violated not turning it into smoke, but the sin-offering and the portions of the offering placed upon the altar are offered as burnt-offerings, the flesh comes under the ban against not turning it into smoke. And the Halakha is according to the Sages."
+            ],
+            [
+                "אברים באברי בעלי מומים – kosher/fit limbs that were mixed with one limb of a blemished beast, and a Kohen comes and he doesn’t know of their mixture and he offered one of the heads, he should offer all of the heads ab initio, for we assign the prohibited one with that which was offered, but all of these are kosher. And in the Gemara (Tractate Zevakhim 77b) it explains that Rabbi Eliezer did not permit other than to offer them in twos [but not singly], for certainly one from those pairs is permitted and this sacrifice was to be offered because of that one that is permissible. But if it is because that one where there is doubtful prohibition, there would be a doubt with that which was offered first before he changed his mind. But “one by one” lest he didn’t give that sacrifice to be made even according to Rabbi Eliezer, for perhaps this one was forbidden.",
+                "חוץ מאחד – except for one pair. And this is explained in the Gemara, that with one pair alone [of heads or legs], Rabbi Eliezer admits that this sacrifice was not given to be offered, as we have stated."
+            ],
+            [
+                "אם יש בו מראה דם כשר – and these words [apply] when the water fell in to the blood of Holy Things [and it has the appearance of blood - which can be sprinkled on the altar]. But if the blood of Holy Things fell into water, we state, each drop is nullified as it falls (Talmud Zevakhim 78a), and even if it has the appearance of blood, it is invalid.",
+                "נתערב ביין – which is red.",
+                "רואין אותו כאילו הוא מים – but if this blood is recognized in those of the water, it is kosher/fit.",
+                "בדם בהמה – [the blood of an animal] that is unconsecrated.",
+                "רואין אותו – the blood of an unconsecrated [animal] as if it is water, and if it had the appearance of the reddish color of kosher blood that is recognized by them, it is kosher, and even though the disqualified blood is greater than it by a lot.",
+                "אין דם מבטל דם – according to Rabbi Yehuda, one type mixed with the same type is not annulled, and even a drop within a large vessel. Even though if the blood was water, the kosher blood is not recognized in them, and even so, it is kosher/fit for sprinkling. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.",
+                "ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.",
+                "רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages."
+            ],
+            [
+                "דם תמימים שנתערב בדם בעלי מומין ישפך לאמה – and in this, Rabbi Eliezer does not dispute, for he transgressed through their sprinkling because of (Leviticus 22:20): “You shall not offer any that has a defect.”",
+                "נתער בכוס שבכוסות – a cup of blood of an animal with a blemish with cups of kosher blood, and it is not known which cup of blood is that of a blemished animal.",
+                "ר' אליעזר אומר אם קרב אחד מהם כו' – in the manner that they disputed with the limbs [of kosher animals] and the limbs of animals with blemishes (see Mishnah 5 of this chapter), so they also disputed with regard to cups, as it is explained above. And it is necessary to dispute on both of them, for if we were to teach [only] regarding limbs, it is in this that Rabbi Eliezer states that they should be offered because their expiation is effected with the kosher [blood], that is, with the sprinkling of their blood which is the essence of the atonement, but regarding a cup [of one kind of blood] that was mixed with cups [of another kind of blood], that the essence of expiation is through deterioration, I would say, no. so both are necessary."
+            ],
+            [
+                "הנתנין למטה – from the red line. As, for example, blood of the burnt-offering and the guilt-offering and the peace-offering and the firstling and the Passover offering and the tithe [which are offered below the red line], that were mixed up with the blood of the sin-offering which was sprinkled above [the red line].",
+                "רבי אליעזר אומר יתן למעלה – gifts of sin-offerings. But even though that the blood of the lower sacrifices (i.e., sprinkled below the red line) ae mixed with it. For since he doesn’t intend to place/sprinkle the lower ones above, I see them as if they are water. And because it is a Mitzvah to advance the upper ones over the lower ones, for all of the sin-offerings precede the burnt-offerings, therefore, he sprinkles above first and afterward the lower ones, and in sprinkling the lower ones, it will count for him the spilling of the residue of the sin-offering and beginning of the gifts of the burnt-offering.",
+                "ישפכו לאמה – they don’t accept “seeing” (i.e., as in viewing the blood from the sacrifices sprinkled below the red line as water).",
+                "ואם לא נמלך ונתן כשר – for he sprinkled from it above. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הניתנין במתנה אחת – In the Gemara (Tractate Zevakhim 81a) as for example, cup of the blood of a firstling that was mixed in a cup of the blood of a tithe.",
+                "ינתנו מתנה אחת – from each cup individual cup he gives one gift [of sprinkling] from this cup and another gift [of sprinkling] from that cup.",
+                "מתן ארבע במתן ארבע – as, for example, the blood of a burnt-offering with the blood of a peace-offering or the blood of a guilt-offering, for both of them require two gifts which are four and both of them are [sprinkled] below [the red line].",
+                "מתן ארבע במתן אחד = as, for example, the [blood of] a burnt-offering with [the blood of] a firstling that both of them are [sprinkled] below [the red line].",
+                "רא\"א ינתנו במתן ארבע – and I see the extra gifts that are sprinkled from the blood of the firstling as if they are water, and this is not [a violation of] “do not add” (i.e., Deuteronomy 13:1: “[Be careful to observe only that which I enjoin upon you:] neither add to it [nor take away from it.”].",
+                "במתנה אחת so that he will not transgress on “do not add” (see above, Deuteronomy 13:1), but regarding the burnt-offering, he has fulfilled it, for all that are given/sprinkled on the outer altar when they are given/sprinkled in one gift, atones.",
+                "ולא עשית מעשה בידך – and it is not similar to someone doing an action, to sitting and not doing and the prohibition comes of its own accord. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.",
+                "נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.",
+                "רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.",
+                "וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages."
+            ],
+            [
+                "יצא אחד מהן לחוץ – outside of the Temple courtyard.",
+                "הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.",
+                "וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”",
+                "ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.",
+                "לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.",
+                "מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].",
+                "עד שיכפר – in the hall containing the golden altar.",
+                "ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.",
+                "ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement."
+            ]
+        ],
+        [
+            [
+                "המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.",
+                "ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.",
+                "היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.",
+                "רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.",
+                "אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.",
+                "ר\"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.",
+                "ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.",
+                "והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "הלן – whether blood or the portions of the sacrifice offered on the altar that stayed overnight outside of the altar.",
+                "ר' יהודה אומר שנשחטה בלילה וכו' אם עלתה תרד – as it is written (Leviticus 6:2): “This is the ritual of the burnt offering: The burnt offering itself [shall remain where it is burned upon the altar all night until morning],” there are here three exclusions: it (i.e., the verse) excluded something slaughtered at night, and that its blood was poured, and that its blood left outside of the curtains, that if it went up, it should be brought down.",
+                "ר' שמעון אומר לא תרד – for he expounds (Leviticus 6:2): “This is the ritual of the burnt offering” - one Torah for all of those that go up, that if they went up, they should not go down [for its invalidity took place in the sanctuary]. But the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "מכשיר בבעלי מומין – that if they went up, they should not come down, and especially withered spots in the eye and things similar to them Rabbi Akiva declared valid, for since they are valid/fit ab initio in birds. But not lacking a limb that invalidates birds.",
+                "דוחה היה אבא את בעלי מומין – if they went up, he would reject them, as if doing a thing with the back of the hand (i.e., in a manner different from the usual way of doing it), but he would not bring them down in public in a disgraceful manner. And in this, he disagrees with the first Tanna/teacher [of our Mishnah) who stated that they should come down. And the Halakha is according to Rabbi Hanina ben Antiginos [the adjutant High Priest]."
+            ],
+            [
+                "כשם שאם עלו לא ירדו – all of these are invalid as it is taught in the Mishnah regarding them that they should not go down.",
+                "",
+                "וכולם שעלו חיים בראש המזבח (see Mishnah 2 of this chapter) – Rabbi Akiva stated this that he declares valid in the case of animals that are blemished. And he agrees that if they went up while living on the top of the altar, they should come down, for the altar does not sanctify animals with a blemish while living.",
+                "עולה שעלתה חיה לראש המזבח תרד – we are speaking of a kosher burnt-offering, and it is the words of all. But the Mishnah did not take this usage other than because of the concluding clause [of the Mishnah], to teach you that the top of the altar ןדan appropriate place for flaying it and dissecting/dividing it where he transgressed and slaughtered it at the top of the altar."
+            ],
+            [
+                "ואלו אם עלו ירדו – and even if they are kosher and ritually pure. Because the altar is not connected with them at all.",
+                "בשר קדשי קדשים – that for eating they exist and not for the altar.",
+                "והקטורת – it is not appropriate for the outer altar.",
+                "הצמר שבראשי כבשים – we have the reading. But the first clause of the gate is the last, for these bones and sinews that are taught [in this Mishnah], and it is one law for them. The wool that is at the top of sheep, is of a burnt-offering. That the head is not included in the flaying and is offered [in sacrifice] with its hide, and this is what we state regarding the ritual slaughtering of unconsecrated animals [Tractate Hullin 27b], from where do we learn to include the head which was already cut off in the slaughter, that it is not included the flaying, it exists within the burning on the altar, the inference teaches us (Leviticus 1:8): “[and Aaron’s sons, the priests, shall lay out the sections,] with the head [and the suet, on the wood that is on the fire upon the altar].” And there is wool at the height of the head of the sheep near its neck, and similar the hair that is in the beard of the he-goat/wether at the time that they are attached, all of them are burnt-offerings."
+            ],
+            [
+                "וכולם – whether invalid that came up as it is taught in the Mishnah (see Mishnah 4 of this chapter) that they don’t go down, whether bones or sinews that were brought up attached and the fire consumed them.",
+                "ופקעו מעל המזבח – to the ground. ISKALTIR in the foreign tongue.",
+                "לא יחזיר – there is no need to return [them].",
+                "וכן גחלת שפקעה – there is no need to return [it].",
+                "אברים שפקעו כו' – if they have substance, that their flesh is recognized, even after midnight also he should return [them], for they don’t have half-burned pieces/things attacked by fire that bounded off the altar. And if they don’t have substance, that were all burned and became burning coal, even before they became hard on account of the fire that had power over all of them and hey were burned and did not become charcoal but rather like dry wood from inside them.",
+                "קודם לחצות ולאחר חצות – We derive it from Scripture as it is written (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar] all night until morning, [while the fire on the altar is kept going on it],” from implying that since it states, “all night/כל הלילה“I don’ know that it is until the morning, but rather, grant morning to the very break of the night, that it is not needed to be any longer on the hearth where the fire is maintained , and which addition morning is on the break of night that doesn’t need to be any longer on the hearth where the fire is maintained? This is midnight, for the break of the night is the crack of dawn (i.e., “dawn’s early light”).",
+                "ומועלין בהן – for they are yet part of the altar.",
+                "ואין מועלין בהן – because they were half-burned pieces/things attacked by fire that bounded off the altar, they are a thing that it’s command was performed and we don’t commit with it religious sacrilege."
+            ],
+            [
+                "הכבש מקדש – as it is written (Exodus 40:10): “Then anoint the altar [of burnt offering and all its utensils to consecrate the altar, so that the altar shall be most holy].”[The word] \"את\" – [from the phrase: \"ומשחת את המזבח\"] [comes] to include the ramp.",
+                "הכלים מקדשים – that regarding the utensils it is also written (Exodus 30:29): “whatever touches them shall be consecrated.”",
+                "כלי הלח – dishes and the bowls for the blood and wine and the oil [out of which the sprinkling is done].",
+                "מדות היבש – two measurements of dry were there – the Issaron (one-tenth of an Ephah) and the half-Issaron (also known as “Omer”).",
+                "שהיו עושין והן שלימים – that they would do as when they were whole. But however, all of the sacred vessels that were perforated or broken, we don’t repair their broken parts but we make them anew. And similarly, a knife that became defective, we don’t sharpen it to remove the defect. And the clothing of the priesthood that became dirty we don’t wash them, but make new ones and place those for the needs of the wicks of the candelabrum/Menorah and the Rejoicing of the Water Drawing [during Sukkot]. Why all so much? Because there is no poverty in a place of wealth. But an altar that was defective is invalid. And any notch that invalidates a knife of ritual slaughtering invalidates the altar. And all the time that the altar is defective, all of the Holy Things that are ritually slaughtered in the Temple courtyard are all invalidated, as it is written (Exodus 20:21): “[Make for Me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being,” and it is impossible to state this Scriptural verse as it implies, for the ritual slaughter of Holy Things [takes place] in the Temple courtyard and not on the altar, other than upon it, that is to say, whenever it is complete/whole, you sacrifice but you do not sacrifice when it is defective. And all of the Holy Things that are found in the Temple courtyard at the time that the altar is defective, even though they were ritually slaughtered in a fit manner, all of them are invalid. And even the residue of the meal-offerings are not consumed, as it is written (Leviticus 10:12): “[Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar: take the grain that is left over from the LORD’s gifts] and eat it unleavened beside the altar,” on the basis of a tradition we learned that at the time that the altar is whole/complete and not at the time when it is defective."
+            ]
+        ],
+        [
+            [
+                "כל התדיר מחבירו קודם את חבירו – as it is written (Numbers 28:23): “[You shall present these] in addition to the morning portion of the regular burnt-offering.” Since it is written, “in addition to the morning portion,” it implies that it was already done, from it we hear/learn that the daily offerings precede the additional/Musaf offerings; “of the regular burnt offering,” why do I need this? It is obvious that the burnt offering of the morning is the regular daily burnt offering, but rather, that it suspended for you the reason of its preceding [the Musaf offering] through its frequency in order that you will learn the rest of the frequent things that should precede. For since this is its essence, it was not necessary to explain it."
+            ],
+            [
+                "דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.",
+                "שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.",
+                "אברי עולה קודמין – in their burning on the altar/rising up in smoke.",
+                "לאימורי חטאת – if the blood of both were sprinkled.",
+                "מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.",
+                "על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].",
+                "ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.",
+                "מתן ארבע – two gifts which are four, but the first-born does not require other than one gift, and it does not require laying of the hands or libations and nor either the waving of the breast and foreleg/shoulder."
+            ],
+            [
+                "ונאכל לכהנים – but the tithe [of cattle], the Kohanim have no part in, but all of it is consumed by its owners.",
+                "מפני שהוא מין זבח – slaughtering by a knife. But birds are through pinching a bird’s head, But slaughtering are [more] important.",
+                "ויש בו קדשי קדשים – and even though the sacrifice of a bird is all Holy of Holies, or a sin-offering or a burnt offering, sacrifices [of the tithe of cattle] have to divide for the Most High (i.e., God) two things, its blood and those portions of the sacrifice offered on the altar, which is not the case for the sin-offering of a bird, for the altar only has its blood, and since it (i.e., the tithing of cattle) comes before the sin-offering of birds, all the more so to the burnt offering of a bird, for the sin-offering of a bird precedes that of a burnt-offering of a bird, as will be explained further on (i.e., in the next Mishnah)."
+            ],
+            [
+                "שהן מיני דמים (they produce blood for atonement) – and [different] kinds of blood their atonement is great.",
+                "חטאת העוף קודמת לעולת העוף – as it is written (Leviticus 5:8): “[He shall bring them to the priest,] who shall offer first the one for the purification offering (i.e., sin-offering), [pinching its head at the nape without severing it],” he built an analogy based upon induction/בנין אב for all sin-offerings that precedes a burnt offering whether for cattle or for birds (see Tractate Zevakhim 90a).",
+                "וכן להקדשה – when he dedicates its nest, which is two doves or two pigeons, he calls first for the sin-offering."
+            ],
+            [
+                "קודמות לאשמות – if he was liable for a sin-offering and a guilt-offering and brings them the sin-offering precedes, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 10, Mishnah 2): “that its blood is placed on the four on the four corners [of an altar] and on the foundation.”",
+                "מפני שהוא בא להכשיר – [because it renders fit] the leper to Holy Things and to enter into the Sanctuary, therefore, it is of importance/value regarding him, that his spiritual purity is dependent upon it.",
+                "ובאים בכסף שקלים – as it is written (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred tings, he shall bring as his penalty to the LORD a ram without blemish from the flock;] convertible into payment in silver by the sanctuary weight, [as a reparation/guilt offering],” as a guilt-offering for misuse of consecrated articles (i.e., restoring its value to the Temple, pay an additional fifth, and bringing this offering) and it brings an uncertain guilt-offering (i.e., brought by one who is uncertain as to whether he committed a sin that required a sin-offering).and a guilt-offering for robbery (i.e., when he denies that he owes someone money, takes a false oath to support his claim, and later admits his guilt. To atone for his misdeed, he returns the money, pays the wronged party an additional fifth of the sum, and sacrifices this offering) as an analogy [with the words]\"ערכך\" \"ערכך\" (see Leviticus 5:15: “convertible/כערכך into payment in silver by the sanctuary weight” and Leviticus 5:18): “”He shall bring to the priest a ram without blemish from the flock, or the equivalent/בערכך, as a reparation – i.e., guilt – offering.”) and the guilt-offering for a handmaiden designated to become the wife of one selected by her master/שפחה חרופה we derive [in an analogy] by \"איל\" \"איל\" (i.e., the ram of reparation offering – as in Leviticus 19:21: “But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD a ram/איל of reparation offering” and Leviticus 5:15: “he shall bring as his penalty to the LORD a ram/איל without blemish from the flock.”).",
+                "חוץ מאשם נזיר ואשם מצורע – as it is written concerning them (Numbers 7:14): “[As his offering to the LORD he shall present:] one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a purification offering; one ram without blemish for an offering of well-being.” For since a ram of two years of age is for two Sela, a lamb one year old is not for two Sela."
+            ],
+            [
+                "כך הם קודמים לאכילה – it refers to all of them as they are consumed, such as the sin-offering is consumed prior to the guilt-offering and the thanksgiving offering [is consumed] prior to the peace offering.",
+                "שלמים – of the sacrifice of last night.",
+                "וחכמים אומרים כו' – And the Halakha is according to the Sages. And that which is more frequent and that which is holier, such as the blood of the burnt-offering of the daily offering and the blood of a sin-offering which endure, this is more frequent and this is more holy than it, for we state that the blood of a sin-offering precedes the blood of a burnt offering because it is procures pardon. But a thing that is raised [as a question] in the Gemara (Tractate Zevakhim 90b-91a) but is not deduced (i.e., in a “conflict” between that which is more frequent/תדיר and that which is more sacred/מקודש, which takes precedence?). And it appears that what is more “frequent” takes precedence."
+            ],
+            [
+                "ובכולן – with all that is consumed.",
+                "רשאין הכנים לשנות באכילתן – such as to eat them roasted, cooked or seethed, for regarding the gifts of the priesthood it is written (Numbers 18:8): “[the LORD spoke further to Aaron: I hereby give you charge of My gifts, all the sacred donations of the Israelites;] I grant them to you and to your sons as a perquisite, a due for all time,” for greatness, in the manner that the kings/royalty eat roasted, seethed and/or cooked and with refreshments and spices.",
+                "שלא יביא את התרומה לידי פסול – since the spices that absorbed the flavor of the Holy Things, if they would become remnants/left-overs (i.e., past the time when they should be consumed, they would be an explicit prohibition because of the flavor of the Holy Things that were absorbed in them."
+            ],
+            [
+                "שהוא מתחלק – [distributed] for the consumption by the Kohanim.",
+                "מותר רקיקי מנחת ישראל – the meal-offering of something baked from which comes loaves and wafers. Loaves that are kneaded with oil and wafers that are rubbed with oil, and Rabbi Shimon said in Tractate Menahot [75a] like the [Greek] letter KI (the Greek KAF – which is an “X”), and the rest of the oil is consumed by the Kohanim.",
+                "מותר רקיקי מנחת כהנים – for the meal offering of the Kohanim is completely burned, the oil that floats on top of it and the remnant that is not absorbed in it, they burn it separately.",
+                "ומותר מנחת כהן המשיח – for its oil is greater, three LOG for a tenth of an Ephah, and since it is baked first, its oil is not absorbed in its broken pieces and the remnant/remainder needs to be offered up separately.",
+                "שאין מתנדבים שמן – therefore, it should not occur to you that the oil is distributed or that which is offered up as incense is a free-will offering.",
+                "ר' טרפון אומר מתנדבים שמן – separately. And not less than a LOG, and it is burned separately. And the Halakha is according to Rabbi Tarfon. And similarly, the Halakah is that they offer wine as a free-will offering separately, and they do not offer less than three LOG, and they toss/sprinkle it on top of the altar fires and it is burned there. But even though he puts out the fire of the pile of wood on the altar of the Temple, and the All-Merciful stated (Leviticus 6:6): “[A perpetual fire shall be kept burning on the altar,] not to go out,” since he does not intend to put it out, it is permitted, for we hold like Rabbi Shimon that a thig that is not intended is permitted, and it is not an inevitable consequence. For it is possible that the fire will be large and strong and will prevail over the wine and not be put out."
+            ]
+        ],
+        [
+            [
+                "דם חטאת. טעון כבוס – as it is written (Leviticus 6:20): “…and if any of its blood is splattered upon a garment, you shall wash the bespattered part in the sacred precinct.”",
+                "שנאמר במקום קדוש תאכל – it is written in regard to that matter.",
+                "ואחד הפנימית – that their blood requires sprinkling inside [in the inner area] which are not consumed.",
+                "שנאמר תורה אחת לכל החטאות – it is written [in the Torah – Leviticus 6:19] at the beginning of that matter.",
+                "תורה אחת לכל החטאות – and specifically the sin offering of cattle. But the blood of sin-offering of a bird [that splatters on the clothing of the officiating priest] does not require washing, for in that matter, it is written (Leviticus 6:17): “[This is the ritual of the purification/sin-offering: the purification offering shall be slaughtered before the LORD] at the spot where the burnt offering is slaughtered,” excluding the sin-offering of the bird which is not slaughtered."
+            ],
+            [
+                "אין דמה טעון כבוס – as it is written (Leviticus 6:20): “and if any of its blood is splattered [upon a garment],” from blood that is fit, but not blood that is invalid.",
+                "שעת הכושר – for tossing/sprinkling.",
+                "שלנה – that its blood remained overnight.",
+                "ושקבלו פסולין – this is our reading. But we don’t read, “and when they tossed/sprinkled [its blood], for even an appropriate sin-offering whose blood was splattered on the clothing after the sprinkling of the blood idoes not require washing, as we have stated, “and if any of [its blood] is splattered,” (Leviticus 6:20), excluding that which that had already been splattered."
+            ],
+            [
+                "נתז מן הצואר –[from the neck] of the animal on the clothing, it does not require washing. As it is written (Leviticus 6:20): “and if its any of [its blood] is splattered,” I didn’t say other than that that whichis appropriate for sprinkling (i.e., was received in a pot).",
+                "מן הקרן – [from the horn] of the altar.",
+                "ומן היסוד [from the foundation] – from the remnants that are appropriate to be spilled on the foundation, and even though they were not yet spilled, for after the giving of the blood is performed, the remanans do not require washing, as it is written (Leviticus 6:20): “[you shall wash] the besplattered part,” except fro that which already had been splattered of its blood.",
+                "אלא הדם שנתקבל בכלי – what is the reason that this is stated? For what reason that if it (i.e., the blood) is spilled on the floor and collected that it does not require washing but rather [only] the blood that was received in a utensil.",
+                "וראוי להזאה – to exclude receiving less than what is needed for sprinkling in this vessel, and less than what [is needed] for sprinkling in that [other] vessel but afterwards he mixed them, they are not holy and do not require washing.",
+                "עד שלא הופשט אין טעון כבוס (before it is flayed, it does not require washing) – as it is written (Leviticus 7:20): “[and if any of its blood is splattered] upon a garment,” just as a piece of clothing is susceptible to receiving ritual impurity, for one does not have a small piece of clothing whose name is “clothing” that is not susceptible to receive ritual impurity if he thought of it as a utensil as it was, even all that are susceptible to receive ritual impurity, and from when it is flayed, it is susceptible of receiving ritual impurity, if he thought of it to make it a covering of the chariot or to cover with it the bed and he doesn’t require the trimming of the ends of the skin.",
+                "אף משהופשט (even from when the hide is taken off) – all the while that it was not mended to be a utensil.",
+                "אין טיון כבוס – that we require something that is susceptible to ritual impurity, that is not missing even intention/thought.",
+                "אלא מקום הדם – and not the entire garment.",
+                "וראוי לקבל טומאה – and even though it is lacking intention. And asl long it would not be lacking work. But the anonymous section is according to Rabbi Yehuda, and such is the Halakha.",
+                "וראוי לכבוס – to exclude a wooden utensil. For even though it is susceptible to receive ritual impurity, it is not appropriate for washing, it is a mere scraping thing, and is not something washable."
+            ],
+            [
+                "במקום קדוש – in the Temple courtyard.",
+                "ושבירת כלי חרס במקום קדשו – for after it is written (Leviticus 7:20): “you shall wash the bespattered part in the sacred precinct,” it is written (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,” and an analogy is made between the breaking of an earthen vessel to washing: just as washing is done in a holy place, so the breaking of the earthen vessel is done in a holy place.",
+                "זה חומר – this refers to washing."
+            ],
+            [
+                "בגד – that blood of a sin-offering was splattered on it and he went outside of the curtains/partitions of the Temple.",
+                "נטמא חוץ לקלעים – after he went out. But it is impossible to bring ritual defilement into the Temple courtyard.",
+                "קורעו – in its majority. And he is pure from ritual defilement.",
+                "ונכנס ומכבסו במקום קדוש – and even though the cloth that was defiled and he tore the majority of it, he still remains in his defilement according to the Rabbis until there doesn’t remain in its connection in order to be the width of a scarf hanging around the head and hanging down over the neck. Here it is permissible to bring it into the Temple courtyard in order to fulfill the Mitzvah of washing, since from the Torah, when most of it is torn, it is pure.",
+                "נוקבו – [makes a hole in it] to purify it from its defilement. And especially a hole that is lik the measurement of a small root, that through this it is pure from its defilement and it still is a utensil and fulfills the Mitzvah of breaking in the Temple, but if he made a large perforation, and it departed from being considered a utensil, it can no longer enter [the Temple] and one breaks it, for the All-Merciful stated (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,’ at the time of breaking it will be a utensil, but this [object] at the time of breaking is not a utensil."
+            ],
+            [
+                "פוחתו (hollows it out) – for a metal utensil is not pure from its defilement with an mere incision, but rather with a large incision. But however, after it is hollowed out, they strike it with a mallet and fasten it in order that the name of a utensil is upon it. For at the time of scouring, it must be a utensil."
+            ],
+            [
+                "ואחד שעירה לתוכו רותח – since it is written (Leviticus 6:21 – the printed text lists the wrong chapter): “An earthen vessel in which it was boiled shall be broken,” that it is brought near it shall be broken, but it is not written: “if it is in an engraved vessel in which it was boiled it shall be broken,” for purposes of exegetical interpretation, if it was absorbed in it, nevertheless, it shall be broken.",
+                "קדשים קלים אינן טעונין מריקה ושטיפה – Rabbi Shimon admits that they require the cleansing of an impure vessel by means of using boiling water, for behold the flavor of that which was absorbed became a remnant and its expunging after a while in a state of permission if he doesn’t cleanse the impure vessel by means of using boiling water. But with regard to the law of scouring and rinsing is what Rabbi Shimon excludes from scouring and rinsing for Lesser Holy Things, for scouring and rinsing of The Holiest Things requires that it will be in water and not wine nor in a mixture of wine and water, but if he boiled partially a utensil, it requires scouring and rinsing of the entire utensil, and it requires scouring in hot water and rinsing in cold water. Whereas with lesser Holy Things according to Rabbi Shimon, they cleanse the impure vessel even in wine and even in a mixture of hot wine and water, and he is not strict other than to rinse the prohibited [substance] that is absorbed, and there is no need to rinse other than the place of the cooking alone, and after the cleansing of the impure vessel, there is no need for rinsing in cold water, for of these are the decrees of the Biblical verse regarding a sin-offering and the Holy of Holies, but not of Lesser Holy things. But the Halakha is not according to Rabbi Shimon. But especially regarding heave-offering we exclude it from all of these thigs that we mentioned as it is written (Leviticus 6:22): “Only the males in the priest line may eat of it,” and it is taught in a Baraitha, it, except for heave-offering which does not have the law of scouring and rinsing like the Holy Things. But the Lesser Holy Things are equal to the Holy of Holies in all the laws of scouring and rinsing. But regarding the explanation of scouring and rinsing, the Tannaim disagreed in the Baraitha: there is one [opinion] that states that scouring and cleansing of impure vessels is done in hot water and rinsing is done in cold water. And there is one [opinion] that states that scouring and rinsing, both of them are done in cold water after the cleansing of impure vessels in hot water, as it is taught in the Mishnah shortly nearby (i.e., at the conclusion of our Mishnah), but that scouring is like scouring of a cup and rinsing is like the rinsing of the cup, that the one is from the outside and the other is from the inside, that is to say, rinsing is done from the outside and scouring is done from the inside. But the Halakha is according to the words of the one who states that scouring is done with hot water and rinsing is done with cold water.",
+                "יבשל בו את כל הרגל – without scouring and rinsing, but at the end, he should scour and rinse, because on each day, he does the cleansing of impure vessels for his fellow,, for since the peace-offerings are many on the Festival, none of their absorption becomes [forbidden] remnant, for the time of the peace-offerings are two days, and when he cooks in it the peace-offerings nowadays, and returns and cooks in it peace-offerings for the morrow from peace-offerings that were slaughtered on the day after, it expunges what it absorbed yesterday and absorbs from the latter [sacrifices], it is found that he doesn’t come to [violation] of remnant.",
+                "וחכמים אומרים עד זמן אכילה – so that there will not be between the end of the cooking to the beginning of the scouring and rinsing other than the time of eating alone, and not more that this, as it says (Leviticus 6:21): “[the vessel] shall be scoured and rinsed with water,” and it is written (Leviticus 6:22): “Only the males in the priestly line shall eat of it,” but why did Scripture place these verses next to teach other? To inform you that we delay only the time for eating and afterwards we perform scouring and rinsing immediately on the same day. And the Halakah is according to the Sages.",
+                "האסכלה (lattice-work of a fire place, grille, grating) – GRADILA in the foreign tongue. And it is made like a kind of net-work/mat and we roast upon it something roasted.",
+                "מגעילן – in hot water."
+            ],
+            [
+                "הרי הרלים נאכלין כחמורים ואינן טעונין מריקה – Our Mishnah is deficient and should be read as follows: if they were [sufficient] to impart a flavor, then the [rule of which is] less stringent are eaten with the more stringent in accord with the more stringent rule [applying to the Most Holy Things], inside of the curtains for the day and the night and they require souring and rinsing and are disqualified through contact. But our Mishnah is according to Rabbi Shimon who stated that the Lesser Holy Things do not require scouring and rinsing, therefore, when they did not impart the flavor of the Holy of Holies in the Lesser Holy Things, they do not require scouring and rinsing.",
+                "רקיק – a disqualified/unfit [wafer] that came in contact with a fit wafer, and the fit absorbed from the disqualified [only the place which absorbed that which is forbidden – is cut off; the rest is permitted]."
+            ]
+        ],
+        [
+            [
+                "טבול יום – he (i.e., a Kohen) who has immersed [in a ritual bath] and came out but his sunset has yet occurred (i.e., see the rationale provided by the Bartenura commentary in Tractate Berakhot, Chapter 1, Mishnah 1 for defining when the Shema is recited in the evening).",
+                "ומחוסר כפורים – such as person with a flux or a leper or a woman who gave birth who immersed [in a ritual bath] and their [respective] sunsets had arrived but they had not brought their atonement [sacrifices].",
+                "אינן חולקין בקדשים – since it is not appropriate for them to be eating [until they bring their sacrifices on the morrow], they do not divide [the food] for the evening when they become pure, as it is written (Leviticus 6:19): “The priest who offers it as a sin offering shall eat of it,” the Kohen that is appropriate for purification shares it, he who is not appropriate for purification does not share it. But it is impossible to state that a Kohen who is not appropriate for purification at the time of the offering does not eat, for there is a minor that is not appropriate for purification who consumes it, but by force, he should eat it, as the Biblical verse states, he should divide it in order to be able to eat from it, it is stated, for the Biblical verse excludes it from division in the language of seating, we learn from it that a Kohen who is appropriate for eating can divide it, but one who is not qualified for eating does not divide it. Therefore, those with blemishes divide it, even though they are not appropriate for purification, they are appropriate for eating, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as the holy” (though as we learn in the previous verse, if the Kohen has a defect, he shall not be qualified to offer up the food of his God).",
+                "אונן נוגע – and he who immersed [in a ritual bath] but he whose mind was not diverted from his immersion all the while that he is a mourning a kinsman prior to burial. For if he diverted his mind and then touched it, even after he immersed [in a ritual bath], he has invalidated it.",
+                "וכל שאינו ראוי לעבודה אינו חולק בבשר – except for those who have blemishes for even though that they are not qualified for Temple service, they divide/share the meat, for we extend the scope of he Biblical verse explicitly, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as of the holy,” and it is written (Leviticus 6:11): “Only the males among Aaron’s descendants may eat of it,” to include those with defects for the sharing of the food, if for eating, it is already stated, “he may eat….as well as of the holy.”",
+                "וטהור בשעת הקטר חלבים – which is all night long (see the end of Tractate Berakhot, Chapter 1, Mishnah 1). As for example, that he immersed and was purified with the setting of the sun.",
+                "אינו חולק – for a Kohen does not share in the Holy Things until he is pure from the time of the sprinkling of the blood until the time of the burning of the fat, but if he became ritually impure between one and the other, he does not share in the Holy Things."
+            ],
+            [
+                "כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.",
+                "עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).",
+                "ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than \"עולת איש\"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: \"עולת עור\"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: \"עולת איש\"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy."
+            ],
+            [
+                "עורות קדשים קלים לבעלים – as it is written (Leviticus 7:8): “shall keep the skin/עור העולה of the burnt offering [that is offered],”just as the burnt offering of the Most Holy Things, so also all of the Most Holy Things.",
+                "עורות קדשי קדשים – the sin-offerings and guilt-offerings go to the Kohanim as the reason is explained further on.",
+                "אין המזבח יוכיח – that is to say, you don’t have to state that the Altar will prove that it acquired the meat of the burnt-offering but did not acquire the hide and even you should no be amazed regarding the Holiest of Holy Things for even though the Kohanim acquired their meat, that they would not acquire their hides. This is not a proof, for the altar does not have the hide in any case. But regarding the Kohanim, we have found that they did acquire the hide of the burnt-offering as an a fortiori derivation that they would acquire the hides of the Holiest of the Holy Things."
+            ],
+            [
+                "אין עורותיהן לכהנים – but rather they are burned with their hides.",
+                "לא ראיתי עור יוצא לבית השריפה – after it was flayed, if it was found to be an animal with a condition that would cause it to die within twelve months (i.e., it was found to have been torn by another animal or with a congenital defect or afflicted with a severe organ disease, even though that this disqualification was in it prior to the flaying, but it was not recognized until after it was flayed.",
+                "שהמפשיט את הבכור ונמצא טריפה – Rabbi Akiba comes to tell us that even if it was a firstling with a blemish/physical defect that was ritually slaughtered in the country on its blemish, and the Biblical verse did not permit it other than through eating, as it is written (Deuteronomy 15:21-22): [“But if it has a defect, lameness or blindness, any serious defect, you shall not sacrifice it to the LORD your God.] Eat it in your settlements, [the impure among you no less than the pure, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and it comes to teach us that where its being afflicted with a severe organ disease/congenital defect/torn by another animal was not recognized until after it was flayed, its ritual slaughter is permitted and its hide is flayed, as if its blood was sprinkled/tossed in the Temple.",
+                "יאותו הכהנים בעורו – [the priests may make use of its hide] and it is not burned.",
+                "אין לא ראיתי ראיה – for perhaps it did not happen during his life that he would find [the animal’s] severe organ disease/congenital defect/torn by another animal until after it was flaying, and if it happened, and he burned it, he didn’t see it.",
+                "אלא יצא לבית השריפה – since but prior to the flaying he came. But the Halakha is according to Rabbi Akiba regarding a firstling with a blemish/physical defect when a specialist permitted it. But not if a specialist did not permit it. But the Halakha is according to the Sages regarding a pure firstling, that the flesh [requires] burial and hide [requires] burning."
+            ],
+            [
+                "פרים הנשרפין – the bull of the anointed priest [brought as a sin-offering] and the bull for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin], and the bullock of Yom Kippur [which is brought by the High Priest for himself, his family and all the members of the Priesthood].",
+                "ושעירים הנשרפים – the goat of Yom Kippur and the goats as a sin-offering for idolatry.",
+                "נשרפין בבית הדשן – outside of the three camps . But in the cemetery, outside of Jerusalem, as it is written regarding them (Leviticus 4:21): “[He shall carry the bull] outside the camp [and burn it as he burned the first bull,” that is to say, outside of three camps.",
+                "מטמאין בגדים – to those engaged with them. As is it written (Leviticus 16:28): “He who burned them shall wash his clothes [and bathe his body in water].” And every place where it states, “shall wash his clothes/יכבס בגדיו,” not only the clothes that he was wearing require washing, but also every piece of clothing that he touches while he is attached to the impurity is ritually defiled and requires washing.",
+                "שלא כמצותן – such as that they became defiled and required burning like the rest of the consecrated animals that were disqualified.",
+                "בבית הבירה – sometimes in the Temple courtyard and sometimes on the Temple Mount. How so? If a disqualification occurred to them prior to their leaving from the Temple courtyard whether prior to the sprinkling/tossing [of the blood] or after, they are burned in the place of ashes that is in the Temple courtyard. If a disqualification occurred to them after their departure from the Temple courtyard, they are burned in the place of ashes that is on the Temple Mount, and that is the Temple."
+            ],
+            [
+                "היו סובלין אותן – those that were burned in accord with their requirements, they would carry them on poles to remove them to the place where they are burned.",
+                "הראשונים – the people that carry the poles, those at one head go out first, and the latter ones at the head of the second group didn’t go out [from the Temple courtyard].",
+                "ניתך הבשר – when their burning came a conclusion, the one who assist/accompany them does not again return from defiling clothing, but before this, all those who assist/accompany at the time of the burning, defile their clothing, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes, [and bathe his body in water; after that he may re-enter the camp],” at the time of the burning. The one who assists/accompanies after they became ashes defiles his clothing, the inference teaches us: \"אותם\"/them - those defile their clothing, when they became ashes, he does not defile his clothing. But the bulls that are burned and the goats that are burned themselves do not defile people or the clothing that touch them, but the person engaged with their burning is ritually impure from the decree of the Biblical verse. According to the Rabbis, once those who carry them on poles have gone out, and according to the words of Rabbi Shimon, when fire goes out on most of them (see Talmud Zevakhim 106a). But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "השוחט –[He who ritually slaughters] Holy Things outside [of the Temple courtyard] and offered them up outside [the Temple courtyard]. In one act of forgetfulness [inadvertently]. He is liable [for a sin-offering] for the ritual slaughtering and he is liable [for a sin-offering] on the offering up, for they are two essential parts of the sin for both of them are written [in the Torah] (Leviticus 17:3): “[if anyone of the house of Israel] אשר ישחט/slaughters [an ox or sheep of goat in the camp, or does so outside the camp],” and (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] אשר – יעלה /offers [a burnt offering or a sacrifice].”",
+                "כיון שהוציאו פסלו –[because he took it outside, he has invalidated it] but nevertheless, he is liable. And the same law applies to the individual who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard]. And Rabbi Yossi Haglili said to you, just as the person who slaughters it inside [the Temple courtyard] and offered up outside [the Temple courtyard] for he had a period of time when it was fit for use, shall you say to the person who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard] that he didn’t have a period of time when it was fit for use? But the Halakah is not according to Rabbi Yossi Haglili."
+            ],
+            [
+                "טמא שאכל כו' – because Rabbi Yossi Haglili and the Rabbis disagree on both of them and these two disputes are similar to each other, they taught them [in the Mishnah] together.",
+                "רבי יוסי הגלילי אומר וכו' – when the body became ritually defiled and afterwards the meat became ritually defiled, no one disagrees that he is liable for extirpation. What they do dispute is when the meat [first] becomes ritually defiled and afterwards the body becomes defiled. The Rabbis have an inclusive prohibition (i.e., an exception to the principle that one prohibition does not take effect upon another; the second prohibition takes effect if it is a more comprehensive prohibition), for since the prohibition of the Levitical uncleanness of the body occurs upon it, it also prohibits the pure meat that was permitted from the outside, it also occurs even on the ritually impure meat, and even though it was continually prohibited, in order to make him liable even because of the Levitical uncleanness of the body. But Rabbi Yossi Haglili does not hold that one prohibition can take a legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) with a comprehensive prohibition, and the prohibition of ritual defilement of the body does not occur on the prohibition of the ritual defilement of the meat. But the Halakha is not according to Rabbi Yossi Haglili.",
+                "והטהור שאכל טמא פטור – from extirpation. But he endures forty [minus one] lashes because of (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire. As for other flesh, only he who is pure may eat such flesh].”",
+                "שאינו חייב אלא על טומאת הגוף – as it is written (Leviticus 7:20): “ [But the person who], in a state of impurity, [eats flesh from the LOD’s sacrifice of well-being,] that person shall be cut off from his kin,” This verse is speaking of Levitical uncleanness of the body."
+            ],
+            [
+                "שהשוחט להדיוט כו' - a person who ritually slaughters Holy Things outside [the Temple courtyard] for consumption by an ordinary person [as opposed to for God alone], is liable.",
+                "המעלה בחוץ – for the needs of an ordinary person, is exempt because of offering it up outside [the Temple courtyard]. For regarding ritual slaughter, it is written (Leviticus 17:4): “[And does not bring it to the entrance of the Tent of Meeting to present it as an offering to the LORD, before the LORD’s Tabernacle,] bloodguilt shall be imputed to that man, [he has shed blood; that man shall be cut off from among his people],” even a person who does ritual slaughter for a person. And regarding offering it up, it is written (Leviticus 17:9): “[and does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD, [that person shall be cut off from his people],” he is not liable when he offers it up outside [the Temple courtyard] until he should intend it to be for God.",
+                "ושחטו פטורים – as it is written (Leviticus 17:4): “ דם יחשב לאיש ההוא/bloodguilt shall be imputed to that man – האיש ההוא\" ,” one person and not two.",
+                "והעלוהו חייבין – as it is written (Leviticus 17:8): “[Say to them further:] If anyone/איש איש of the house of Israel ]or of the strangers who reside among them[ אשר יעלה/offers a burnt offering or sacrifice,” for the inference does not teach us \"איש איש\"/if anyone – other than to include two who took hold of a limb and offered it up, that they are liable.",
+                "העלה – and it became known to him.",
+                "וחזר והעלה – from the same animal itself, he is liable [for a sin offering] for each and every time.",
+                "עד שיעלה לראש המזבח – as it is written (Genesis 8:20): “Then Noah built an altar to the LORD [and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar],” so we see even the temporary altar of an individual that is outside is not offering up without an altar.",
+                "אפילו העלה על הסלע – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD at the entrance of the Tent of Meeting [to offer it to the LORD, that person shall be cut off from his people],” but not at the altar of a temporary personal altar. And it is written in the portion of one offering outside [the Temple courtyard]. But the Halakha is according is according to Rabbi Yossi."
+            ],
+            [
+                "שהיה פסולן בקדש – as for example (see Tractate Zevakhim, Chapter 9, Mishnah 2), a sacrifice kept overnight or goes forth [from its proper bounds or it was slaughtered [with the intention to burn the sacrificial parts or to eat the flesh] outside of its proper time or outside of its proper place, since inside , if they were inside [the Temple courtyard], if it went up, it should not go down, we call it that that has been accepted inside but he is liable for it outside, as it is written (Leviticus 17:9): “[And does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD/לעשות אתו לה', [that person shall be cut off from his people],”all that is offered/done for God, we are liable for outside [of the Temple courtyard], but all that is not offered/done for God, we are not liable for it outside [the Temple courtyard].",
+                "המעלה כזין מן העולה ומאימורין – half an olive’s bulk from this (i.e., the burnt offering) and half an olive’s bulk from that (i.e., the sacrificial parts offered on the altar).",
+                "חייב – for all of it is a sacrifice burned entirely.",
+                "הלבונה – of the meal-offering of the free-will offering.",
+                "והקטורת – of each day, half of it in the morning and half of it at twilight.",
+                "ומנחת כהנים – a sacrifice which is burned entirely and appropriate for offering up like a fistful of the meal-offering of an Israelite. But the remnants of the meal-offering of an Israelite are not liable on their being brought up outside [the Temple courtyard].",
+                "מנחת כהן משיח – one-tenth of an Ephah which he brings on each day.",
+                "כזית – which is the measurement of the incense.",
+                "עד שיקריב את כולו – because he (i.e., Rabbi Eliezer) holds that all which make the sacrifice permissible for enjoyment invalidate that which is lacking/wanting, and all the time that all of them were not offered the incense does not fulfill their owners’ spiritual obligation. But according to the Rabbis, these also is their burning on the altar/rising in smoke with an olive’s bulk, where all of it exists and they were not lacking prior to the burning on the altar.",
+                "ושייר מהן וכו' חייב – for behold through this the burning on the altar/letting rise in smoke is completed/",
+                "שחסרו כל שהן – prior to the burning on the altar through loss or burning, they were invalidated by their missing parts, as it is written (Leviticus 2:3): “And the remainder of the grain offering [shall be for Aaron and his sons, a most holy portion from the LORD’s gifts],” except for that which was missing, or that a handful was missing prior to the burning on the altar."
+            ],
+            [
+                "המקריב קדשים ואימוריהן – that he sacrificed the meat and those [unsevered] portions of the sacrifice offered on the altar attached to it, he is liable because of the portions of the sacrifice offered on the altar. But we don’t say that the meat interposes between the portions of the sacrifice offered on the altar and the fire, and that what he intended to be inside is not offering on the altar, for he All-Merciful stated (Leviticus 1:8): “[And Aaron’s sons, the priests, shall lay out the sections, with the head and the suet,] on the wood that is on the fire,” and the person who offers it outside [the Temple courtyard] would not be liable. We did not say this because something that is one type mixed with something of the same type does not interpose.",
+                "מנחה שלא נקמצה – is not appropriate inside. Therefore, the person who offers it up outside is exempt.",
+                "קמצה וחזר קומצה לתוכה. והקריבה בחוץ חייב – and in a similar manner to it inside, it is fit/appropriate, as it is taught in [the chapter] “He who takes a handful of meal-offering/הקומץ את המנחה” (i.e., Tractate Menahot, Chapter 3, Mishnah 3): “[If] the handful was mixed up with residue, or with the residue of his fellow, he should not offer it up/נתערב קומצה בשיריה לא יקטיר,” but if he did offer it up, it is acceptable."
+            ],
+            [
+                "הקומץ והלבונה – of the free-will meal offering. Both of them (i.e., the fistful of the meal offering and the frankincense) permit the residue for consumption, therefore Rabbi Eleazar exempts for he requires the burning on the altar everything that is permitted.",
+                "אחד בפנים – first and afterwards the second outside, he is liable, for this completed it, and through it everything was dependent.",
+                "שני בזיכי לבונה – permits the [twelve] shewbread [loaves].",
+                "מי החג – that were filled for the sake of the water libations on the holiday of Sukkot, if he offered up the libation outside, he is liable for he (i.e., Rabbi Eleazar) holds that the water libations on the Festival [of Sukkot] is according to the Torah, therefore, he is liable by making the offering outside, but the Halakha is not according to Rabbi Eleazar in this entire Mishnah and the water libation on the Festival [of Sukkot] is not from the Torah, but rather it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law).",
+                "שירי הדם שהקריבן בחוץ חייב (of sin-offerings of the inner altar) – we are speaking of the residue of the blood of the inside, and he (i.e., Rabbi Nehemiah) holds that the residue of the blood prevent them, therefore, it is an act of Divine service that one is liable for outside [the Temple courtyard], but with the residue of the blood of the outer altar, Rabbi Nehemiah agrees that there are no other than for the Mitzvah, but not to be indispensable, therefore, he who sprinkles them outside is certainly exempt. But the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "מלק בחוץ – it is an un-slaughtered animal carcass, for there is no pinching of the head other than inside [the Temple courtyard], therefore he exempt on his offering/bringing it up on the altar outside, and if you should say, but aren’t all that are offered up outside are disqualified through their being taken outside, and similar a person who performs a ritual slaughter outside [of the Temple courtyard] is invalid and they are liable on its being offered on the altar, there the All-Merciful includes it but regarding the matter of the rest of invalid things, we require that it is accepted inside.",
+                "שחט בחוץ והעלה בחוץ חייב – even on the bringing up/offering on the altar. For all who are liable on its ritual slaughter outside [of the Temple courtyard] if he went back in and he or someone else brought them up/offered them, he is liable [on the ritual slaughter and on offering it up].",
+                "נמצא דרך הכשרו בפנים – In the Gemara it states (i.e., Tractate Zevakhim 111b, that it teaches that the manner of his liability by performing it inside [i.e., the Temple courtyard] exempts him outside [the Temple courtyard], and the manner of his liability by performing it outside, exempts him inside [the Temple courtyard. As for example, if he slaughtered the bird/fowl inside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is exempt. If he slaughtered it outside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is liable. If he pinched the head [of the bird] inside [the Temple courtyard] and offered it up outside, he is liable. If he pinched the head [of the bird] outside [the Temple courtyard] and offered it up inside [the Temple courtyard], he is exempt. It is found, that the place where he is made liable on his offering it up, if the first Divine service was performed in side, as for example with the pinching of the head that was done inside [the Temple courtyard], he is exempt for his offering it up, if the pinching of the head was done outside [the Temple courtyard]. But a person who becomes liable on his offering up, if the first Divine service was performed outside, like with the ritual slaughtering, he is exempted inside, if the animal was slaughtered inside and offered up outside.",
+                "רבי שמעון אומר כו' – the matter of the first Tanna/teacher is deficient and should be read as follows: And similarly, a person who slaughters an animal at night inside [the Temple courtyard] and offers it up outside [the Temple courtyard] is exempt, that it is not accepted inside, as it is written (Leviticus 19:6): “It shall be eaten on the day you sacrifice/ביום זבחכם,” but not at night, and it is found that the animal offering is invalid, and therefore he is not liable for his offering it up But if he did not slaughter outside [the Temple courtyard] at night but offered it up outside at night, he is liable, because since the ritual slaughter was at night outside the Temple courtyard, it was kosher/fit, therefore, he is liable for two things – on the ritual slaughter and on the offering up. But Rabbi Shimon disputes this and states: “Any act for which they are liable [when it is done] outside, for the like act are they liable [when it is done] inside and when one offered it up outside, except for him who slaughters inside and offers up [the bird offering] outside.” כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ – that is to say, just as when the person who performs the ritual slaughter outside at night and the one who offers it up outside is liable, so also if he performed the ritual slaughter inside at night and offered it up outside, he is liable for the offering up [of the sacrifice], except for one who slaughters the bird/fowl inside and offered it up outside [the Temple courtyard] that he is exempt even though that if he performed the ritual slaughter and offered it up outside [the Temple courtyard], he is liable. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "נתן בחוץ וחזר ונתן בפני חייב – it is a simple matter, and because of the concluding clause [of the Mishnah], it brought it, if he [first] placed it outside [the Temple courtyard] and then in return placed it inside [the Temple courtyard], he does not place outside [the Temple courtyard] anything other than the residue of the blood, he is liable. But our Mishnah is according to Rabbi Nehemiah who holds that the residue is indispensable/invalidates an act by omission. But it is not the Halakha.",
+                "שניהן בחוץ חייב – the first, if he didn’t have any knowledge of it in the meantime [by fact that he sprinkled the blood from two cups from outside the Temple courtyard], he is liable for two [violations].",
+                "אחד בפנים – and afterwards, the second [sprinkling] was done outside, he is exempt. For even according to Rabbi Nehemiah who held that one cup removes its fellow consecrated cup from its purpose to be spilled a cubit, therefore, even that is not residue.",
+                "הפנימי מכפר – to make the animal sacrifice fit. For the blood that is sprinkled outside [the Temple courtyard] first did not make what had remained something similar to it.",
+                "שתיהן בחוץ חייב – on each of them, for at the time of the ritual slaughter, each one was appropriate [to be offered] inside [the Temple courtyard].",
+                "אחת בפנים – and the second afterwards outside [the Temple courtyard], he is exempt, for this is a sin-offering where its owners had been expiated , but for death it (i.e., the second one) goes and is not accepted inside [the Temple courtyard].",
+                "חייב על החיצונה – for it is appropriate [only] inside [the Temple courtyard] and he offers up whichever of them that he wishes.",
+                "כשם שדמה פוטר את כשרה – from [the law of] religious sacrilege, [for the sprinkling/tossing of the blood removes the meat of the Holy of Holies from religious sacrilege that gave it] a time of permission for the Kohanim [to consume it].",
+                "כך הוא פוטר את בשר חברתה (so it renders the meat of its fellow free) – and even though it is invalidated [and it refers to when I slaughter both of them inside the Temple courtyard]. And it comes to ell us here that where both of them are placed, and someone comes first and sprinkles the blood of the first one, he renders the meat of its fellow free because of the sin-offering through which its owners were expiated, for we hold that the sin-offerings left to die we don’t benefit from nor commit religious sacrilege."
+            ]
+        ],
+        [
+            [
+                "פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”",
+                "חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.",
+                "כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future."
+            ],
+            [
+                "בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”",
+                "תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.",
+                "ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).",
+                "בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].",
+                "אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”",
+                "מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a)."
+            ],
+            [
+                "הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)",
+                "והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”",
+                "פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.",
+                "ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.",
+                "עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.",
+                "בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.",
+                "מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.",
+                "מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).",
+                "היוצק – [the person who pours] the oil on the meal offering.",
+                "הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.",
+                "המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”",
+                "המסדר – the shewbread on the table.",
+                "פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.",
+                "אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service."
+            ],
+            [
+                "והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.",
+                "משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted."
+            ],
+            [
+                "באו לגלגל – there wasn’t a Temple there, but rather just the curtains/tent-cloth of the Tabernacle of the wilderness.",
+                "הותרו הבמות – for the All-Merciful stated (Leviticus 17:3-4): [if anyone of the house of Israel] slaughters [an ox or sheep or goat] in the camp,…and does not bring it to the entrance of the Tent of Meeting,” excluding Gilgal, where there was [no longer] a camp there, for the camps were abolished and the people began to be scattered throughout the Land [of Canaan/Israel]. And for this reason, also, lesser Holy Things are eaten in any place, for there wasn’t there a camp like there was in the wilderness."
+            ],
+            [
+                "באו לשילה נאסרו הבמות – as it is written (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” it follows that when they would come to the מנוחה/the haven,” the improvised altars would be prohibited. But this “haven” is Shiloh, where there was there a haven/rest, where they did not travel from one place to another like in the wilderness (i.e., during the forty-years of wandering).",
+                "בית של אבנים מלמטה ויריעות מלמעלה – as it is written (I Samuel 1:24): “she (i.e., Hannah) brought him (i.e., Samuel) to the House of the LORD at Shiloh,” so we see that it was a “house”, and it is written (Psalm 78:60): “He forsook the tabernacle of Shiloh, [the tent He had set among men,]” so we see that it was of curtains, teaching that there was no ceiling, but rather a house of stones from below and curtains from above.",
+                "ומעשר שני בכל הרואה – but above, it (i.e., the Mishnah in Mishnayot 4-5 of this chapter) does not teach about the Second Tithe, because all fourteen years that they were in Gilgal, they (i.e., the Israelites) were not obligated in the tithes until they conquered and divided up [the land]. And [the words] בכל הרואה/within sight of [Shiloh] , that is in every place where they see Shiloh from there, as Scripture states (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings in any place you like” (in Hebrew – בכל – מקום אשר תראה ). In every place that you can see, you don’t bring them up, but you do eat [of them] in every place you can see."
+            ],
+            [
+                "באו לנוב ולגבעון – when Shiloh was destroyed at the end of three-hundred and seventy years minus one (i.e., 369 years), when the Sanctuary was there, and the Ark was taken in the days of Eli [the priest, at the time when Samuel had been serving him], they came to Nob [for thirteen years], but Nob was destroyed during the days of [King] Saul (see First Samuel, Chapter 22, verses 17-19) and they came to Givon. And all the days of Nob and Givon were fifty-seven years, and all that time, the Bamot/platforms/improvised altars (i.e., name of legitimate altars prior to, and of the illegitimate after, the establishment of a century sanctuary - at Shiloh – and of the Temple at Jerusalem) were permitted, for the All-Merciful stated regarding the prohibition of the improvised altars (Deuteronomy 12:9): “Because you have not yet come to the allotted haven/אל – המנוחה ואל – הנחלה [that the LORD your God is giving you].” מנוחה – is Shiloh, נחלה – is Jerusalem, but Scripture did not did not divide them other in order to provide a permission for improvised altars whether in this or that period.",
+                "קדשי קלים בכל ערי ישראל – and the same law applies to the Second Time, for Scripture made an analogy between them, as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, of the firstlings of your herds and flocks,] or any of the votive offerings that you vow.” At the time when the lesser Holy Things require being brought to the Place (i.e., the Sanctuary), at the time when the lesser Holy Things [are brought] throughout the cities of Israel, even the Second Tithe is within all the cities of Israel (after the conquest and the division of the Land."
+            ],
+            [
+                "והיא היתה נחלה – that is stated in the Torah (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” that implies that when they would come to the “allotted haven,” the improvised altars would be prohibited."
+            ],
+            [
+                "הרי אלו בעשה – (Deuteronomy 12:11): “then you must bring everything [that I command you to the site where the LORD our God will choose to establish His name] your burnt-offerings [and other sacrifices, your tithes and contributions, and all the choice votive offerings that you vow to the LORD].,” that implies [there] but not at the temporary altars, and the prohibition is inferred from a positive commandment is a positive commandment [and its law is like a positive commandment]. Alternatively, the positive commandment of (Leviticus 17:5): “that they may bring them before the LORD, [to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD],” and the negative commandment of (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings [in any place that you like],” and “every place”/\"כל מקום\" that is stated [in this verse], [the words]\"השמר\"/ “take care,” \"פן\"/not and \"אל\" /”do not” is not anything other than a negative commandment.",
+                "ואין חייבין עליהם כרת – because he dedicated them at the time when the temporary altars were permitted, that the person offering the sacrifice outside [the Temple courtyard] is not liable for extirpation other than on a sacrifice that if he offered it outside at the time he dedicated it, he would be liable similar to the wilderness, for extirpation is written regarding thoses who slaughtered it outside [of the Tabernacle], it is written (Leviticus 17:7): “[and that they offer their sacrifices no more to the goat-demons after whom they stray.] This shall be to them a law for all time, [throughout the ages,” “that shall be to them,” but not another to them.",
+                "הקדישן בשעת איסור הבמות – from that time, we call them: (Leviticus 17:5): “that they may bring them before the LORD,” but since he waited until he was not able to fulfill it, the positive command was nullified through him, but there is no negative command nor extirpation, for the warning and the punishment at the time of the offering is written, but surely the temporary altars were permitted."
+            ],
+            [
+                "ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.",
+                "קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.",
+                "קרבנות יחיד – that were undefined for the improvised altars.",
+                "קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.",
+                "ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”",
+                "במות צבור – Gilgal and Nob and Givon.",
+                "סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.",
+                "שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.",
+                "ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.",
+                "תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.",
+                "והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.",
+                "מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.",
+                "כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.",
+                "ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”",
+                "וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.",
+                "וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.",
+                "ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.",
+                "רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.",
+                "הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.",
+                "והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה זבחים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..6c3a21e152a06668343f4188e859afa20e755e7f
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/On Your Way.json	
@@ -0,0 +1,817 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Zevachim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה זבחים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>כל הזבחים שנזבחו שלא לשמן.</b> כגון שנשחטה עולה לשם שלמים:",
+                "<b>כשרים.</b> ויזרוק דמן ויקטיר אמוריהן לשמן. דבקדושתייהו קיימו ואסור לשנויי בהו:",
+                "<b>אלא שלא עלו לבעלים לשם חובה.</b> וצריך להביא אחר לחובתו או לנדרו וישחטנו לשמו. דאמר קרא (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה, אם נדבה אינו נדר, ואם נדר אינו נדבה, אלא הכי קאמר, אם כמה שנדרת עשית שנשחט לשם נדר ולשם הבעלים, יהא נדר ויצא הבעל ידי חובת נדרו. ואם לאו, שלא נשחט הזבח לשם בעלים, יהא נדבה, כלומר כשר הוא כאילו הביאו לנדבה, אבל לא יצא ידי נדרו, שלא עלה לבעלים לשם חובה. ודוקא קרבן יחיד שיש לו בעלים, אבל קרבנות צבור שנשחטו שלא לשמן, עלו לצבור לשם חובה, שהשחיטה מושכתן למה שהן ראויין לו. ודוקא כששחטן בפירוש שלא לשמן, אז אמרינן דלא עלו לבעלים לשם חובה. אבל שחטן סתם, עלו לבעלים לחובה:",
+                "<b>חוץ מן הפסח.</b> דבפסח כתיב (שם טז) ועשית פסח, עד שיהו כל עשיותיו לשם פסח, ועוד כתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, שתהא זביחה לשם פסח, והנהו תרי קראי, חד לפסול אם נעשה שלא לשם פסח, וחד לפסול אם נעשה שלא לשם בעלים:",
+                "<b>וחטאת.</b> דבחטאת נמי כתיבי תרי קראי, כתיב (ויקרא ד׳:כ״ה) ושחט אותה, לחטאת, שתהא שחיטה לשם חטאת, וכתיב (שם) ולקח הכהן מדם החטאת, עד שתהא קבלת הדם וזריקתו לשם חטאת, וכפר עליו הכהן, עליו ולא על חברו, דהיינו שתהא לשם בעלים. מחטאתו אשר חטא, שתהא לשם אותו החטא. ולא אמרן דחטאת שלא לשמו פסול, אלא כששחטו לשם קדשים אחרים, אבל שחט לשם חולין, כשר, ולא עלה לבעלים לשם חובה, דכתיב (שם כב) ולא יחללו את קדשי בני ישראל, קדשים מחללין קדשים, ואין חולין מחללין קדשים:",
+                "<b>הפסח בזמנו.</b> פסול שלא לשמו כל זמן שחיטתו, דהיינו מחצות היום של ערב פסח עד הערב. אבל קודם לכן ואחר מכן, קיימא לן פסח בשאר ימות השנה שלמים הוי. וכל דינו כשלמים:",
+                "<b>אף האשם.</b> כדמפרש טעמא ואזיל, החטאת באה על החטא וכו׳ וכתיב כחטאת כאשם. ורבנן סברי, חטאת דכתיב ביה מיעוטא, פסול. אשם דלא כתיב ביה מיעוטא, כשר. ואם תאמר, אשם נמי כתיב ביה אשם הוא, האי, לא נאמר אלא לאחר הקטרת אימורין. ואם בא למעט שלא לשמו דפסול, קודם הקטרת אימורין היה צריך לכתבו. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנשחטים לשם פסח.</b> כל שאר זבחים שנזבחו בארבעה עשר בניסן לשם פסח. פסולים. וכן שנזבחו לשם חטאת בכל זמן, פסולים. כי היכי דאינהו פסולים לשם אחרים. ופליג אתנא קמא דמתניתין דאמר כל הזבחים שנזבחו שלא לשמן כשרים. ואמר איהו, ובלבד שלא ישחטם לשם פסח ולא לשם חטאת:",
+                "<b>שמעון אחי עזריה.</b> נקרא כן, על שם שעזריה עסק בפרקמטיא והיה מספק צרכי שמעון אחיו שהיה עוסק בתורה, והתנו ביניהם שיהא חלק לעזריה בשכר תלמודו של שמעון:",
+                "<b>שחטן.</b> לשאר זבחים:",
+                "<b>לשם גבוה מהן.</b> כדמפרש ואזיל. כשרים:",
+                "<b>לשם נמוך מהן.</b> לשם זבח שהוא פחות מהן בקדושה:",
+                "<b>פסולים.</b> דכתיב (ויקרא כ״ב:ט״ו) ולא יחללו את קדשי בני ישראל את אשר ירימו לה׳, במורם מהם אין מתחללים, בנמוך מהם מתחללים. ואין הלכה כר׳ יוסי בן חוני, ולא כשמעון אחי עזריה:",
+                "<b>בכור ומעשר בהמה.</b> בהמה. נמוכין משלמים, מפני שהשלמים טעונים מתן ארבע, כלומר שתי מתנות שהן ארבע, וסמיכה ונסכים, ותנופת חזה ושוק. משא״כ בבכור ובמעשר דדמן טעון מתנה אחת, ואין סמיכה ונסכים נוהגת בהן, ולא תנופת חזה ושוק:"
+            ],
+            [
+                "<b>רבי יהושע מכשיר.</b> דחשיב ליה כפסח בשאר ימות השנה, הואיל ואין זמנו עד בין הערבים:",
+                "<b>בן בתירא פוסל.</b> הואיל ומקצת היום ראוי, הוה ליה כפסח בזמנו. והלכה כן בתירא:",
+                "<b>שבעים ושנים זקן.</b> להודיעך שבישיבה אחת היו יושבים וכולן הורו כאיש אחד, לכך תני זקן ולא תנא זקנים:",
+                "<b>כל הזבחים הנאכלים.</b> אבל עולה לא:",
+                "<b>ולא הוסיף בן עזאי.</b> על דברי חכמים לפסול חוץ מפסח וחטאת, אלא עולה:"
+            ],
+            [
+                "<b>קבל והלך וזרק.</b> או או קתני. ששחטו שלא לשמן, או קבל הדם במזרק, או הוליך הדם למזבח, או זרק. כל אחת מארבע עבודות הללו שעשה שלא לשמן, בפסח ובחטאת, פסל. ובשאר זבחים, לא עלו לבעלים לשם חובה. ואפילו עשה אחת מארבע עבודות הללו לשמן ושלא לשמן יחד, בין שהקדים מחשבת לשמן למחשבת שלא לשמן בין שהקדים מחשבת שלא לשמן למחשבת לשמן, בכל ענין פסול:",
+                "<b>אבל אפשר שלא בהלוך.</b> הלכך לא חשיבא למפסל. וחכמים אומרים, אף על גב דאפשר שלא בהלוך, מחשבה פוסלת בה. דעבודה שאפשר לבטלה שמה עבודה, והולכת הדם עבודה היא, שהרי פסולה בזר, דכתיב ושחט והקריבו בני אהרן הכהנים, מקבלה ואילך מצות כהונה:",
+                "<b>המהלך במקום שהוא צריך להלך.</b> הולכה זו, מחשבה פוסלת בה. כיצד, קבלו בחוץ להלן מן המזבח והכניסו בפנים, שקירבו לצד המזבח, זהו הלוך שצריך להלך, ומחשבה פוסלת בו. קבלו בפנים סמוך למזבח והוציאו לחוץ, זהו הלוך שאינו צריך, ואין מחשבה פוסלת בו. חזר והכניסו, זהו הלוך הצריך. ואין הלכה כר׳ אלעזר ולא כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הזבחים שקבל דמן זר.</b> שאינו כהן, פסול. דכתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל ולא יחללו, למד על הזר שעבד, שחלל את הקדשים:",
+                "<b>אונן.</b> מי שמת לו אחד מן הקרובים שהוא חייב להתאבל עליהם, כל יום המיתה קרוי אונן, ואסור לאכול בקדשים. ואם עבד חילל. חוץ מכהן גדול שהוא מקריב אונן:",
+                "<b>טבול יום.</b> שאין טהרתו נגמרת עד שיעריב שמשו, כדכתיב (שם) ובא השמש וטהר:",
+                "<b>ומחוסר בגדים.</b> כהן הדיוט ששמש בפחות מארבעה בגדים. וכהן גדול ששמש פחות משמונה. וכשם שמחוסר בגדים פסול, כך מיותר בגדים פסול. וכן אם היה דבר חוצץ בין בשרו לכתונת או למכנסים, פסול, דרחמנא אמר (שם ו) ילבש על בשרו, שלא יהא דבר חוצץ בין הבגדים לבשרו. הלכך כהן בשעת עבודה לא היה מניח תפילין של יד, לפי שהן חוצצים בין הבגד לבשרו. אבל תפילין של ראש היה מניח, לפי שהן מונחין על שערו שהוא נראה בין ציץ למצנפת:",
+                "<b>ומחוסר כפורים.</b> כגון זב וזבה ומצורע ויולדת שנגמרה טהרתן ולא הביאו קרבנותיהם. ואשכחן דכתב רחמנא ביולדת (שם יב) וכפר עליה הכהן וטהרה, מכלל שעד כאן טמאה היא. והוא הדין לכל שאר טמאים הטעונים קרבן, שהן בטומאתן עד שיביאו כפרתן לענין אכילת קדשים ולבא במקדש:",
+                "<b>ושלא רחוץ ידים ורגלים.</b> לפי שנאמר בקידוש ידים ורגלים חוקת עולם, ונאמר בבגדי כהונה חוקת עולם, מה בגדי כהונה אם עבד מחוסר בגדים פסל, אף אם עבד שלא רחץ ידיו ורגליו פסל. וסדר קידוש ידים ורגלים, לא עומד ולא יושב אלא מוטה, ומניח ידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית, ומשפשף רגליו בידיו בשעה שהוא מקדש. ואינו רשאי לקדש בתוך הכיור עצמו, אלא מן המים שיוצאים ממנו, שנאמר (שמות ל׳:י״ט) ורחצו אהרן ובניו ממנו, ולא בתוכו. וכל המימות כשרים לקידוש. ואפילו שאינן מים חיים:",
+                "<b>וערל.</b> אם עבד פסל. דכתיב (ביחזקאל מ״ד:ט׳) כל בן נכר ערל לב וערל בשר, הקיש ערל לבן נכר, מה בן נכר אם עבד פסל, אף ערל כן:",
+                "<b>יושב.</b> דכתיב (דברים י״ח:ה׳) לעמוד לשרת, שלא יהא שירות אלא מעומד:",
+                "<b>עומד על גבי כלים.</b> הואיל ורצפת העזרה מקדשת, וכלי שרת מקדשין הדבר הנוגע בהן, מה כלי שרת צריך שלא יהא דבר חוצץ בינו לכלי שרת, אך רצפה לא יהא דבר חוצץ בינו לבין הרצפה. ולא מיבעיא כלים שאינן מין בשר דודאי חייצי, אלא אפילו בהמה שהיא מין בשר. ולא מבעיא בהמה שאינה מין אדם, אלא אפילו רגלי חבירו שהן מין אדם חוצצים:",
+                "<b>קבל בשמאל פסל.</b> דכתיב (ויקרא ד׳:כ״ה) ולקח הכהן מדם החטאת באצבעו ונתן, מלמד שלא תהא קבלת הדם ולא נתינה אלא בימין. דכל מקום שנאמר יד או אצבע אינו אלא בימין, דיליף ממצורע דכתיב ביה (שם י״ד) וטבל הכהן את אצבעו הימנית:",
+                "<b>ור״ש מכשיר.</b> סבר מקרא נדרש לאחריו ולא לפניו, הלכך אצבע אונתן דכתיב בתריה קאי, ולא אולקח דכתיב לקמיה. ורבנן סברי מקרא נדרש לפניו ולאחריו, וכי כתיב אצבע אתרווייהו קאי, אלקיחה דלפניו ואנתינה דאחריו. והלכה כחכמים:",
+                "<b>נשפך על הרצפה.</b> שלא נתקבל הדם בכלי:",
+                "<b>ואספו פסול.</b> דכתיב (שם ט״ז) ולקח מדם הפר, מאי מדם הפר, אי סלקא דעתך ואפילו מקצת דם, והא כתיב (שם ד׳) ואת כל דם הפר ישפוך, אלמא צריך שיקבל כל הדם, אלא קרי ביה ולקח דם מהפר, מן הפר יקבלנו ולא מן הארץ. שגורעין אות מתיבה זו ומוסיפין אותה על תיבה אחרת ודורשים אותה:",
+                "<b>נתנו על הכבש שלא כנגד היסוד פסול.</b> ומכל מקום נתכפרו הבעלים. אלא שהבשר אינו נאכל. דאמר רחמנא גבי דם (שם י״ז) ואני נתתיו לכם על המזבח לכפר, כיון שהגיע דם למזבח נתכפרו הבעלים:",
+                "<b>נתן את הנתנים למטה.</b> מחוט הסיקרא שהיה חגור למזבח באמצע. והדמים הנתנין בחמש אמות העליונות שהן למעלה מן החוט נקראים הנתנים למעלה והניתנין בה׳ אמות תחתונות שהן למטה מן החוט, נקראים הנתנים למטה:",
+                "<b>הנתנים בפנים.</b> שדמן טעון הזיה על מזבח הזהב:",
+                "<b>בחוץ.</b> על מזבח החיצון:",
+                "<b>פסול.</b> ואסור באכילה:",
+                "<b>ואין בו כרת.</b> האוכל מבשר הקדשים שנפסל דמו בפסולים הללו, אינו ענוש כרת:"
+            ],
+            [
+                "<b>השוחט את הזבח.</b> שלמים או שאר הנאכלים:",
+                "<b>כזית מעור האליה.</b> הא קמשמע לן דעור האליה לאו כאליה דמי, והוי מחשב לאכול דבר שדרכו לאכול, ולפיכך פסול. דאי כאליה דמי, הוי מחשב לאכול דבר שדרכו להקטיר ולא היה פסול, כדתנן לקמן בסמוך, לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, פסול:",
+                "<b>ואינו ענוש כרת.</b> האוכל. ואפילו בחוץ, אינו ענוש כרת:",
+                "<b>לאכול את בשרו למחר.</b> הא ליכא לאוקמא בשלמים, אלא בתודה וחטאת. דאילו בשלמים, זמנו הוא. אבל לזרוק דמו או להקטיר אמוריו, אפילו בשלמים הוי למחר חוץ לזמנו:",
+                "<b>פגול וחייבים עליו כרת.</b> האוכלו ואפילו, בזמנו ענוש כרת:"
+            ],
+            [
+                "<b>השוחט והמקבל והמהלך והזורק.</b> אם כשהוא עסוק באחת מארבע עבודות הללו חשב על הזבח לאכול ממנו דבר שדרכו לאכול דהיינו הבשר, או להקטיר ממנו דבר שדרכו להקטיר דהיינו אימורים, חוץ למקומו, הבשר אסור באכילה, והאוכלו אינו ענוש כרת. ואם חשב על הזבח לאכלו חוץ לזמנו, הזבח פגול, והאוכלו אפילו בתוך זמנו ענוש כרת, דכתיב (ויקרא ז) ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה, ובמחשב לאכול מזבחו ביום השלישי הכתוב מדבר. או אינו מדבר אלא באוכל מזבחו ביום השלישי, אמרת, אחר שהוכשר יחזור ויפסל, בתמיה. ועוד, הרי הוא אומר לא יחשב, במחשבה הוא נפסל ואינו נפסל בשלישי. ומדקאמר קרא האכל יאכל, דרשינן דבשתי אכילות הכתוב מדבר, אחת אכילת אדם דהיינו הבשר, ואחת אכילת מזבח דהיינו האמורין. ועל שתיהן הוא אומר לא יחשב פגול יהיה:",
+                "<b>ובלבד שיקרב המתיר.</b> הדם שהוא מתיר:",
+                "<b>כמצותו.</b> [כאילו היה כשר] שלא יהא בו פסול אחר. אבל אם יש בו פסול מחשבה אחרת, יצא מידי פגול. כדמפרש ואזיל. דגבי פגול כתיב לא ירצה, כדכתיב גבי כשר, לומר לך כהרצאת כשר כך הרצאת פגול. מה הרצאת כשר לא קרי לה הרצאה אלא בזריקה שהיא סוף ארבע עבודות המתירות, אף פגול אינו קבוע, ולעולם הוא תלוי ועומד עד שיזרק הדם שהוא סוף כל המתירין:"
+            ],
+            [
+                "<b>בשתיקה.</b> בלא מחשבה הפוסלת:",
+                "<b>הפסח והחטאת ששחטן שלא לשמן.</b> מוציאן מידי פגול. אבל שאר זבחים אין שלא לשמן מוציאן מידי פיגול, דהא כשרים הן בשלא לשמן:"
+            ],
+            [
+                "<b>לאכול כזית בחוץ וכזית למחר.</b> היינו הך דאמרן, אלא דרישא איירי בשתי עבודות, ששחט על מנת לאכול כזית בחוץ, וקבל על מנת לאכול כזית למחר. וכאן בעבודה אחת, ששחט על מנת לאכול כזית למחר וכזית בחוץ:",
+                "<b>ר׳ יהודה אומר כו׳.</b> אכולה מתניתין פליג. דלית ליה דמחשבת שאר פסולים מוציאה מידי פגול, אא״כ קדם פסולו לפגולו. ובעבודה אחת נמי פליג, דאית ליה תפום לשון ראשון. ואין הלכה כר׳ יהודה:",
+                "<b>לאכול כחצי זית ולהקטיר כחצי זית.</b> ושניהן חוץ לזמנו או חוץ למקומו. ",
+                "<b>כשר. שאין אכילה והקטרה מצטרפין.</b> לפסלו. דהכא ליכא שיעורא והכא ליכא שיעורא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הפסולין ששחטו שחיטתן כשרה.</b> והוא הדין דאפילו לכתחילה שוחטין. דכתיב (ויקרא א׳:ה׳) ושחט את בן הבקר והקריבו בני אהרן הכהנים את הדם, מקבלה ואילך מצות כהונה, למד על השחיטה שכשרה בזרים ובפסולים. ולא קתני ששחטו דמשמע דיעבד אין לכתחילה לא, אלא,. משום טמאים בלבד, דטמא לכתחילה לא ישחוט, גזירה שמא יגע בבשר. וטמא ששחט בקדשים וכשרים לא משכחת לה, אלא בסכינא אריכא, וכגון שהוא עומד חוץ לעזרה ושוחט הבהמה שבתוך העזרה, דהא שחיטת קדשים בעזרה הויא, ואין טמא נכנס לעזרה. ובנטמא בשרץ, שאינו מטמא את הסכין, דלאו אב הטומאה הוא. או בטמא מת וכגון שבדק קרומית של קנה ושחט בה, אבל בסכין לא, שטמא מת מטמא את הסכין להיות אב הטומאה כיוצא בו, והסכין מטמא את הבשר:",
+                "<b>לפיכך הן פוסלים.</b> את הקרבן במחשבה. הואיל וראויין לעבודה זו, מחשבתן מחשבה ופוסלת:",
+                "<b>וכולן.</b> הפסולים:",
+                "<b>שקבלו את הדם</b> על מנת לאכול ולהקטיר חוץ לזמנו או חוץ למקומו:",
+                "<b>אם יש דם הנפש</b> עוד בבהמה, יחזור הכשר לעבודה ויקבל ויזרוק, והזבח כשר. שאין מחשבתן של אלו פוסלתן בקבלה, לפי שאינן ראוין לה, ואין המחשבה פוסלת אלא במי שראוי לעבודה, ובדבר הראוי, ובמקום הראוי לעבוד, דכתיב (ויקרא ז) המקריב אותו לא יחשב, בראוי להקרבה הכתוב מדבר:"
+            ],
+            [
+                "<b>יחזיר לכשר.</b> ולא מפסיל במה שנתן אותו לפסול:",
+                "<b>נתנו.</b> פסול:",
+                "<b>על גבי הכבש שלא כנגד היסוד.</b> דהויא נתינה שלא במקומה. או שנתן את הנתנים למטה למעלה, יחזור הכשר ויקבל. וצריכה לאשמועינן בכולהו דאית ליה תקנתא בחזרה. דאי אשמועינן ברישא, הוה אמינא הנך דחזו לעבודת צבור, כגון טמא דחזי לכתחילה בצבור, הלכך גבי יחיד איכא תקנתא בחזרה, אבל שמאל דלא חזיא לעבודת צבור אימא דלית ליה תקנתא בחזרה. ואי אשמעינן שמאל, הוה אמינא שמאל אית ליה תקנתא בחזרה, שכן יש בה הכשר ביום הכפורים, שכהן גדול נוטל את המחתה בימינו ואת הכף בשמאלו, אבל כלי חול אימא לא. ואי אשמועינן כלי חול, משום דחזו לקדושינהו, אבל הנך אימא לא, צריכא."
+            ],
+            [
+                "<b>לאכול דבר שאין דרכו לאכול.</b> חוץ לזמנו או חוץ למקומו:",
+                "<b>ור׳ אליעזר פוסל.</b> ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>קיפה.</b> תבלין ודק דק שבשולי קדרה:",
+                "<b>אלל.</b> שיורי הבשר הנדבקים בעור בשעת הפשט. פירוש אחר, גיד הצואר שהוא קשה ואינו ראוי לאכילה, שקורין קפיל״ו בלע״ז:",
+                "<b>הקרנים והטלפים.</b> ואפילו מה שיש בהן קרוב לבשר שכשחותכין אותו יוצא ממנו דם, לא חשיב כבשר:",
+                "<b>ואין חייבין עליהם משום פיגול.</b> אם היה הזבח פיגול, שחשב על בשרו לאכלו חוץ לזמנו, ואכל מאלו, פטור:",
+                "<b>וטמא.</b> אם אכל מאחת מאלה בטומאת הגוף מזבח כשר, אינו חייב משום אוכל קדשים בטומאת הגוף:"
+            ],
+            [
+                "<b>השוחט את המוקדשין.</b> כל היכא דנקט האי לישנא מיירי בנקבות:",
+                "<b>לאכול שליל.</b> שבמעיה:",
+                "<b>או שליא.</b> העור החופה את הולד. אין מחשבה זו פוסלת את הזבח. דשליל ושליא לאו גופא דזיבחא הוא:",
+                "<b>לא פיגל.</b> הכי קאמר, השוחט את המוקדשין לאכול שליל או שליא חוץ למקומו, לא פסל. ואם חשב לאכול מהן חוץ לזמנו, לא פיגל:",
+                "<b>חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול.</b> אם פגל בזבח ואכל מחלב שבדדיה, לא מחייב עליה משום פגול, דלאו גופא דזיבחא הוא:"
+            ],
+            [
+                "<b>להניח את דמו או את אמוריו למחר.</b> לא שיקטירם למחר, דהאי מחשבת חוץ לזמנו היא ופגול גמור הוי. אלא על מנת שיניח הכל למחר ולא יקטירם:",
+                "<b>ר׳ יהודה פוסל.</b> הואיל ומיפסל בהוצאה ובהנוח, מיפסל נמי במחשבת הוצאה והנוח. וכשם שאם הניחן למחר פסול, דדם נפסל בשקיעת החמה, כך אם חשב עליהן להניחם למחר, פסל:",
+                "<b>וחכמים מכשירין.</b> הואיל ולא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ לזמנו, וכן לא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ למקומו, אע״פ שחשב להניח למחר או להוציא חוץ למקומו, לא פסל. והלכה כחכמים. והא דלא פסל ר׳ יהודה במחשב בדמים הנתנין למטה לתת אותם למעלה הואיל ואם עשה כן פסל, משום דסבירא ליה לר׳ יהודה שהחושב לזרוק הדם על המזבח אפילו שלא במקומו כאילו חשב לזרקו במקומו, ובלבד שלא יחשוב לזרוק חוץ לעזרה:"
+            ]
+        ],
+        [
+            [
+                "<b>בית שמאי אומרים כל הנתנין על מזבח החיצון.</b> יש מהן שטעונין ארבע מתנות. ויש מהן שטעונין שתים שהם ארבע. ויש שטעונים מתנה אחת, כדתנן באידך פרקין. והשתא קאמר דכולן שלא נתן אלא מתנה אחת בדיעבד כפר, דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע, מדלא כתיב סביב דמשמע שתי מתנות שהן ארבע:",
+                "<b>ובחטאת שתי מתנות.</b> שלש פרשיות נאמרו בחטאות החיצונות בויקרא, אחת בשעיר נשיא, ושתים בחטאות יחיד, אחת בכבשה ואחת בשעירה. בשתים כתיב על קרנת חסר, והאחת מלא. ובית שמאי יש להן יש אם למקרא, הרי כאן ששה, ואין במזבח אלא ארבע, והשתים יתירות לא נאמרו אלא ששנאן הכתוב לעכב. ובית הלל סברי אהני מקרא דמשמע שש, ואהני מסורת דמשמע, ארבע הילכך טפי חדא אמסורת ובצר חדא ממקרא והוו להו חמש, ארבע למצוה וחד לעכב, ואם נתן מתנה אחת כפר:",
+                "<b>לפיכך.</b> חטאת וכל הזבחים לבית הלל, ולבית שמאי שאר הזבחים חוץ מחטאת, נתן את הראשונה כתקנה ואת השניה במחשבת אכילת בשר חוץ לזמנה, כיפר, וכשר הקרבן ליקרב ע״י מתנה ראשונה, דאין השניה מתרת הבשר, שהרי הותר ע״י מתנה ראשונה, הלכך אינה מפגלת:",
+                "<b>נתן את הראשונה חוץ לזמנה כו׳ פיגול וחייבין עליו כרת.</b> שאין מחשבת חוץ למקומו דשניה מוציאתו מידי פגול, שהרי הוקבע בראשונה שקרבו כל מתיריו:"
+            ],
+            [
+                "<b>אם חסר אחת מכל המתנות לא כפר.</b> דבפר העלם דבר כתיב (ויקרא ד׳) ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, ומקרא שאין צריך הוא, שהרי כל עבודותיו נתפרשו בו, אלא לכפול באזהרת הזאות שבו הוא דאתא. והכי משמע, ועשה לו כאשר כתבתי לך עשיותיו, ושנה עליהם לעכב שאם חסר אחת מן המתנות לא כפר:",
+                "<b>לפיכך (אם נתנן כולן כתקנן).</b> הואיל וכולן מתירות, אין זו מתרת בלא זו ואין זו מפגלת בלא זו:",
+                "<b>ואחת שלא כתקנה.</b> במחשבת חוץ לזמנו:",
+                "<b>פסול.</b> שלא הותר בראשונות:",
+                "<b>ואין בו כרת.</b> שאין מפגלים בחצי מתיר:"
+            ],
+            [
+                "<b>אלו דברים שאין חייבים עליהם</b> כרת באכילתן משום פגול:",
+                "<b>הקומץ.</b> אם קמץ על מנת לאכול שירים למחר, ונתפגלה המנחה שאינה נאכלת אלא ליום ולילה, אין האוכל את הקומץ בכרת, שאין פגול חל אלא על דבר שיש לו מתירין אחרים. דפגול משלמים ילפינן ליה דכתיב (ויקרא ז׳:כ״א) ואם האכל יאכל מבשר זבח שלמיו וגו׳, מה שלמים מיוחדים שיש להם מתירין בין לאדם בין למזבח, שהדם מתיר להקטיר האמורין למזבח, והאמורין מתירין הבשר לאדם, וחייבין עליהם משום פגול, אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול, לאפוקי כל הנך דחשיב במתניתין, שאין להם מתירין אלא הן עצמן מתירין לאחרים, שהאוכל מהן אינו חייב משום פגול:",
+                "<b>והלבונה.</b> אין אחר מתירה. אלא היא מתרת את המנחה, כמו הקומץ:",
+                "<b>מנחת נדבת כהנים.</b> כולה כליל ואינה נקמצת. הלכך אין אחר מתירה:",
+                "<b>מנחת כהן משיח.</b> דהיינו חביתי כהן גדול שהיא קריבה בכל יום מחציתה בבקר ומחציתה בערב:",
+                "<b>ומנחת נסכים.</b> לא גרסינן דהא מפליג פליגי בה. ויש חילוק בין באה עם הזבח לבאה בפני עצמה:",
+                "<b>והדם.</b> הוא המתיר:",
+                "<b>והנסכים הבאים בפני עצמן.</b> כגון שהתנדב מנחת נסכים בלא זבח, כדאמרינן במנחות, מתנדב אדם מנחת נסכים בפני עצמה. אי נמי, הביאה בשביל הזבח אלא שהביא זבחו היום ונסכיו למחר, דאמר מר ומנחתם ונסכיהם אפילו למחר. אבל אם הביאן עם זבחו ופגל בזבח, נתפגלו הנסכים:",
+                "<b>וחכמים אומרים אף הבאים עם הבהמה.</b> דכיון דיכול להקריב נסכים למחר, נמצא שאין הזבח מתירן ליקרב, אלא הן מתירין את עצמן. והלכה כחכמים:",
+                "<b>לוג שמן של מצורע.</b> שייריו נאכלין:",
+                "<b>אין חייבין עליו משום פגול.</b> אם פיגל באשם לא נפגל הלוג. ואע״פ שהלוג תלוי באשם, דכתיב (שם י״ד) על דם האשם, דאם לא נתן מדם האשם תחלה אין נתינת השמן כלום, אפילו הכי כיון דאדם מביא אשמו עכשיו ולוגו עד עשרה ימים, נמצא שאין האשם מתירו. וכיון דאין לו מתירים, אין חייבין עליו משום פגול:",
+                "<b>ור״מ אומר.</b> לוג הבא עם האשם בו ביום, חייבין עליו משום פגול אם פגל באשם. ואין הלכה כר״מ:",
+                "<b>בין לאדם בין למזבח.</b> או לזה או לזה:"
+            ],
+            [
+                "<b>העולה דמה מתיר את בשרה למזבח.</b> דכתיב (שם א) וזרקו את הדם, והדר וערכו:",
+                "<b>ואת עורה לכהנים.</b> דכתיב (שם ז) עור העולה אשר הקריב, אין לו אלא לאחר זריקה:",
+                "<b>חטאת העוף.</b> שהיא נאכלת לכהנים. נפקא לן מדכתיב לכל חטאתם, לרבות חטאת העוף דלא תימא נבילה היא:",
+                "<b>פרים הנששרפים.</b> פר כהן משיח ופר העלם דבר של צבור ופר יום הכיפורים:",
+                "<b>ושעירים הנשרפים.</b> שעיר של יום הכיפורים, ושעירי עבודה זרה. שכל אלו דמן טעון הזיה לפנים, ואימוריהן קרבין על מזבח העולה ושאר הבשר נשרף בבית הדשן. והואיל ודמן מתיר את אימוריהן ליקרב, אם פגל בהן ואכל את אימוריהן חייב עליהן משום פגול:",
+                "<b>כל שאינו על מזבח החיצון כשלמים.</b> דפגול, בשלמים הוא דכתיב, מה שלמים מיוחדים שמתן דמן על מזבח החיצון, אף כל שדמן נתון על מזבח החיצון. לאפוקי פרים הנשרפים ושעירים הנשרפים שדמן טעון הזיה ומתן דמים בפנים. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>קדשי נכרים.</b> שהנכרים נודרים נדרים ונדבות כישראל. דכתיב בפרשת אמור איש איש מבית ישראל אשר יקריב קרבנו לכל נדריהם ולכל נדבותם, ודרשינן איש, מה תלמוד לומר איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל:",
+                "<b>אין חייבין משום פגול נותר וטמא.</b> דפגול יליף מנותר בגזירה שוה דעון עון, ונותר יליף מטמא בגזירה שוה דחלול חלול, ובטמא כתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל, ולא מקדשי נכרים. ואין הלכה כרבי מאיר:",
+                "<b>דברים שאין חייבין עליהן משום פגול.</b> כגון הקומץ והקטורת וכל השנויין במשנתינו:",
+                "<b>חייבין משום טומאה.</b> האוכלן בטומאת הגוף חייב כרת:",
+                "<b>חוץ מן הדם.</b> דמיעטיה קרא דכתיב (שם י״ז) ואני נתתיו לכם, שלכם יהא כשאר חולין, ולא כקדשים. ועוד כתיב (שם) על המזבח לכפר, לכפרה נתתיו ולא למעילה. הלכך אין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול, אלא משום אוכל דם גרידא:",
+                "<b>בדבר שדרכן להאכל.</b> שדרך בני אדם לאכלן, ואע״פ שהוא מן הנקטרים, כגון קומץ ומנחת כהנים והדומים לה. אבל לבונה ועצים וקטורת אין חייבין עליהן משום טומאה. ורבנן פליגי עליה ומרבו להו לטומאה מקרא דכתיב (שם ז) והבשר אשר יגע בכל טמא, והבשר יתירא לרבות עצים ולבונה. והלכה כחכמים דעצים ולבינה נמי יש בהן משום טומאה. ואין לך עצים דמיטמאין אלא עצים של קרבן בלבד, שאם נגעה בהן טומאה אסור לשרפן על גבי המזבח:"
+            ],
+            [
+                "<b>לשם זבח.</b> לאפוקי שינוי קודש, כגון לשם זבח אחר:",
+                "<b>לשם זובח.</b> לאפוקי שינוי בעלים. כדילפינן לעיל בריש פרק קמא ממוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה כו׳:",
+                "<b>לשם אשים.</b> לאפוקי אם שחטו על מנת לעשותו חתיכות צלויות בגחלים:",
+                "<b>לשם ריח.</b> לאפוקי אם צלאן תחלה חוץ למערכה, דתו לא מסקי ריחא:",
+                "<b>לשם הנחת רוח.</b> נחת רוח להקב״ה שאמר ונעשה רצונו. וכל הני ילפינן להו מדכתיב אשה ריח ניחוח:",
+                "<b>לשם חטא.</b> לשם חטאו שהוא מביאו עליו:",
+                "<b>אף מי שלא היה בלבו לשם אחד מכל אלו.</b> אלא שחטו סתם, כשר:",
+                "<b>שהוא תנאי ב״ד.</b> שישחוט סתם ולא לימא לשמן, דלמא אתי למימר שלא לשמן:",
+                "<b>שאין המחשבה הולכת אלא אחר העובד.</b> הלכך אי הוה אומר שלא לשמן אף כי אמרו הבעלים לשמן, לאו מידי הוא, דלאו בדידהו תליא מילתא, דכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב. והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו מקומן של זבחים, קדשי קדשים.</b> עולות חטאות ואשמות:",
+                "<b>שחיטתן בצפון.</b> עולה, בהדיא כתיב בה (שם א׳) ושחט אותו על ירך המזבח צפונה. חטאת, כתיב בה (שם ו) במקום אשר תשחט העולה תשחט החטאת. אשם, כתיב ביה (שם ז) במקום אשר ישחטו את העולה ישחטו את האשם:",
+                "<b>שחיטתן בצפון.</b> והא דלא תני הכא וקבול דמן בכלי שרת בצפון, אע״ג דכולהו קבלת דמן בצפון במקום שחיטה, דסמוך לשחיטה כתיב ולקח מדם הפר, אלא, משום דאיכא אשמו של מצורע שהכהן היה מקבל מקצת דמו בכפו, דכתיב (שם י״ד) ולקח הכהן מדם האשם ונתן, מה נתינה בעצמו של כהן, באצבעו, אף לקיחה בעצמו של כהן, משום הכי לא כתב הכא וקבול דמן, שאין קבול דמן שוה. ומשום דלא סגי ליה בלא קבלת כלי, שלאחר שקבל כהן אחד למקצת דם בידו היה כהן אחר מקבל הדם בכלי, משום הכי הדר תני בהדיא אשם מצורע אשם תלוי שחיטתן בצפון וקיבול דמן בכלי שרת בצפון:",
+                "<b>פר ושעיר של יום הכפורים.</b> אע״ג דצפון כעולה הוא דכתיב, הקדים תנא לחטאות ברישא, דאיידי דאתיא מדרשא חביבא ליה. וחטאות פנימיות איידי דנכנס דמן לפני ולפנים חביבא ליה ואקדמינהו לשאר חטאות. ואינהו נמי שחיטתן בצפון דכתיב (שם ד) ושחט את החטאת במקום העולה, וקרא יתירא הוא, דהא כתיב במקום אשר תשחט העולה תשחט החטאת, אלא זה בנה אב לכל החטאות שיהו טעונות צפון:",
+                "<b>וקבול דמן בכלי שרת.</b> דכתיב בעולת סיני (שמות כ״ד:ו׳) וישם באגנות, וממנו למדו כל הזבחים להיות טעונים כלי:",
+                "<b>הזיה על בין הבדים.</b> עומד בין שני בדי ארון ומזה אחת למעלה ושבע למטה כנגד עוביה של כפורת, ולא היו נוגעים בה:",
+                "<b>ועל הפרוכת.</b> דכתיב (ויקרא ט״ז:ט״ז) וכן יעשה לאהל מועד:",
+                "<b>ועל מזבח הזהב.</b> כדכתיב ויצא אל המזבח. בסדר עבודת יום הכיפורים בפרשת אחרי מות:",
+                "<b>מתנה אחת מעכבת.</b> כדאמרן בפרק בית שמאי (זבחים דף ל״ו) דבפר העלם דבר כתיב ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, וקרא יתירא הוא, לעכב שאם חסר אחת מן המתנות לא כפר. ודרשינן ועשה לפר, זה פר יום הכיפורים, דבדידיה נמי מתנה אחת מעכבת כמו פר העלם דבר:",
+                "<b>שיירי הדם היה שופך על יסוד מערבי.</b> כדכתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה אשר פתח אוהל מועד, ואוהל מועד למערבו של מזבח החיצון היה:",
+                "<b>אם לא נתן.</b> שירי הדם ליסוד, לא עכב הכפרה. דבתר הזאות ומתן דמים לפנים כתיב (שם י״ו) וכלה מכפר את הקדש, דמשמע שכבר שלמו כל הכפרות כולן:"
+            ],
+            [
+                "<b>פרים הנשרפים.</b> פר העלם ופר כהן משיח, שאין נאכלים לכהנים אלא נשרפים חוץ לירושלים:",
+                "<b>ושעירים הנשרפים.</b> שעירי עבודה זרה. שהוקשו לפר העלם לכל דבריהם:",
+                "<b>הזיה על הפרוכת.</b> שבע הזיות על הפרוכת. אבל בין הבדים לא כתיב בהו הזיה כמו בפר של יום הכיפורים דכתיב ביה (שם) והזה באצבעו על פני הכפורת:",
+                "<b>אלו ואלו.</b> של יום הכיפורים ושאר הנשרפים:",
+                "<b>נשרפים בבית הדשן.</b> למקום שמוציאים שם את הדשן של מזבח החיצון, דכתיב ביה (שם ו׳) והוציא את הדשן אל מחוץ למחנה. ובפרים הנשרפים כתיב (שם ד׳) אל שפך הדשן ישרף:"
+            ],
+            [
+                "<b>אלו הן חטאות הצבור.</b> שאנו צריכין להזכירם, שהרי הפנימיות כבר נשנו:",
+                "<b>שעירי ראשי חדשים ושל מועדות.</b> שהן על מזבח החיצון:",
+                "<b>שחיטתן בצפון.</b> שהרי למדנו בבנין אב לכל החטאות שהן טעונות צפון:",
+                "<b>עלה בכבש ופנה לסובב.</b> מפני שדמה ניתן על הקרנות ובאצבע, צריך לעמוד על גבי סובב. אבל בכל שאר הדמים שהן התחתונים מן החוט ולמטה, עומד על הרצפה אצל זוית המזבח וזורק מן הכלי, וכל מקום שיגיע למזבח כשר:",
+                "<b>ובא לו לקרן דרומית מזרחית.</b> שבה הוא פוגע ראשון, כדקיימא לן [יומא דף ט״ו] כל פינות שאתה פונה לא יהיו אלא דרך ימין, והכבש בדרום, וכשעולה בו ופניו למזבח נמצא ימינו למזרח, ופונה לימינו למזרח ובא לו לאותה הקרן והולך ומקיף בסובב דרך ימין ופניו למזבח מן הדרום למזרח וממזרח לצפון ומצפון למערב דהיינו דרך ימין. ואמה על אמה ברום אמה הנתון בראש המזבח בכל זוית וזוית שבה, קרוי קרן:",
+                "<b>על יסוד דרומית.</b> דילפינן ירידתו מן הכבש בחטאות החיצונות ושיירי הדם בידו, מיציאתו מן ההיכל ושיריים הפנימים בידו, מה יציאתו מן ההיכל היה נותן שיירי הדם בסמוך לו שהוא יסוד מערבי כדכתיב (ויקרא ד׳:ז׳) אשר פתח אהל מועד, דהיינו לצד מערב שהוא סמוך להיכל, אף ירידתו מן הכבש נותן השיריים בסמוך לו, דהיינו יסוד דרומי סמוך לכבש, שהכבש בדרום:",
+                "<b>לפנים מן הקלעים.</b> לפי שבמשכן היו קלעים היקף לחצר אהל מועד, ובחטאת כתיב (שם ו) במקום קדוש תאכל בחצר אוהל מועד. ובבית עולמים היתה חומת העזרה במקום הקלעים:",
+                "<b>לזכרי כהונה.</b> דגבי חטאת ואשם ומנחה כתיב כל זכר בכהנים יאכל אותה:",
+                "<b>בכל מאכל.</b> משום דבעי למתני בפסח דאינו נאכל אלא צלי, תנא בכולהו בכל מאכל:",
+                "<b>ליום ולילה.</b> דכתיב (שם ז׳) ובשר זבח תודת שלמיו ביום קרבנו, יאכל, למדנו לתודה שנאכלת ליום אחד. חטאת ואשם מנין, תלמוד לומר זבח:",
+                "<b>עד חצות.</b> סייג עשו חכמים לתורה להרחיק את האדם מן העבירה. דהא קרא לא יניח ממנו עד בוקר קאמר:"
+            ],
+            [
+                "<b>העולה קדשי קדשים.</b> היא. ליפסל ביוצא, ובטבול יום, ובמחוסר כפורים ומועלים בה. ומשום דלא כתיב בה בקרא קודש קדשים היא כמו בחטאת ואשם, אשמועינן תנא הכא דהיא נמי קדשי קדשים כחטאת ואשם, שהרי היא שוה להם למקום שחיטתן וקבלת דמן:",
+                "<b>שתי מתנות.</b> בקרן מזרחית צפונית, ובקרן מערבית דרומית שכנגדה באלכסון. וטעמא, משום דקרן מזרחית דרומית לא היה לו יסוד לפי שלא היה בחלקו של בנימין שנתנבא יעקב עליו (בראשית מ״ט:כ״ז) בבקר יאכל עד, באחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, ואותו הקרן לא היה בחלקו, שהמזבח היה תופס בחלקו של יהודה אמה במזרחו ואמה בדרומו כל אורך מזרח ודרום בעובי אמה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. נמצא יסוד לשלש הקרנות. הלכך היה מתחיל בקרן צפונית מזרחית. הואיל וקרן דרומית מזרחית אין לה יסוד לפי שלא היה בחלקו של טורף שנתנבא עליו יעקב. ועולה טעונה תחלת מתן דמה כנגד היסוד, הלכך בעי הנך תרתי דאמרן. דשתי מתנות שהן ארבע בעינן, כדי שיהא מתן הדם בארבע רוחות המזבח, דכתיב (ויקרא א׳:ה׳) וזרקו את הדם על המזבח סביב, אי וזרקו יכול יזרקנו בזריקה אחת, תלמוד לומר, סביב ואי אפשר להקיף בזריקה אחת. אי סביב יכול יקיפנו כחוט, תלמוד לומר וזרקו, ואין זריקה אלא מרחוק, וכחוט אי אפשר להקיף אלא באצבע. הא כיצד, נותן שתי מתנות שהן ארבע:",
+                "<b>וטעונה הפשט ונתוח.</b> כדכתיב (שם) והפשיט את העולה ונתח אותה לנתחיה:",
+                "<b>וכליל לאישים.</b> כולה נשרפת על גבי האש:"
+            ],
+            [
+                "<b>זבחי שלמי צבור.</b> כבשי עצרת:",
+                "<b>אשם גזילות.</b> האמור בשבועת הפקדון:",
+                "<b>אשם מעילות.</b> הנהנה מן ההקדש:",
+                "<b>אשם שפחה חרופה.</b> הבא על שפחה שחציה שפחה וחציה בת חורין המיועדת לעבד עברי שמותר בשפחה ובבת חורין:",
+                "<b>אשם נזיר.</b> שנטמא במת. דכתיב ביה (במדבר ו׳:י״ב) והזיר לה׳ את ימי נזרו [וגו׳]:",
+                "<b>אשם תלוי.</b> ספק שגג בדבר שחייבין על זדונו כרת, ספק לא שגג. והוא כתיב בויקרא אצל אשם מעילות:",
+                "<b>אשם ודאי.</b> לא גרסינן. שכל אלו אשם ודאי הן, חוץ מאשם תלוי:",
+                "<b>שתי מתנות שהן ארבע.</b> דבאשם נמי כתיב זריקה וכתיב סביב:",
+                "<b>ונאכלין לפנים מן הקלעים.</b> דכתיב באשם (במדבר י״ח:י׳) בקודש הקדשים תאכלנו. וזבחי שלמי צבור סמך אותן הכתוב לחטאת דכתיב (ויקרא כ״ג:י״ט) ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח שלמים, לומר לך שדינן כחטאת שאין נאכלין אלא לפנים מן הקלעים ולזכרי כהונה. אבל אין טעונים ארבע מתנות כחטאת, שאין לך בכל הקרבנות מי שטעון ארבע מתנות אלא חטאת בלבד:"
+            ],
+            [
+                "<b>התודה ואיל נזיר קדשים קלים.</b> אין מועלין בהן:",
+                "<b>שחיטתן בכל מקום.</b> אין טעונין שחיטה בצפון:",
+                "<b>ונאכלים בכל העיר.</b> דגבי חטאת כתיב (שם י׳) ואכלתם אותה במקום קדוש, ואין שלמים במקום קדוש אלא במקום טהור דהיינו בכל העיר שהוא מקום טהור מליכנס שם מצורעים:",
+                "<b>לכל אדם.</b> לזרים:",
+                "<b>ליום ולילה.</b> בתודה כתיב (שם ז׳) ביום קרבנו יאכל לא יניח ממנו עד בוקר. ותניא, תודת שלמיו, לרבות שלמי נזיר:",
+                "<b>המורם מהם.</b> חזה ושוק שנתן מהן לכהן כשאר שלמים, דתודה לשלמים אתקוש דכתיב (שם) וזאת תורת זבח השלמים וגו׳ אם על תודה וגו׳. וארבע חלות מארבע מינים שבה כדכתיב (שם) אחד מכל קרבן לכהן הזורק וגו׳, ומורם מאיל נזיר, זרוע בשלה וחזה ושוק וחלת מצה אחת ורקיק אחד:",
+                "<b>כיוצא בהן.</b> נאכלים בכל העיר ליום ולילה:",
+                "<b>לכהנים לנשיהם.</b> כדכתיב (שם י׳) ואת חזה התנופה וגו׳ תאכלו במקום טהור אתה ובניך ובנותיך:"
+            ],
+            [
+                "<b>שחיטתן בכל מקום בעזרה.</b> שלש פרשיות נאמרו בשחיטת שלמים, חדא בבן בקר, וחדא בכשב, וחדא בעז. בקמייתא כתיב ושחטו פתח אהל מועד, ובתרתי בתרייתא כתיב לפני אהל מועד, להכשיר את כל הרוחות שבעזרה, דלפני משמע כל שלפני ההיכל:",
+                "<b>לשני ימים ולילה אחד.</b> דהכי כתיב בשלמים (שם ז׳) והנותר מבשר הזבח ביום השלישי באש ישרף:"
+            ],
+            [
+                "<b>והמעשר.</b> מעשר בהמה:",
+                "<b>ודמן טעון מתנה אחת.</b> דלא כתיב בהו סביב, אלא ואת דמם תזרוק כתיב גבי בכור. והנך נמי מהתם ילפינן, מד, לא כתיב ואת דמו אלא ואת דמם:",
+                "<b>כנגד היסוד.</b> במקום שיש יסוד תחתיו, למעוטי מזרחית דרומית שאין שם יסוד כדאמרן. ובכור ומעשר ופסח טעונים יסוד, דילפינן זריקה זריקה לגזירה שוה מעולה, ובעולה כתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה:",
+                "<b>שינה באכילתן.</b> זה מזה. אע״פ שהשוה אותן למתן דמים:",
+                "<b>הבכור נאכל לכהנים.</b> כדכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך:",
+                "<b>והמעשר לכל אדם.</b> שלא מצינו בכל התורה שיהיה לכהנים חלק בו:",
+                "<b>ונאכלין בכל העיר.</b> דכתיב (דברים י״ב:ה׳-ו׳) והבאתם שמה עולותיכם וזבחיכם ואת מעשרותיכם. ותניא, בשני מעשרות הכתוב מדבר, חד מעשר בהמה, וחד מעשר דגן. וכתיב בההוא קרא ובכורות בקרכם וצאנכם, ומדלא קבע להו מחיצה שמע מינה דמעשר ובכור נאכלים בכל העיר:",
+                "<b>לשני ימים ולי, לה אחד.</b> דבבכור הוא אומר ובשרם יהיה לך כחזה התנופה וכשוק הימין, הקישו הכתוב לחזה ושוק, מה חזה ושוק של שלמים לשני ימים ולילה אחד, אף בכור לשני ימים ולילה אחד, ומעשר כבכור:",
+                "<b>למנוייו.</b> לאותם שנמנו בדמי לקיחתו כדכתיב (שמות י״ב:ד׳) איש לפי אכלו תכוסו:"
+            ]
+        ],
+        [
+            [
+                "<b>קדשי קדשים.</b> כאילו נשחטו בצפון. דכתיב (שם כ׳) וזבחת עליו את עולותיך ואת שלמיך, כולו כשר לעולה וכולו כשר לשלמים, ואע״ג דעולה טעונה צפון ואין שלמים טעונים צפון:",
+                "<b>מחצי המזבח ולצפון כצפון.</b> דמשמע ליה חציו לעולותיך וחציו לשלמיך. דאי סלקא דעתך כולו לעולה כשר, השתא כולו לעולה אמרת דכשר, כולו לשלמים ששחיטתן בכל מקום מיבעיא. ואידך, איצטריך, סלקא דעתך אמינא עולה דדחיק לה מקום, שלא הוכשרו לה שאר הרוחות, ופעמים שהעולות מרובות וצר להם המקום, לפיכך הכשיר להם ראש המזבח, אבל שלמים דלא דחיק להו המקום לא הכשיר להם ראש המזבח, קמ״ל. והלכה כרבי יוסי:",
+                "<b>היו נקמצות בכל מקום.</b> ואינם טעונות צפון. דלא קבע הכתוב מקום לקמיצה:",
+                "<b>לפנים מן הקלעים לזכרי כהונה.</b> דכתיב (במדבר י״ח) לכל קרבנם ולכל מנחתם, וסמיך ליה בקודש הקדשים תאכלנו כל זכר יאכל אותו:",
+                "<b>ליום ולילה עד חצות.</b> דילפינן ממנחת לחמי תודה:"
+            ],
+            [
+                "<b>חטאת העוף היתה נעשית בקרן מערבית דרומית.</b> משום דמנחת חוטא קרויה חטאת, דכתיב במנחת חוטא (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא. ומשמע נמי שהחטאת קרויה מנחה. דחטאת נהפכה להיות מנחה בדלי דלות, ומנחה מצינו שטעונה הגשה בקרן מערבית דרומית דכתיב (שם ו) הקרב אותה בני אהרן לפני ה׳ אל פני המזבח, איזהו רוח שהוא לפני ה׳ ואל פני המזבח, הוי אומר זו רוח מערבית דרומית, דלפני ה׳ הוא מערב, ופני המזבח הוא הדרום ששם היה הכבש, ומה מנחה טעונה הגשה בקרן מערבית דרומית, אף חטאת העוף עבודתה בקרן מערבית דרומית. והזאת דמה היא עיקר עבודתה:",
+                "<b>בכל מקום היתה כשרה.</b> למליקתה:",
+                "<b>אלא זה היה מקומה.</b> להזאתה. והכי מפרש לה בגמרא:",
+                "<b>מלמטה.</b> למטה מחוט הסקרא:",
+                "<b>הגשות.</b> של מנחות קודם קמיצתן, כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>ושיירי הדם.</b> של חטאות החיצונות היה שופך אל יסוד דרומי. כדילפינן בפרק איזהו מקומן:",
+                "<b>ניסוך המים.</b> בחג הסוכות:",
+                "<b>והיין.</b> בכל יום. ששם היו השיתין ולא היה אפשר לנסך כי אם שם:",
+                "<b>ועולת העוף כשהיא רבה במזרח.</b> דעיקר מקומה בקרן דרומית מזרחית, מפני שקרובה לבית הדשן לזרוק שם מוראה ונוצה, כדכתיב (שם א׳) והשליך אותה וגו׳ אל מקום הדשן. וכשהיא רבה שם שיש כהנים הרבה באותה הקרן עסוקים בעולות ואין לזה מקום לעמוד בסובב דעולת העוף נעשית למעלה, בא לו לקרן דרומית מערבית, שאף היא סמוכה לבית הדשן יותר משאר שתי קרנות, שבית הדשן סמוך לכבש היה במזרחו של כבש ולדרומו של מזבח:"
+            ],
+            [
+                "<b>ומקיפים דרך שמאל.</b> מקיפים את המזבח בשביל צרכי עבודה. כגון למתן דמי חטאות ולסידור מערכה או להפך אברים בצנורא, ויורדים במערבו של כבש שהיא שמאל העולין למזבח בעלייתן:",
+                "<b>חוץ מן העולה לג׳ דברים אלו.</b> הנעשים בקרן מערבית דרומית, שהן ניסוך המים והיין ועולת העוף, שכשהוא עולה למזבח פונה לסובב לשמאל באותה הקרן וכשגמר חוזר על עקב דרך עלייתו. בניסוך המים והיין, שמא יתעשנו בעשן המזבח בעוד שהוא פונה דרך ימין ומקיף לשמאל ויפיגו טעמן וריחן, ואנן בעינן תמימים יהיו לכם ונסכיהם שיהיו הנסכים תמימים. ועולת העוף נמי שמא תתעשן ותמות:"
+            ],
+            [
+                "<b>היה מולק את ראשה.</b> אוחז שתי גפיה בשתי אצבעותיו זרת וקמיצה של ידו השמאלית, והעוף על גבי ידו ופניו של עוף לצד גב ידו שיהיה העורף למעלה, ומותח צוארו הגרון על רוחב של שתי אצבעותיו אצבע ואמה. ומולק בצפרנו. וזו אחת מעבודות קשות שבמקדש:",
+                "<b>ואינו מבדיל.</b> הראש מן הגוף. אלא חותך שדרה ומפרקת ורוב בשר עמו עד שמגיע לושט או לקנה ונוטל סימן אחד לבדו ומולק, כדכתיב ולא יבדיל:",
+                "<b>ומזה מדמה.</b> אוחז בעוף ומזה. שלא היה מזה לא בכלי ולא באצבע אלא בגופו של עוף:",
+                "<b>היה מתמצה.</b> שמקרב בית מליקתו למזבח ודוחקו בקיר והדם מתמצה ויורד ליסוד. דבחטאת העוף כתיב (ויקרא ה׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, איזהו קיר שהשירים שלו מתמצין ליסוד. הוי אומר זה קיר התחתון, דהיינו מן החוט ולמטה. דאי קיר העליון, דהיינו מן החוט ולמעלה, פעמים שהיה מתמצה לסובב, כיון שעושה למעלה מן הסובב שהחוט למטה מן הסובב אמה:"
+            ],
+            [
+                "<b>עלה בכבש.</b> לפי שעולת העוף נעשית למעלה, דלא כתיב בעולת העוף יסוד, אלא בחטאת העוף בלבד. ובבהמה איפכא, דחטאת בהמה נעשית למעלה דכתיב בה קרנות המזבח, ועולת בהמה למטה דכתיב (שם ד׳) אל יסוד מזבח העולה, תלה היסוד בעולה:",
+                "<b>בא לו לקרן דרומית מזרחית.</b> לפי שהיא קרובה לבית הדשן ששם משליך המוראה והנוצה:",
+                "<b>ממול ערפה.</b> מול הרואה את ערפה. והוא אחורי הצואר. ואע״פ שלא נאמר בעולה מול עורף, למדנו בה מול עורף מחטאת:",
+                "<b>ומבדיל.</b> חותך שני סימנים. דמדכתיב בחטאת העוף ולא יבדיל, למדנו שבעולת העוף מבדיל:",
+                "<b>והקיף בית מליקתו למזבח.</b> מקרב ודוחק בית המליקה בקיר המזבח כדי שיתמצה הדם:",
+                "<b>וספגו במלח.</b> לשון שאיבה ולקיחה, כמו סופג את הארבעים. אף כאן נותן עליו מלח כדי שיהא הראש מושך ומקבל המלח. פירוש אחר, ספגו בגימ״ל כמו סופקו בקו״ף, לשון ויספוק את כפיו (במדבר כ״ד):",
+                "<b>מוראה.</b> זפק:",
+                "<b>נוצה.</b> קודר בו כמין ארובה ונוטל כל העור והנוצה שכנגד הזפק עם הזפק ומשליך:",
+                "<b>שסע.</b> את העוף בין אגפים ולא היה מבדיל:"
+            ],
+            [
+                "<b>הבדיל בחטאת.</b> שמלק שני סימנים בחטאת:",
+                "<b>או לא הבדיל בעולה.</b> שמלק בה סימן אחד:",
+                "<b>פסול.</b> דכל שינוי שהוא לפני עבודת הדם פסול:",
+                "<b>ולא מיצה דם הגוף פסולה.</b> דעיקר דמים בגוף הוא דשכיחי:"
+            ],
+            [
+                "<b>חטאת העוף שמלקה שלא לשמה.</b> מליקה בעוף במקום שחיטה בבהמה. ומיצוי בעוף במקום זריקת הדם בבהמה. והמחשבה הפוסלת בשחיטה וזריקת דם בבהמה, פוסלת במליקה ובמיצוי הדם בעוף. אבל קבלה והלוך אין בעוף:",
+                "<b>עולת העוף כשרה.</b> כדתנן בריש פרק קמא גבי בהמה, כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:",
+                "<b>לאכול דבר שדרכו לאכול.</b> חטאת העוף:",
+                "<b>להקטיר דבר שדרכו להקטיר.</b> עולת העוף:",
+                "<b>שלא לשמה.</b> אין מוציא עולה מידי פגול, לפי שהיא כשרה שלא לשמה. וכולה מתניתין מפורשת לעיל פרק ב׳:"
+            ]
+        ],
+        [
+            [
+                "<b>חטאת העוף שעשאה למטה.</b> מחוט הסקרא, כהלכתה שהיא נעשית למטה, כדאמרן בפרקין דלעיל:",
+                "<b>כמעשה חטאת.</b> בהזאה ומיצוי:",
+                "<b>לשם חטאת.</b> אף על פי ששינה בסדר מליקה כגון שמלק והבדיל, ובחטאת נאמר ולא יבדיל:",
+                "<b>כשרה.</b> הואיל ונעשית למטה ובשאר עבודות כהלכתה:",
+                "<b>כמעשה חטאת לשם עולה וכו׳ פסולה.</b> דחטאת שלא לשמה פסולה:",
+                "<b>כמעשה כולם.</b> כלומר כמעשה אחד מכולם האמורים כאן, ואפילו כמעשה חטאת לשם חטאת, הואיל ועשאה למעלה פסולה:"
+            ],
+            [
+                "<b>עולת העוף שעשאה למעלה.</b> כהלכתה שהיא נעשית למעלה:",
+                "<b>כמעשה עולה לשם עולה.</b> אף על פי ששינה במליקתה שלא הבדיל, ומן הדין היה לו להבדיל, אפילו הכי כשרה:",
+                "<b>כמעשה עולה לשם חטאת כשרה.</b> דכל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:",
+                "<b>עשאה למטה כמעשה כולן.</b> כמעשה אחד מכולן, ואפילו כמעשה עולה לשם עולה:",
+                "<b>פסולה.</b> הואיל ועשאה למטה פסולה:"
+            ],
+            [
+                "<b>וכולן אינן מטמאות בבית הבליעה.</b> אע״פ שנפסלו, מליקתן מטהרתן מידי נבילה, ואין מטמאין בבית הבליעה כדין נבלת עוף טהור שהאוכלה אע״פ שלא נגע בה כגון שתחבה לו חבירו בבית הבליעה נטמא טומאה חמורה לטמא בגדים שעליו, אבל אלו אף על פי שאין מליקתן מתירתן באכילה מפני הפסול שאירע בהן, מכל מקום מטהרתן ומוציאתן מידי נבילה:",
+                "<b>ומועלין בהן.</b> הנהנה מהן בשוה פרוטה מביא קרבן מעילה כדין כל נהנה מן ההקדש. ואפילו חטאת, הואיל ונפסלה ולא היה בה שעת היתר לכהנים, לא יצאה מידי מעילה:",
+                "<b>חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת.</b> דכשרה היא ויש בה שעת היתר לכהנים, ושוב אין בה מעילה אפילו לזר:"
+            ],
+            [
+                "<b>ר׳ אליעזר אומר מועלים בה.</b> דהא עולה היא ומי הוציאה ממעילתה, והלא שעת היתר לכהנים לא היה לה:",
+                "<b>רבי יהושע אומר אין מועלים בה.</b> דכיון דשינה שמה ומעשיה ומקומה לשם חטאת, נעשית חטאת:",
+                "<b>ומה חטאת העוף שאין מועלים בה.</b> כששחטה לשמה, שהרי נאכלת לכהנים:",
+                "<b>שינה את שמה.</b> נפסלה ולא באה לכלל היתר:",
+                "<b>מועלים בה.</b> דהא רבי יהושע גופיה לא פליג עליה:",
+                "<b>לדבר שיש בו מעילה.</b> לשם עולה:",
+                "<b>ששחטן בדרום.</b> לשם שלמים, יוכיחו:",
+                "<b>ששינה שמן ומעשיהן לדבר שאין בו מעילה.</b> שקדשים קלים אין מעילה אלא באימוריהן:",
+                "<b>ומועלים בהן.</b> מפני שנפסלו בשינוי מקומן ולא הוציאתן זריקתן מידי מעילה:",
+                "<b>איסור והיתר.</b> קדשים קלים יש באימוריהן משום מעילה ואין בבשרן משום מעילה:",
+                "<b>בדבר שכולו היתר.</b> בחטאת העוף שאין בו צד מעילה. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מלק בשמאל.</b> דמליקתו פסולה. שכל מקום שנאמר אצבע וכהונה אינו אלא של ימין:",
+                "<b>או בלילה.</b> דאין מליקה בלילה, דרחמנא אמר ביום צוותו:",
+                "<b>אינן מטמאין.</b> הואיל ופסולן בקודש ואהני מליקה דידהו שאם עלו לא ירדו:",
+                "<b>שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה.</b> ואף על פי שאסורים באכילה:",
+                "<b>מלק בסכין.</b> לאו מליקה היא ולאו שחיטה היא, דהא מליקה בצפורן היא בעצמו של כהן:",
+                "<b>מלק חולין בפנים.</b> דלא שייך מליקה בחולין אלא בקדשים בפנים, והמולק חולין בכל מקום או קדשים בחוץ הוי כאילו נוחר או מעקר, ואין אותה מליקה מוציאה מידי נבילה:",
+                "<b>תורין שלא הגיע זמנן.</b> תורים גדולים, כשרים, קטנים פסולים. בני יונה, קטנים כשרים, גדולים פסולים:",
+                "<b>ושיבש גפה.</b> דמחוסר אבר פסול אף בעופות. דהא דקיימא לן אין תמות וזכרות בעופות, הני מילי כגון דוקין שבעין שאין מומן ניכר, אבל מחוסר אבר, הקריבהו נא לפחתך:",
+                "<b>מטמא בבית הבליעה.</b> דלא מהני מליקה דידהו למידי, שאפילו עלו ירדו:",
+                "<b>כל שאין פסולן בקודש.</b> שנפסלו קודם שבאו לעזרה. וכל שאין פסולן בקודש אמרינן לקמן בפרק המזבח מקדש, דאם עלה ירד. אבל אותן שפסולן בקודש כגון הקדשים הראויין אלא שנפסלו בעבודותיהן, אין מטמאין, דהא אהני להו מליקה דאם עלו לא ירדו:",
+                "<b>כל הפסולים.</b> כגון זר, ואונן וטבול יום ומחוסר כפורים וכל אותן השנויין בריש פ״ב:",
+                "<b>ואינן מטמאות בבית הבליעה.</b> שאף על פי שאין מליקתן מתרת קדשים באכילה. מכל מקום מוציאתן מידי נבלה:"
+            ],
+            [
+                "<b>אינה מטמאה בבית הבליעה.</b> דמליקתה מטהרתה מידי נבלה:",
+                "<b>ר׳ יהודה אומר מטמאה בבית הבליעה.</b> דסבירא ליה לר״י דלא אהני שחיטה בעוף של חולין ולא מליקה בקדשים בטריפה בעוף להוציאה מידי נבילה:",
+                "<b>אינו דין שתהא שחיטה כו׳.</b> וכיון דילפת ששחיטה מטהר את הטריפה בעוף בחולין מק״ו, ילפינן מליקת קדשים מינה בבנין אב, מה מצינו בשחיטה כו׳, אף מליקה המכשרת באכילה תטהר טריפתה מטומאתה:",
+                "<b>רבי יוסי אומר דיה כו׳.</b> כיון דלא אשכחן בהדיא דשחיטה מוציאה מידי נבילה בעוף, אלא מק״ו מנבלת בהמה אתה בא ללמוד, דיה שתהא כנבלת בהמה ששחיטתה מטהרתה מידי נבילה ולא מליקתה, דדיו לבא מן הדין להיות כנדון. ושלש מחלוקות בדבר, ר״מ סבר, אחד שחיטה ואחד מליקה מוציאה בעוף מידי נבלה. ור׳ יהודה סבר, בין שחיטה בין מליקה לא מהני בטריפה בעוף להוציאה מידי נבלה. ור׳ יוסי סבר, שחיטה מהניא, מליקה לא מהניא. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הזבחים שנתערבו בחטאות המתות.</b> הכי קאמר, כל הזבחים שנתערבו בהם חטאות המתות, או שור הנסקל:",
+                "<b>אפילו אחת בריבוא ימותו כולן.</b> דכיון דנתערבו באיסורי הנאה אין תקנה לפדותם דנימא ירעו עד שיסתאבו. ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי. וחטאות המתות הן חמשה, ואלו הן, ולד חטאת, ותמורת חטאת, וחטאת שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה. אלו חמש חטאות מניחין אותן במקום סגור עד שימותו מאליהן, והן נקראין חטאות המתות:",
+                "<b>בשור שנעבדה בו עבירה.</b> שהוא נפסל בה להקרבה. כגון שהמית את האדם על פי עד אחד שאינו אסור להדיוט, לפי שאינו נסקל אלא על פי שני עדים:",
+                "<b>או על פי הבעלים.</b> שבאו בעלים לב״ד והודו שהמית, דאפטר ליה מסקילה דמודה בקנס פטור. אבל לגבוה נאסר, דקיי״ל, ומן הצאן, להוציא את הנוגח:",
+                "<b>ורובע ונרבע.</b> על פי עד אחד, או על פי הבעלים, או קודם שנגמר דינו, או שהיה אותו שהמית והרובע והנרבע [של] נכרי. שנאסר לגבוה ולא להדיוט:",
+                "<b>מוקצה.</b> שהפרישוהו לקרבן לעבודה זרה, ונעבד נמי, שניהם מותרים להדיוט:",
+                "<b>באתנן ומחיר.</b> כל הני חולין נינהו, וזבח אחד מעורב בהן, כולן ירעו. שאי אפשר לשחוט אחד מהם בלא מום, שמא זהו הזבח. והשוחט קדשים בחוץ חייב כרת. ולמכרן לצרכי עולות אי אפשר, שהרי פסולים:",
+                "<b>ויביא בדמי היפה שבהן מאותו המין.</b> אם חטאת חטאת ואם עולה עולה. ויקח מעות כשיעור דמי היפה שבכולן ויאמר, כל מקום שהוא הזבח יהא מחולל על המעות הללו:",
+                "<b>נתערב.</b> זבח אחד בחולין כשרים הרבה:",
+                "<b>ימכרו החולין.</b> כולן:",
+                "<b>לצריכי אותו המין שהיה הזבח שנתערב בהן.</b> ונמצאו כולן קדשים ממין אחד אלא שאין ידוע מי בעליו של כל אחד ואחד, שהרי הזבח הראשון שם בעליו עליו ואין ידוע איזהו. ותקנתו, שיקריב כל אחד לשם מי שהוא ויאמר כשיקריב כל אחד, הרי הוא לשם בעלים שלו:"
+            ],
+            [
+                "<b>מין במינו.</b> חטאת בחטאת, עולה בעולה, שלמים בשלמים, אלא שהן של בעלים הרבה:",
+                "<b>יקריב כל אחד לשם מי שהוא.</b> ולא יזכיר שם אדם. והני מילי בקרבנות של נשים דלא בעי סמיכה, דכתיב בני ישראל וסמך, בני ישראל סומכים ואין בנות ישראל סומכות. אבל בקרבן אנשים דבעי סמיכה, לא:",
+                "<b>מין בשאינו מינו ירעו.</b> שאי אפשר בהקרבה, שחלוקין במתן דמים או בהקטרתן או באכילתן:",
+                "<b>ויפסיד המותר מביתו.</b> שאם מכר אחד מהן בשנים והאחר באחד, צריך להביא מכל מין בשנים, כיון שאין ידוע מאיזה מין הוא אותו שנמכר בשנים, ונמצא מפסיד אחד מביתו:",
+                "<b>נתערבו בבכור ובמעשר.</b> בהמה. שאין להם פדיון שתחול קדושתו על דמיהן ויצאו הן לחולין, אלא נאכלין במומן, הבכור נאכל לכהנים והמעשר לבעלים:",
+                "<b>כולן ירעו עד שיסתאבו.</b> שיפול בהן מום. ויאמר, כל מקום שהוא הזבח יתחלל על המעות הללו. ומותרים לאכלן, ובלבד שיאכלו בתורת בכור ומעשר, שלא ימכרם באטליז ולא ישקלם בליטרא. ומדמי הזבח יקריב מינו של זבח:",
+                "<b>הכל יכולים להתערב.</b> כלומר אם נתערבו יש ספק בתערובתן:",
+                "<b>חוץ מן החטאת עם האשם.</b> שהחטאת אינה לעולם איל, ואשם אינו אלא איל. ואי אשם מצורע ואשם נזיר הוא שהן באים כבשים, מכל מקום הן זכרים, והחטאת אינה באה אלא נקבה. אבל חטאת ועולה מתערבים, כגון שעיר נשיא בשעיר עולת נדבה. וכל שכן חטאת ושלמים, שהכל קרב שלמים בין זכרים בין נקבות. וכן איל של עולת נדבה באשם:"
+            ],
+            [
+                "<b>אשם שנתערב בשלמים.</b> שמתן דמו של אשם ושלמים שוה:",
+                "<b>שניהם ישחטו בצפון.</b> דשלמים שחיטתן בכל מקום ויכולים נמי לשוחטן בצפון במקום ששוחטים האשם:",
+                "<b>כחמור שבהן.</b> לפנים מן הקלעים לזכרי כהונה ליום ולילה. ולא כשלמים הקלים שנאכלים בכל העיר לכל אדם לשני ימים ולילה אחד. ובעל השלמים יצא ידי נדרו, דהא שלמים לשמן הן קרבין, שמקריב כל אחד לשם מי שהוא:",
+                "<b>אין מביאין קדשים לבית הפסול.</b> שממעט את אכילת שלמים בין באוכליהן בין בזמן אכילתן ומביאן לידי נותר. אלא ירעו ויסתאבו וימכרו כדאמרינן גבי קדשים בקדשים מין בשאינו מינו, ויביא בדמי היפה שבהן כו׳. ואין הלכה כר״ש:",
+                "<b>חתיכות בחתיכות.</b> אם נתערבו חתיכת קדשי קדשים בחתיכה של קדשים קלים, או חתיכה של קדשים קלים הנאכלים ליום אחד כגון שלמי תודה עם חתיכה של קדשים קלים הנאכלים לשני ימים ולילה אחד דהיינו שאר שלמים, בהא מודו רבנן לר״ש דיאכלו כחמור שבהן, דמאי אית ליה למיעבד:"
+            ],
+            [
+                "<b>אברי חטאת.</b> שבשרה נאכל לכהנים:",
+                "<b>שנתערבו באברי עולה.</b> שכולה כליל:",
+                "<b>יתן למעלן.</b> יתן אברי התערובות כולן על העצים. וטעמא דר׳ אליעזר, דאמר קרא (ויקרא ב׳:י״א) כי כל שאור וכל דבש לא תקטירו ממנו אשה לה׳, והכי משמעותא דקרא, כי כל שאור וכל דבש לא תקטירו, ולא תקטירו כל שממנו אשה לה׳, דהיינו השיריים של קרבן. קרבן ראשית תקריבו מן השאור והדבש לה׳, שתי לחם מן השאור ודבש מן הביכורים מפרי העץ שהם תאנים ותמרים. ואל המזבח דרשינן ליה בין אשאור ודבש בין אשיריים, לריח ניחוח אי אתה מעלה אבל אתה מעלה לשם עצים. והיינו דקאמר ורואה אני את בשר חטאת כאילו הן עצים:",
+                "<b>וחכמים אומרים תעובר צורתן.</b> כלומר יניח אותן עד שיפסלו ויצאו לבית השריפה כשאר פסולי המוקדשים, ואינו מעלן למזבח, דהא עבר משום כל שממנו לאישים הרי הוא בבל תקטירו, וחטאת דאימוריו קרבים לאישים הרי הבשר בבל תקטירו. והלכה כחכמים:"
+            ],
+            [
+                "<b>אברים באברי בעלי מומים.</b> אברים כשרים שנתערב בהן אבר אחד של בעלי מומין, ובא כהן שאינו יודע בתערובתן והקריב אחד מן הראשין, יקריבו כל הראשין לכתחלה, דתלינן איסורא בההוא דקרב, והנך כולהו כשרים נינהו. ובגמרא מפרש דלא שרי ר׳ אליעזר אלא להקריבן שנים שנים, דודאי חד מהנך זוג דהיתירא הוא וניתנה הקרבה זו ליקרב משום ההוא דהיתר. ואי משום ההוא דספק איסור איכא למתלייה באותו שקרב תחלה קודם שנמלך. אבל אחד אחד שמא לא נתנה הקרבה זו ליקרב אפילו לר׳ אליעזר דילמא האי דאיסורא הוא:",
+                "<b>חוץ מאחד.</b> חוץ מזוג אחד. הכי מפרש לה בגמרא. דבחד גרידא מודה ר׳ אליעזר דלא ניתנה הקרבה זו ליקרב, כדאמרן:"
+            ],
+            [
+                "<b>אם יש בו מראה דם כשר.</b> והני מילי כשנפלו המים לתוך דם של קדשים. אבל אם נפל דם של קדשים לתוך מים, אמרינן קמא קמא בטיל, ואפילו יש בו מראה דם פסול:",
+                "<b>נתערב ביין.</b> שהוא אדום:",
+                "<b>רואין אותו כאילו הוא מים.</b> ואם היה דם זה ניכר באותן המים, כשר:",
+                "<b>בדם בהמה.</b> של חולין:",
+                "<b>רואין אותו.</b> דם של חולין כאילו הוא מים, ואם היה מראה אדמומית של דם הכשר ניכר בהם, כשר, ואע״פ שהדם הפסול מרובה עליו הרבה:",
+                "<b>אין דם מבטל דם.</b> דמין במינו לרבי יהודה לא בטיל, ואפילו טפה לתוך כלי גדול. אע״פ שאילו היה הדם מים, אין הדם הכשר ניכר בהם. אפילו הכי כשר לזריקה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>נתערב בדם הפסולים.</b> כגון בדם שנשחט לחוץ לזמנו:",
+                "<b>ישפך לאמה.</b> לאמת המים העוברת בעזרה ויורדת לנחל קדרון. ולא אמרינן רואים אותו כאילו הוא מים ואם דם הכשר ניכר בהם יזרק, דגזרינן דלמא אתי לאכשורי דם פסולים בעינייהו. וכן דם התמצית. דמדאורייתא דם התמצית לא חזי לכפרה. דכתיב (ויקרא י״ז) כי נפש כל בשר בדם הוא ואני נתתיו לכם על המזבח לכפר. דם שהנפש יוצאה בו מכפר, ושאין הנפש יוצאה בו אינו מכפר. וגזרינן על דם הנפש שנתערב בדם התמצית, דלמא אתי לאכשורי בזריקה דם התמצית בעיניה:",
+                "<b>רבי אליעזר מכשיר.</b> לכתחלה בדם התמצית שנתערב עם דם הנפש. דסבר אין דם התמצית של בהמה מצוי להיות רבה על דם הנפש, הלכך אמאי נגזור, הוה ליה כנתערב דם החולין בדם הקדשים דלא גזרינן ביה מידי. וכשנתערב בדם פסולין דמלתא דשכיחא, לא פליג רבי אליעזר. ותנא קמא סבר פעמים שדם התמצית רבה על דם הנפש, הלכך גזר היכא דלא רבה אטו היכא דרבה. ומיהו היכא דלא נמלך הכהן בב״ד אם יתן מתערובת זו אם לאו ונתן מאליו, מודה ת״ק דכשר, דגזירה בעלמא היא ובדיעבד כשר. וכי אתי לאמלוכי, אמרינן ליה לשופכו אמה משום גזירה. והלכה כחכמים:"
+            ],
+            [
+                "<b>דם תמימים שנתערב בדם בעלי מומין ישפך לאמה.</b> ובהא לא פליג ר׳ אליעזר, דעבר בזריקתן משום לא תקריבו:",
+                "<b>נתערב כוס בכוסות.</b> כוס דם של בעל מום בכוסות של דם כשר, ואין ידוע איזהו כוס של דם בעל מום:",
+                "<b>ר׳ אליעזר אומר אם קרב אחד מהם כו׳.</b> כדרך שנחלקו באברים ואברי בעלי מומין, כך נחלקו בכוסות, וכדפרישנא לעיל. וצריכא לאפלוגי בתרווייהו, דאי אשמועינן באברים, בהא קאמר רבי אליעזר יקרבו משום דאתעבידא כפרתן בהכשר, דהיינו זריקת דמן שהיא עיקר כפרה, אבל גבי כוס בכוסות דעיקר כפרה בקלקול, אימא לא, צריכא:"
+            ],
+            [
+                "<b>הנתנין למטה.</b> מחוט הסקרא. כגון דם עולה ואשם ושלמים ובכור ופסח ומעשר, שנתערבו בדם חטאת שהוא ניתן למעלה:",
+                "<b>ר׳ אליעזר אומר יתן למעלה.</b> מתנות חטאת. ואע״פ שדם התחתונים מעורב בו. הואיל ואינו מתכוין לתת התחתונים למעלה רואה אני אותם כאילו הם מים. ומפני שמצוה להקדים עליונים לתחתונים, שכל החטאות קודמות לעולות, הלכך נותן למעלה תחלה ואח״כ למטה, ונתינת מטה תעלה לו לשפיכת שיריים של חטאת ולהתחלת מתנות עולה:",
+                "<b>ישפכו לאמה.</b> דלית להו רואים:",
+                "<b>ואם לא נמלך ונתן כשר.</b> דהא ניתן ממנו למעלה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנתנין במתנה אחת.</b> בגמרא מפרש כגון כוס דם בכור שנתערב בכוס דם מעשר:",
+                "<b>ינתנו מתנה אחת.</b> מכל כוס וכוס יתן מתנה אחת מכוס זה ומתנה אחת מכוס זה:",
+                "<b>מתן ארבע במתן ארבע.</b> כגון דם עולה בדם שלמים או בדם אשם, ששניהם טעונים שתי מתנות שהן ארבע ושניהם תחתונים:",
+                "<b>מתן ארבע במתן אחד.</b> כגון עולה בבכור ששניהם תחתונים:",
+                "<b>רא״א ינתנו במתן ארבע.</b> ורואה אני את מתנות היתירות הניתנות מדם הבכור כאילו הם מים. ואין זה בל תוסיף:",
+                "<b>במתנה אחת.</b> שלא יעבור על בל תוסיף. וידי עולה יצא, דכל הנתנים על מזבח החיצון שנתנן במתנה אחת כיפר:",
+                "<b>ולא עשית מעשה בידך.</b> ואינו דומה עושה מעשה, ליושב ואינו עושה ואיסור בא מאיליו. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>הנתנין בפנים כו׳ ישפכו לאמה.</b> דלא אמרינן רואים, ואסור לשנות את אלו מפני הכשרן של אלו. ורבי אליעזר דסבר אמרינן רואין, לא פליג הכא. דהיכי לעביד, ניתיב לחוץ והדר לפנים, כשם שמצוה להקדים עליונים לתחתונים כך מצוה להקדים פנימי לחיצון, דפנימי חשוב. ניתיב בפנים והדר ניתיב בחוץ, כיון דאיכא חטאת ואשם שאם נתערב דמם בדמים הפנימים לא מצי למימר יתן בפנים ואחר כך יתן בחוץ משום דמפסלי חיצונים, לא פסיקא ליה. וא״ת לפסלינהו לחיצונים כדי להכשיר פנימים. למפסלינהו בידים לא קאמר ר׳ אליעזר, ומוטב להמתין עד שקיעת החמה ויפסלו מאליהן וישפכו, לאמה:",
+                "<b>נתן בחוץ.</b> כהן שלא נמלך ונתן מתערובת זו בחוץ, כשר:",
+                "<b>ר׳ עקיבא פוסל. החיצון.</b> שכל דמים החיצונים שנכנסו לפנים נפסלו:",
+                "<b>וחכמים מכשירים.</b> בכל הקרבנות, חוץ מחטאת החיצונה דמיפסלא משום וכל חטאת אשר יובא כו׳. והלכה כחכמים:"
+            ],
+            [
+                "<b>יצא אחד מהן לחוץ.</b> חוץ לעזרה:",
+                "<b>הפנימי כשר.</b> ונותן ממנו מתנותיו והקרבן כשר:",
+                "<b>וחכמים פוסלין.</b> דכתיב (ויקרא ו׳) אשר יובא מדמה, ואפילו מקצת דמה, פסול. מדלא כתיב את דמה:",
+                "<b>ומה אם במקום שהמחשבה פוסלת בחוץ.</b> כלומר, ומה חוץ, שהוא מקום שהמחשבה פוסלת בו שאם חישב בשחיטה על מנת לזרוק דמה לחוץ, פסולה:",
+                "<b>לא עשה.</b> אצל מוציא מקצת דמה לחוץ את המשוייר בפנים כיוצא, כדאמריתו הפנימי כשר. ",
+                "<b>מקום שאין המחשבה פוסלת בפנים.</b> כלומר היכל שהוא מקום שאין מחשבה פוסלת בו. שאם שחט על מנת ליתן את הנתנים בחוץ בפנים כשר, אינו דין כו׳. ואין הלכה כר׳ יוסי הגלילי. ודוקא בדם הוא דאמרינן דאם יצא חוץ לעזרה או נכנס בפנים להזות ממנו בהיכל נפסל. אבל בשר קדשים נהי דאם יצא לחוץ נפסל ואסור באכילה, דכתיב (שמות כ״ב:ל׳) ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו, דהיינו קדשי קדשים חוץ לעזרה וקדשים קלים מחוץ לעיר, נעשה כאילו הוא בשר בשדה והרי הוא טריפה ולא תאכלו. מכל מקום אם נכנס לפנים אל תוך ההיכל לא נפסל בשביל כן ומותר באכילה, דאמר קרא אשר יובא מדמה לא תאכל, מדמה ולא מבשרה:",
+                "<b>עד שיכפר.</b> בהיכל:",
+                "<b>ר׳ יהודה אומר כו׳.</b> והלכה כר״י:",
+                "<b>ואין הציץ מרצה על היוצא.</b> ואע״ג דפסולים שעלו לא ירדו, ארצויי מיהא לא ארצו, דכתיב בציץ (שם כ״ח) ונשא אהרן את עון הקדשים, ובפרשת אמור כתיב כל איש אשר יקרב מכל זרעכם אל הקדשים וגו׳ וטומאתו עליו, מה קדשים האמורים להלן בטומאה הכתוב מדבר, אף עון קדשים האמורים בציץ בטומאה הכתוב מדבר:"
+            ]
+        ],
+        [
+            [
+                "<b>המזבח מקדש את הראוי לו.</b> ופליגי תנאי בפירושא דמתניתין מאי ניהו הראוי לו:",
+                "<b>ר׳ יהושע אומר כל הראוי לאשים.</b> להשרף על גבי האש, אע״פ שנפסל, אם עלה למזבח קדשו המזבח ונעשה לחמו, ואם עלה לא ירד. אבל דבר שאין ראוי לאש, כגון דם פסול ונסכים פסולים, אפילו אם עלו ירדו:",
+                "<b>היא העולה על מוקדה.</b> דבר שהוא למוקד ועלה, הרי הוא בהוייתו ולא ירד. היא, משמע בהוייתה תהא:",
+                "<b>רבן גמליאל אומר כל הראוי למזבח.</b> ואפילו דם ונסכים שנפסלו, אם עלו לא ירדו. ואין לך למעט אלא דבר שלא הוברר לחלקו של מזבח מעולם, כגון קמצים שלא קדשו בכלי אחר קמיצה, דאע״ג דהמנחה כולה קדשה בכלי אין זה חלק גבוה ברור, שאין המנחה קריבה כולה. ובקמיצה בלא מתן כלי, אין זה מבורר למזבח, ואינו מתקדש אפילו עלה על גבי המזבח:",
+                "<b>אלא הדם והנסכים.</b> שהם ראוים למזבח ואינם ראויים לאשים:",
+                "<b>ר״ש אומר הזבח כשר והנסכים פסולים.</b> ר׳ שמעון סבירא ליה בנסכים של זבח כרבי יהושע, ובדם ובנסכים הבאים בפני עצמן כרבן גמליאל. ולא ממוקדה יליף, אלא מקרא דכתיב (שמות כ״ט:ל״ח) כל הנוגע במזבח יקדש, וכתיב בתריה וזה אשר תעשה על המזבח כבשים בני שנה תמימים שנים ליום עולה, אין המזבח מקדש אלא דומיא דעולה, מה עולה הבאה בגלל עצמה, אף כל הבאים בגלל עצמן, יצאו נסכים הבאים בגלל הזבח. הלכך בין שהזבח כשר והנסכים פסולים כגון שיצאו או נטמאו, בין שהזבח פסול והנסכים כשרים, דהואיל והן באים בגללו נפסלים עמו ובטלה תורת הקדש מהן:",
+                "<b>ואפילו זה וזה פסולים הזבח לא ירד.</b> שהמזבח מקדשו:",
+                "<b>והנסכים ירדו.</b> כיון שאין באים בגלל עצמן אינן דומיא דעולה ואין מזבח מקדשן. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>הלן.</b> בין דם בין אימורים שלנו לילה חוץ למזבח:",
+                "<b>ר׳ יהודה אומר שנשחטה בלילה כו׳ אם עלתה תרד.</b> דכתיב זאת תורת העולה היא העולה, זאת היא העולה, הרי כאן שלשה מיעוטים, מיעט נשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים, שאם עלתה תרד:",
+                "<b>ר׳ שמעון אומר לא תרד.</b> דדריש זאת תורת העולה, תורה אחת לכל העולים שאם עלו לא ירדו. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מכשיר בבעלי מומין.</b> דאם עלו לא ירדו. ודוקא בדוקין שבעין וכיוצא בהן הכשיר ר׳ עקיבא, הואיל והן כשרים לכתחילה בעופות. אבל במחוסר אבר דפסול בעופות, לא:",
+                "<b>דוחה היה אבא את בעלי מומין.</b> שאם עלו דוחה היה אותן כלאחר יד ולא היה מורידן דרך בזיון בפרהסיא, ובהא פליג אתנא קמא דאמר ירדו. והלכה כרבי חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>כשם שאם עלו לא ירדו.</b> אכל הנך פסולין דתנן בהו לא ירדו קאי:",
+                "<b>כך אם ירדו.</b> לאחר שעלו, לא יעלו עוד:",
+                "<b>וכולן שעלו חיים בראש המזבח.</b> ר׳ עקיבא קאמר לה דמכשיר בבעלי מומין. ומודה שאם עלו חיים בראש המזבח ירדו, שאין המזבח מקדש בעלי מומין חיים:",
+                "<b>עולה שעלתה חיה לראש המזבח תרד.</b> בעולה כשרה מיירי, ודברי הכל. ולא נקט לה אלא משום סיפא, ללמדך שראש המזבח מקום ראוי להפשט ונתוח היכא דעבר ושחטה בראש המזבח:"
+            ],
+            [
+                "<b>ואלו אם עלו ירדו.</b> ואפילו הן כשרים וטהורים. משום דלא שייך בהו מזבח כלל:",
+                "<b>בשר קדשי קדשים כו׳.</b> דלאכילה קיימי ולא למזבח:",
+                "<b>והקטורת.</b> לא ראויה היא למזבח החיצון:",
+                "<b>הצמר שבראשי כבשים.</b> גרסינן. ורישא דבבא אחריתא היא, ובהדי עצמות וגידין קתני לה ומשפט אחד להם. הצמר שבראשי כבשים, של עולה. שהראש אינו בכלל הפשט וקרב עם עורו, והכי אמרינן בשחיטת חולין [כ״ז ע״ב]. מנין לרבות את הראש שכבר הותז בשחיטה שאע״פ שאינו בכלל הפשט ישנו בכלל הקטרה, תלמוד לומר את הראש. ויש צמר בגובה ראשו של כבש אצל ערפו, וכן השער שבזקן התישים בזמן שהן מחוברים, כולן עולים:"
+            ],
+            [
+                "<b>וכולם.</b> בין פסולים שעלו דתנן בהו לא ירדו, בין עצמות וגידין שהעלן מחוברים ואכלתם האש:",
+                "<b>ופקעו מעל המזבח. לארץ.</b> אסקלטי״ר בלע״ז:",
+                "<b>לא יחזיר.</b> אין צריך להחזיר:",
+                "<b>וכן גחלת שפקעה.</b> אין צריך להחזיר:",
+                "<b>אברים שפקעו כו׳.</b> אי דאית בהו ממש, שבשרם ניכר, אפילו לאחר חצות נמי יחזיר, דלא הוי עיכול. ואי דלית בהו ממש, שנשרפו׳ כולן ונעשו גחלת, אפילו קודם חצות לא יחזיר. אלא הכא במאי עסקינן כגון שנתקשו מחמת האש ששלטה בכולן ונשרפו ולא נעשו פחם אבל כעצים יבשים הם מתוכם:",
+                "<b>קודם לחצות ולאחר חצות.</b> ילפינן מקרא דכתיב כל הלילה עד הבוקר, ממשמע שנאמר כל הלילה איני יודע שעד הבוקר, אלא תן בוקר לבוקרו של לילה, שאין צריכין להיות עוד על המוקד, ואיזה בוקר נוסף על בוקרו של לילה שאין צריכין להיות עוד על המוקד, זה חצות. דבוקר של לילה הוא עמוד השחר:",
+                "<b>ומועלין בהן.</b> דאכתי בני מזבח נינהו:",
+                "<b>ואין מועלין בהן.</b> דכיון דהוו מעוכלים הוו להו דבר שנעשית מצותו ואין מועלים בו:"
+            ],
+            [
+                "<b>הכבש מקדש.</b> דכתיב (שמות מ׳:ט׳) ומשחת את המזבח וגו׳, את, לרבות את הכבש:",
+                "<b>הכלים מקדשים.</b> דבכלים נמי כתיב (שם ל׳) כל הנוגע בהם יקדש:",
+                "<b>כלי הלח.</b> קערות ומזרקות לדם וליין ולשמן:",
+                "<b>מדות היבש.</b> שתי מדות של יבש היו שם, עשרון, וחצי עשרון:",
+                "<b>שהיו עושין והן שלימים.</b> שהיו עושים כשהן שלימים. ומיהו כל כלי שרת שנקבו או שנשברו אין מתקנין שבריהן אלא עושים אותן חדשים. וכן סכין שנפגם אין משחיזין אותו להסיר הפגם. ובגדי כהונה שנתלכלכו אין מכבסין אותן אלא עושים חדשים ומניחין אלו לצורך פתילות של מנורה ושמחת בית השואבה. וכל כך למה, לפי שאין עניות במקום עשירות. ומזבח שנפגם פסול. וכל פגימה הפוסלת בסכין של שחיטה, פוסלת במזבח. וכל זמן שהמזבח פגום כל קדשים הנשחטין בעזרה כולם פסולין, דכתיב (שם כ) וזבחת עליו את עולותיך ואת שלמיך, וא״א לומר מקרא כמשמעו שהרי שחיטת קדשים בעזרה היא ולא על המזבח, אלא עליו, כלומר כל זמן שהוא שלם אתה זובח ואין אתה זובח כשהוא פגום. וכל קדשים הנמצאים בעזרה בשעה שהמזבח פגום אע״פ שנשחטו בכשרות, כולם פסולים. ואפילד שירי מנחית אינם נאכלים, דכתיב (ויקרא י׳) ואכלוה מצות אצל המזבח, מפי השמועה למדו בזמן שהמזבח שלם ולא בזמן שהוא פגום:"
+            ]
+        ],
+        [
+            [
+                "<b>כל התדיר מחבירו קודם את חבירו.</b> דכתיב מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב מלבד עולת הבוקר, העשויה כבר משמע, מינה שמעינן דתמידין קודמין למוספין, אשר לעולת התמיד למה לי, פשיטא דעולת הבוקר עולת התמיד היא, אלא תלה לך טעם הקדמתה בתדירות כדי שתלמוד לשאר תדירין שיקדימו. דמשום היא גופה לא הוה צריך לפרושי:"
+            ],
+            [
+                "<b>דם חטאת קודם לדם עולה.</b> אם שניהם שחוטין ועומדין ליזרק:",
+                "<b>שהוא מרצה.</b> מכפר על חייבי כריתות שצריכים ריצוי גדול:",
+                "<b>אברי עולה קודמין.</b> בהקטרתן:",
+                "<b>לאימורי חטאת.</b> אם נזרקו דמי שניהם:",
+                "<b>מפני שהן כליל.</b> וצד ריבוי הוא זה למזבח:",
+                "<b>על ארבע קרנות.</b> ואשם שתי מתנות שהן ארבע ולא על הקרנות:",
+                "<b>ועל היסוד.</b> שפיכת שיירים. ובאשם לא מצינו שנאמר בו:",
+                "<b>מתן ארבע.</b> שתי מתנות שהן ארבע, ובכור אינו טעון אלא מתנה אחת ואינו טעון סמיכה ונסכים ולא תנופת חזה ושוק:"
+            ],
+            [
+                "<b>ונאכל לכהנים.</b> והמעשר אין לכהנים חלק בו אלא כולו נאכל לבעלים:",
+                "<b>מפני שהוא מין זבח.</b> זביחת סכין. ועוף במליקה. וזבחים חשיבי:",
+                "<b>ויש בו קדשי קדשים.</b> ואע״ג דקרבן עוף כולו קדשי קדשים, או חטאת או עולה, זבחים יש להן לחלק גבוה שני דברים, דמו ואמוריו, משא״כ לחטאת העוף שאין למזבח אלא דמה, וכיון דקדמה לחטאת העוף כל שכן לעולת העוף, דהא חטאת העוף קודמת לעולת העוף כדמפרש ואזיל:"
+            ],
+            [
+                "<b>שהן מיני דמים.</b> ומיני דמים כפרתן מרובה:",
+                "<b>חטאת העוף קודמת לעולת העוף.</b> דכתיב (ויקרא ה׳:ח׳) והקריב את אשר לחטאת ראשונה, בנה בנין אב לכל החטאות שקודמות לעולה בין בבהמה בין בעוף:",
+                "<b>וכן להקדשה.</b> כשהוא מפריש קנו, דהיינו שתי תורים או שני בני יונה, קורא שם לחטאת תחלה:"
+            ],
+            [
+                "<b>קודמות לאשמות.</b> אם היה מחוייב חטאת ואשם ומביאן, חטאת קודמת. כדתנן שדמה נתן על ארבע קרנות ועל היסוד:",
+                "<b>מפני שהוא בא להכשיר.</b> את המצורע לקדשים ולביאת מקדש. הלכך חשיבותא הוא לגביה, שהטהרה תלויה בו:",
+                "<b>ובאים בכסף שקלים.</b> דכתיב (ויקרא ה׳:ט״ו) בערכך כסף שקלים, באשם מעילות, ואתי אשם תלוי ואשם גזילות בגזירה שוה בערכך בערכך, ואשם שפחה חרופה גמר באיל איל:",
+                "<b>חוץ מאשם נזיר ואשם מצורע.</b> דכתיב בהו (במדבר ו׳:י״ב) כבש בן שנתו. ומדאיל בן שתי שנים בשתי סלעים, כבש בן שנה לאו בשתי סלעים הוא:"
+            ],
+            [
+                "<b>כך הם קודמים לאכילה.</b> אכולהו דבני אכילה קאי, כגון חטאת לאשם, ואשם לתודה, ותודה לשלמים:",
+                "<b>שלמים.</b> של קרבן אמש:",
+                "<b>וחכמים אומרים כו׳.</b> והלכה כחכמים. ותדיר ומקודש, כגון דם עולת תמיד ודם חטאת עומדים, זה תדיר וזה מקודש ממנו, דהא אמרן דם חטאת קודם לדם עולה מפני שהוא מרצה. הא מלתא מיבעיא בגמרא ולא אפשיטא. ונראה דתדיר קודם:"
+            ],
+            [
+                "<b>ובכולן.</b> בכל הנאכלים:",
+                "<b>רשאים הכהנים לשנות באכילתן.</b> כגון לאכלן צלויין מבושלין ושלוקין. דבמתנות כהונה כתיב (שם י״ח) לך נתתים למשחה, לגדולה, כדרך שהמלכים אוכלים צלי שלוק ומבושל ובמטעמים ותבלין:",
+                "<b>שלא יביא את התרומה לידי פסול.</b> לפי שהתבלין שבלעו טעם הקדשים אם יבואו לידי נותר הרי הן באזהרה משום טעם הקדשים שבלוע בהן:"
+            ],
+            [
+                "<b>שהוא מתחלק.</b> לאכילת כהנים:",
+                "<b>מותר רקיקי מנחת ישראל.</b> מנחת מאפה שבאה חלות ורקיקין. חלות בוללן, ורקיקין מושחן. ואמר ר׳ שמעון במסכת מנחות [דף ע״ה] מרשחן במין כ״י [כ״ך יונית], דשאר השמן נאכל לכהנים. ",
+                "<b>מותר רקיקי מנחת כהנים.</b> דמנחת כהנים כולה כליל, השמן שצף על גבה ונותר שאינו נבלע בה, שורפים אותו בפני עצמו:",
+                "<b>ומותר מנחת כהן המשיח.</b> לפי ששמנה מרובה, שלשה לוגין לעשרון, ומתוך שהיא אפויה תחלה אין שמנה נבלע בפתיתיה וצריך להקטיר המותר בפני עצמו:",
+                "<b>שאין מתנדבים שמן.</b> לפיכך לא יעלה על דעתך שיהא השמן המתחלק או הנקטר נדבה:",
+                "<b>ר׳ טרפון אומר מתנדבים שמן.</b> בפני עצמו. ואין פחות מלוג. ונשרף בפני עצמו. והלכה כר׳ טרפון. וכן הלכה שמתנדבים יין בפני עצמו ואין מתנדבים פחות משלשה לוגין, וזורקין אותו על גבי האשים ונשרף שם. ואע״ג דהוא מכבה אש המערכה ורחמנא אמר לא תכבה, הואיל ואינו מתכוין לכבות שרי, דכרבי שמעון קיימא לן דדבר שאינו מתכוין מותר. ולא הוי פסיק רישיה. דאפשר שתהיה האש גדולה וחזקה ותנצח את היין ולא יכבנה:"
+            ]
+        ],
+        [
+            [
+                "<b>דם חטאת.</b> טעון כבוס. כדכתיב (ויקרא ז׳) ואשר יזה מדמה וגו׳ תכבס במקום קדוש:",
+                "<b>שנאמר במקום קדוש תאכל.</b> ובההוא ענינא כתיב:",
+                "<b>ואחד הפנימית.</b> שדמן טעון הזיה בפנים שאינן נאכלות:",
+                "<b>שנאמר תורת החטאת.</b> ברישא דההוא ענינא כתיב:",
+                "<b>תורה אחת לכל החטאות.</b> ודוקא חטאת בהמה. אבל דם חטאת העוף אינו טעון כבוס, דבההוא ענינא תשחט החטאת כתיב, פרט לחטאת העוף שאינה נשחטת:"
+            ],
+            [
+                "<b>אין דמה טעון כבוס.</b> דכתיב אשר יזה מדמה, מדם כשרה ולא מדם פסולה:",
+                "<b>שעת הכושר.</b> לזריקה:",
+                "<b>שלנה.</b> שלן דמה:",
+                "<b>ושקבלו פסולין.</b> גרסינן. ולא גרסינן ושזרקו, דהא אפילו חטאת כשרה שניתז דמה על גבי הבגד לאחר זריקת הדם אינו טעון כיבוס, כדאמרינן אשר יזה פרט לזה שכבר הוזה:"
+            ],
+            [
+                "<b>נתז מן הצואר.</b> של בהמה על הבגד, אינו טעון כבוס. דכתיב אשר יזה, לא אמרתי אלא בראוי להזאה:",
+                "<b>מן הקרן.</b> של מזבח:",
+                "<b>ומן היסוד.</b> מן השיריים הראויים לישפך על היסוד, ואע״פ שלא נשפכו עדיין. דמאחר שניתן מתן דמה אין שיריים טעונים כבוס, דכתיב אשר יזה, פרט לזה שכבר הוזה מדמה:",
+                "<b>אלא הדם שנתקבל בכלי.</b> מה טעם קאמר, מה טעם נשפך על הרצפה ואספו אין טעון כבוס, לפי שאין טעון כבוס אלא הדם שנתקבל בכלי:",
+                "<b>וראוי להזאה.</b> למעוטי קבל פחות מכדי הזאה בכלי זה ופחות מכדי הזאה בכלי זה ואח״כ ערבן, דלא קדשי ואין טעונין כבוס:",
+                "<b>עד שלא הופשט אין טעון כבוס.</b> דכתיב על הבגד, מה בגד הראוי לקבל טומאה, דאין לך בגד קטן ששמו בגד שאינו ראוי לקבל טומאה אם חשב עליו לכלי כמות שהוא, אף כל הראוי לקבל טומאה, ועד שלא הופשט אינו ראוי לקבל טומאה, ומשהופשט הוי ראוי לקבל טומאה אם חשב עליו לעשות אותו מכסה למרכבה או לכסות בו את המטה ואינו צריך קיצוע:",
+                "<b>אף משהופשט.</b> כל זמן שלא נתקן להיות כלי:",
+                "<b>אין טעון כבוס.</b> דבעינן דבר המקבל טומאה שאין מחוסר אפילו מחשבה:",
+                "<b>אלא מקום הדם.</b> ולא כל הבגד:",
+                "<b>וראוי לקבל טומאה.</b> ואע״פ שמחוסר מחשבה. ובלבד שלא יהא מחוסר מלאכה. וסתמא כר׳ יהודה, וכן הלכה:",
+                "<b>וראוי לכבוס.</b> למעוטי כלי עץ. דאע״ג דמקבל טומאה הוא אינו ראוי לכבוס, דבר גרידה הוא ולא בר כבוס:"
+            ],
+            [
+                "<b>במקום קדוש.</b> בעזרה:",
+                "<b>ושבירת כלי חרס במקום קדוש.</b> דבתר דכתיב תכבס במקום קדוש, כתיב וכלי חרס אשר תבושל בו ישבר, אתקש שבירת כלי חרס לכבוס, מה כבוס במקום קדוש אף שבירת כלי חרס במקום קדוש:",
+                "<b>זה חומר.</b> אכבוס קאי:"
+            ],
+            [
+                "<b>בגד.</b> שנתז עליו דם חטאת ויצא חוץ לקלעים:",
+                "<b>נטמא חוץ לקלעים.</b> לאחר שיצא. ואי אפשר להכניס טומאה לעזרה:",
+                "<b>קורעו.</b> ברובו. וטהור מטומאה:",
+                "<b>ונכנס ומכבסו במקום קדוש.</b> ואע״ג דבגד שנטמא וקרעו ברובו עדיין הוא בטומאתו מדרבנן עד שלא ישאר בחבורו כדי רוחב סודר, הכא שרי להכניסו לעזרה כדי לקיים בו מצות כבוס, כיון דמדאורייתא כשנקרע רובו טהור:",
+                "<b>נוקבו.</b> לטהרו מטומאתו. ודוקא נקב כשיעור שורש קטן דבזה טהר מטומאתו ועדיין כלי הוא ומקיים בו מצות, שבירה במקדש, אבל אם ניקב נקב גדול, דיצא מתורת כלי, שוב אינו נכנס, ושוברו, דרחמנא אמר וכלי חרס אשר תבושל בו ישבר, בשעת שבירה יהיה כלי, והאי בשעת שבירה לא הוי כלי:"
+            ],
+            [
+                "<b>פוחתו.</b> דכלי מתכות אינו טהור מטומאתו בנקב כל שהוא אלא בנקב גדול. ומיהו אחר שפחתו. מקיש עליו בקורנס ומחברו כדי שיחזור שם כלי עליו. דבשעת מריקה צריך שיהיה כלי:"
+            ],
+            [
+                "<b>ואחד שעירה לתוכו רותח.</b> מדכתיב (ויקרא ו כא) וכלי חרס אשר תבושל בו ישבר. דסמך ישבר אצל בו, ולא כתיב ואם בכלי חרש תבושל ישבר, למדרש, אם נבלע בו מכל מקום ישבר:",
+                "<b>קדשים קלים אינן טעונים מריקה ושטיפה.</b> מודה ר׳ שמעון דבעו הגעלה ברותחין, שהרי הטעם הבלוע נעשה נותר ופולטו לאחר זמן בהיתר אם לא יגעילנו. ומתורת מריקה ושטיפה הוא דממעט ר׳ שמעון לקדשים קלים, דמריקה ושטיפה דקדשי קדשים צריך שיהיה במים ולא ביין ולא במזוג, ואם בשל במקצת כלי טעון מריקה ושטיפה כל הכלי, וצריכים מריקה בחמין ושטיפה בצונן. ואילו קדשים קלים לר׳ שמעון מגעילן אפילו ביין ואפילו במזוג רותחים, דלא קפדינא אלא להגעיל איסור הנבלע, ואין צריך להגעיל אלא מקום הבשול בלבד, ואחר ההגעלה אין צריך שטיפה בצונן, דכל הנך גזירת הכתוב נינהו בחטאת ובקדשי קדשים, ולא בקדשים קלים. ואין הלכה כר׳ שמעון. דדוקא תרומה ממעטינן מכל הני דאמרן דכתיב יאכל אותה, ותניא, אותה פרט לתרומה שאין לה תורת מריקה ושטיפה כקדשים. אבל קדשים קלים שוין הן לקדשי קדשים לכל תורת מריקה ושטיפה. ובפירוש מריקה ושטיפה נחלקו תנאים בברייתא, יש שאומר מריקה הגעלה בחמין ושטיפה בצונן. ויש מי שאומר מריקה ושטיפה שתיהן בצונן לבתר הגעלה, כדתנן לקמן בסמוך, אלא שמריקה כמריקת הכוס ושטיפה כשטיפת הכוס, שזה מבחוץ וזה מבפנים, כלומר שטיפה מבחוץ ומריקה מבפנים. והלכה כדברי האומר מריקה בחמין ושטיפה בצונן:",
+                "<b>יבשל בו [את] כל הרגל.</b> בלא מריקה ושטיפה, ולבסוף ימרוק וישטוף. לפי שכל יום נעשה גיעול לחבירו, דמתוך ששלמים מרובים ברגל אין בלוע שלהן נעשה נותר, שהרי זמן שלמים לשני ימים, וכי מבשל ביה שלמים האידנא והדר מבשל ביה שלמים למחר משלמים שנשחטו ביום המחרת, פולט מה שבלע אתמול ובולע מן האחרונות, נמצא שאינו בא לידי נותר:",
+                "<b>וחכמים אומרים עד זמן אכילה.</b> שלא יהא בין סוף הבשול לתחלת מריקה ושטיפה אלא זמן אכילה בלבד ולא יותר מזה. דכתיב ומורק ושוטף, וכתיב כל זכר בכהנים יאכל אותה, ולמה סמכן הכתוב, לומר לך שממתין זמן אכילה בלבד והדר עביד ליה מריקה ושטיפה בו ביום מיד. והלכה כחכמים:",
+                "<b>האסכלה.</b> גראדיל״א בלע״ז. והיא עשויה כעין שבכה וצולין עליו צלי:",
+                "<b>מגעילן.</b> בחמין:"
+            ],
+            [
+                "<b>הרי הקלים נאכלין כחמורים ואינן טעונין מריקה.</b> מתניתין חסורי מחסרא והכי קתני, אם יש בהן בנותן טעם הרי קלים נאכלים כחמורים לפנים מן הקלעים ליום ולילה וטעונים מריקה ושטיפה ופוסלים במגע. אין בהן בנותן טעם אין הקלים נאכלים כחמורים ואין בהן מריקה ושטיפה ואין פוסלים במגע. ומתניתין ר׳ שמעון היא דאמר קדשים קלים אין טעונין מריקה ושטיפה, הלכך כשלא נתנו טעם קדשי קדשים בקדשים קלים אין טעונים מריקה ושטיפה:",
+                "<b>רקיק.</b> פסול, שנגע ברקיק כשר, ובלע הכשר מן הפסול:"
+            ]
+        ],
+        [
+            [
+                "<b>טבול יום.</b> שטבל ועלה ולא העריב שמשו:",
+                "<b>ומחוסר כפורים.</b> כגון זב ומצורע ויולדת שטבלו והעריב שמשן ולא הביאו כפרתן:",
+                "<b>אינן חולקים בקדשים.</b> הואיל ואין ראויין לאכילה אין חולקים לאכול לערב כשיטהרו, דכתיב (ויקרא ו׳:י״ט) הכהן המחטא אותה יאכלנה, כהן הראוי לחטוי חולק, שאינו ראוי לחטוי אינו חולק. ואי אפשר לומר כהן שאינו ראוי לחטוי בשעת הקרבה אינו אוכל, דהא איכא קטן דאינו ראוי לחטוי ואוכל, אלא על כרחך יאכלנה דאמר קרא יחלוק בה כדי לאכול ממנה קאמר, ומדאפקה קרא לחלוקה בלשון אכילה, שמע מינה דכהן הראוי לאכילה חולק, שאין ראוי לאכילה אינו חולק. הלכך בעלי מומין חולקין, שאע״פ שאין ראויין לחטוי, ראויין הן לאכילה, כדכתיב (שם כ״א) ומן הקדשים יאכל:",
+                "<b>אונן נוגע.</b> והוא שטבל ולא הסיח דעתו מן הטבילה כל זמן שהוא אונן. שאם הסיח דעתו ונגע, אפילו לאחר שטבל פסל:",
+                "<b>וכל שאינו ראוי לעבודה אינו חולק בבשר.</b> חוץ מבעלי מומין שאע״פ שאינן ראויין לעבודה חולקים בבשר, דרבינהו קרא בהדיא, דכתיב (שם) לחם אלהיו מקדשי הקדשים וגו׳, וכתיב (שם ו׳) כל זכר בבני אהרן יאכלנה, לרבות בעלי מומין למחלוקת, אי לאכילה הרי כבר אמור ומן הקדשים יאכל:",
+                "<b>וטהור בשעת הקטר חלבים.</b> שהוא כל הלילה. כגון שטבל וטהר בהערב שמש:",
+                "<b>אינו חולק.</b> שאין הכהן חולק בקדשים עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים, ואם נטמא בין כך ובין כך אינו חולק:"
+            ],
+            [
+                "<b>כל שלא זכה המזבח בבשרה.</b> כגון שאירע בה פסול קודם זריקה, דלא היתה לה שעת היתר למזבח:",
+                "<b>עורה לכהנים.</b> הואיל וזכה המזבח בבשרה שהרי כשרה היא:",
+                "<b>ואחד עולת אשה.</b> דכתיב והכהן המקריב את עולת איש, אין לי אלא עולת איש, עולת נשים ועבדים מנין, ת״ל עור העולה, ריבה. אם כן למה נאמר עולת איש, פרט למתפיס עולתו לבדק הבית שהעור קדוש:"
+            ],
+            [
+                "<b>עורות קדשים קלים לבעלים.</b> דכתיב עור העולה וגו׳, מה עולה קדשי קדשים אף כל קדשי קדשים:",
+                "<b>עורות קדשי קדשים.</b> חטאות ואשמות לכהנים כדמפרש טעמא ואזיל:",
+                "<b>אין המזבח מוכיח.</b> כלומר, אין לך לומר מזבח יוכיח שזכה בבשר העולה ולא זכה בעור, ואף אתה אל תתמה בקדשי קדשים שאע״פ שזכו כהנים בבשרן לא יזכו בעורן. אין זו הוכחה, שאין למזבח עור בכל מקום. אבל בכהנים מצינו שזכו בעור העולה, וקל וחומר שיזכו בעורות קדשי קדשים:"
+            ],
+            [
+                "<b>אין עורותיהן לכהנים.</b> אלא נשרפים עם עורן:",
+                "<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה, אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר עד לאחר הפשט:",
+                "<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמשמע לן ר׳ עקיבא דאפילו בכור בעל מום הנשחט במדינה על מומו, ולא התירו הכתוב אלא באכילה כדכתיב בשעריך תאכלנו, אבל אם מת עורו אסור וטעון קבורה, ואשמועינן ר״ע דהיכא דלא הוכר טריפתו עד לאחר הפשטו, שרייה שחיטתו והפשטו לעורו, כאילו נזרק דמו במקדש:",
+                "<b>יאותו הכהנים בעורו.</b> ואינו נשרף:",
+                "<b>אין לא ראינו ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:",
+                "<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר׳ עקיבא בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה, לא. והלכה כחכמים בבכור תמים, דבשר בקבורה והעור בשריפה:"
+            ],
+            [
+                "<b>פרים הנשרפין.</b> פר כהן משיח, ופר העלם דבר של צבור, ופר של יום הכיפורים:",
+                "<b>ושעירים הנשרפים.</b> שעיר יום הכיפורים ושעירי עבודה זרה:",
+                "<b>נשרפין בבית הדשן.</b> חוץ לשלש מחנות. ובבית עולמים, חוץ לירושלים. דכתיב בהו אל מחוץ למחנה, כלומר חוץ לשלש מחנות:",
+                "<b>מטמאין בגדים.</b> לעסוקים בהם. כדכתיב (ויקרא ט״ז:כ״ו) והשורף אותם יכבס בגדיו. וכל מקום שנאמר יכבס בגדיו, לא בלבד הבגדים שהוא לבוש טעונין כבוס, אלא כל בגד שהוא נוגע בו בעודו מחובר לטמא, נטמא וטעון כבוס:",
+                "<b>שלא כמצותן.</b> כגון שנפסלו וטעונין שריפה כשאר פסולי המוקדשים:",
+                "<b>בבית הבירה.</b> פעמים בעזרה ופעמים בהר הבית. כיצד, אירע בהן פסול קודם יציאתן מן העזרה בין קודם זריקה בין לאחר זריקה, נשרפין בבית הדשן הגדול שבעזרה. אירע בהן פסול אחר יציאתן מן העזרה, נשרפין בבית הדשן שבהר הבית, והוא בית המקדש:"
+            ],
+            [
+                "<b>היו סובלין אותן.</b> את הנשרפים כמצותן, היו נושאין אותן במוטות להוציאן לבית שריפתן:",
+                "<b>הראשונים.</b> בני אדם הנושאים במוט. אותן שבראש האחד יוצאים ראשונים, והאחרונים שבראש השני לא יצאו:",
+                "<b>ניתך הבשר.</b> נגמרה שריפתן אין המסייע שוב בהן מטמא בגדים. אבל מקמי הכי כל המסייעין בשעת שריפה מטמאים בגדים, דכתיב והשורף אותם יכבס בגדיו, בשעת שריפה. יכול המסייע לאחר שנעשו אפר מטמא בגדים, תלמוד לומר אותם, אותם מטמא בגדים, נעשו אפר אינו מטמא בגדים. ופרים הנשרפים ושעירים הנשרפים עצמן אין מטמאין אדם ובגדים שנוגעים בהם, אלא המתעסק בשריפתן טמא מגזירת הכתוב. לדברי רבנן משיצאו הסובלים במוטות, ולדברי ר׳ שמעון משיוצת האור ברובן. ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחט.</b> קדשים בחוץ והעלן בחוץ. בהעלם אחד. חייב על השחיטה וחייב על ההעלאה. שהן שני גופי עבירה, דתרוייהו כתיבי אשר ישחט ואשר יעלה:",
+                "<b>כיון שהוציאו פסלו.</b> ואפילו הכי חייב, והוא הדין לשוחט בחוץ ומעלה בחוץ. ור׳ יוסי הגלילי אמר לך, מה לשוחט בפנים ומעלה בחוץ שכן היתה לו שעת הכושר, תאמר לשוחט בחוץ ומעלה בחוץ שלא היתה לו שעת הכושר. ואין הלכה כר׳ יוסי הגלילי:"
+            ],
+            [
+                "<b>הטמא שאכל כו׳.</b> משום דפליגי ר׳ יוסי הגלילי ורבנן בתרוייהו ודמו הנך תרתי פלוגתא אהדדי, תנינהו גבי הדדי:",
+                "<b>רבי יוסי הגלילי אומר וכו׳.</b> כשנטמא הגוף ואחר כך נטמא הבשר כולי עלמא לא פליגי דחייב כרת. כי פליגי, שנטמא הבשר ואחר כך נטמא הגוף, רבנן אית להו איסור כולל, דמתוך שחל עליו איסור טומאת הגוף לאסרו בבשר טהור שהיה מותר בו מתחלה, חל נמי אף על הבשר טמא ואע״פ שהיה אסור ועומד, כדי שיתחייב עליו אף משום טומאת הגוף. ור׳ יוסי הגלילי לית ליה איסור חל על איסור באיסור כולל ואין איסור של טומאת הגוף חל על איסור של טומאת בשר. ואין הלכה כר׳ יוסי הגלילי:",
+                "<b>וטהור שאכל טמא פטור.</b> מן הכרת. וסופג את הארבעים משום (ויקרא ז׳:י״ט) והבשר אשר יגע בכל טמא לא יאכל:",
+                "<b>שאינו חייב אלא על טומאת הגוף.</b> כדכתיב (שם) וטומאתו עליו ונכרתה, בטומאת הגוף הכתוב מדבר:"
+            ],
+            [
+                "<b>שהשוחט להדיוט כו׳.</b> השוחט קדשים בחוץ לאכילת הדיוט חייב:",
+                "<b>המעלה בחוץ.</b> לצורך הדיוט, פטור משום העלאת חוץ. דגבי שחיטה כתיב דם יחשב לאיש, אפילו השוחט לאיש. וגבי העלאה כתיב לעשות אותו לה׳, אינו חייב כשמעלהו בחוץ עד שיכוין בו לה׳:",
+                "<b>ושחטו פטורים.</b> דכתיב (שם י״ז) דם יחשב לאיש ההוא, אחד ולא שנים:",
+                "<b>והעלוהו חייבין.</b> דכתיב (שם) איש איש וגו׳ אשר יעלה כו׳, שאין תלמוד לומר איש איש, אלא לרבות שנים שאחזו באבר והעלוהו, שהן חייבין:",
+                "<b>העלה.</b> ונודע לו:",
+                "<b>וחזר והעלה.</b> מאותה בהמה עצמה, חייב על כל אחת ואחת:",
+                "<b>עד שיעלה לראש המזבח.</b> דכתיב (בראשית ח׳) ויבן נח מזבח לה׳. אלמא אפילו במת יחיד שהיא בחוץ אינה העלאה בלא מזבח:",
+                "<b>אפילו העלה על הסלע.</b> דכתיב (ויקרא י״ז) וזרק הכהן את הדם על מזבח ה׳ פתח אהל מועד, ולא מזבח בבמת יחיד. ובפרשת המעלה בחוץ כתיב. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שהיה פסולן בקדש.</b> כגון הלן והיוצא והנשחט חוץ לזמנו וחוץ למקומו, הואיל ובפנים אם עלו לא ירדו, מתקבל בפנים קרינן ביה וחייבין עליהן בחוץ, דכתיב (שם) לעשות אותו לה׳, כל הנעשה לה׳ חייבין עליו בחוץ, וכל שאינו נעשה לה׳ אין חייבין עליו בחוץ:",
+                "<b>המעלה כזית מן העולה ומאימורין.</b> חצי זית מזה וחצי זית מזה:",
+                "<b>חייב.</b> דכולה כליל:",
+                "<b>הלבונה.</b> של מנחת נדבה:",
+                "<b>והקטורת.</b> של כל יום פרס שחרית ופרס בין הערבים:",
+                "<b>ומנחת כהנים.</b> שהיא כליל וראויה להעלאה כקומץ של מנחת ישראל. אבל שיירי מנחת ישראל אינו חייב על העלאתן בחוץ:",
+                "<b>מנחת כהן משיח.</b> עשירית האיפה שהוא מביא בכל יום:",
+                "<b>כזית.</b> דהיינו שיעור הקטרה:",
+                "<b>עד שיקריב את כולן.</b> דקסבר כל המתירין מפסלי בחסרון, וכל זמן שלא קרבו כולן לא הויא הקטרה לצאת בעלים ידי חובתן. ולרבנן הני נמי הוי הקטרתן בכזית, היכא דכולו קיים ולא חסרו קודם הקטרה:",
+                "<b>ושייר מהן וכו׳ חייב.</b> שהרי בזה נגמרה הקטרה:",
+                "<b>וכולן שחסרו כל שהן.</b> קודם הקטרה על ידי איבוד או שריפה, נפסלו בחסרונן, דכתיב (ויקרא ב׳:ג׳) והנותרת מן המנחה, פרט לשחסרה היא או שחסר קומצה קודם הקטרה:"
+            ],
+            [
+                "<b>המקריב קדשים ואימוריהן.</b> שהקריב הבשר והאימורים מחוברים בו, חייב משום אימורים. ולא אמרינן הרי בשר חוצץ בין האימורין לאש ודכוותה בפנים לאו העלאה היא דרחמנא אמר (שם א׳) על העצים אשר על האש, והמעלן בחוץ נמי לא יהא חייב. לא אמרינן הכי לפי שמין במינו אינו חוצץ:",
+                "<b>מנחה שלא נקמצה.</b> אינה ראויה לפנים. הלכך המקריבה בחוץ פטור:",
+                "<b>קמצה וחזר קומצה לתוכה.</b> והקריבה בחוץ חייב. שכיוצא בה בפנים כשרה כדתנן בהקומץ נתערב קומצה בשיריה לא יקטיר ואם הקטיר כשרה:"
+            ],
+            [
+                "<b>הקומץ והלבונה.</b> של מנחת נדבה. שניהם מתירים את שיריה לאכילה הלכך רבי אלעזר פוטר דבעי הקטרת כל המתיר:",
+                "<b>אחד בפנים.</b> תחלה ואחר כך השני בחוץ חייב. שזה גמר ובו הכל תלוי:",
+                "<b>שני בזיכי לבונה.</b> מתירים לחם הפנים:",
+                "<b>מי החג.</b> שנתמלאו לשם ניסוך המים בחג הסכות, אם ניסך אותן בחוץ חייב דסבר ניסוך המים בחג דאורייתא היא הלכך מחייב עלה בחוץ ואין הלכה כר״א בכולה מתניתין ונסוך המים בחג לאו דאורייתא היא אלא הלכה למשה מסיני:",
+                "<b>שירי הדם שהקריבן בחוץ חייב.</b> בשירי דמים הפנימים מיירי וסבר דשירי הדם מעכבים בהם הילכך עבודה היא להתחייב עליה בחוץ אבל בשירי הדם של מזבח החיצון מודה ר׳ נחמיה שאינם אלא למצוה ולא לעכב, הילכך הזורקן בחוץ ודאי פטור. ואין הלכה כרבי נחמיה:"
+            ],
+            [
+                "<b>מלק בחוץ.</b> נבלה היא שאין מליקה אלא בפנים לכך פטור על העלאתו בחוץ. וא״ת והלא כל הנעלים בחוץ נפסלו ביציאתן, וכן השוחט בחוץ פסול הוא וחייבין על העלאתו התם רחמנא רבייה אבל לענין שאר פסולים מתקבלים בפנים בעינן:",
+                "<b>שחט בחוץ והעלה בחוץ חייב.</b> אף על העלאה. דכל שמתחייב על שחיטתו בחוץ אם חזר והעלן הוא או אחר, חייב:",
+                "<b>נמצא דרך הכשרו בפנים.</b> בגמרא קאמר, תני דרך חיובו בפנים פטורו בחוץ, ודרך חיובו בחוץ פטורו בפנים. כגון שחט העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. מלק בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. נמצא, במקום שמתחייב על העלאתו אם נעשית העבודה הראשונה בפנים כגון במליקת פנים פטור על העלאתו אם נעשית המליקה בחוץ. ודרך שמתחייב על העלאה אם נעשית עבודה הראשונה בחוץ כגון בשחיטה, פטורו בפנים, אם נשחט בפנים והעלה בחוץ:",
+                "<b>רבי שמעון אומר כו׳.</b> במלתיה דתנא קמא חסורי מחסרא והכי קתני, וכן השוחט בהמה בלילה בפנים והעלה בחוץ פטור, דאינה מתקבלת בפנים, דכתיב (ויקרא י״ט:ו׳) ביום זבחכם, ולא בלילה, ונמצא הזבח פסול ולפיכך אינו חייב על העלאתו. אבל אם שחט בלילה בחוץ והעלה בחוץ חייב, מפני שהשחיטה בחוץ בלילה כשרה היא לפיכך חייב שתים על השחיטה ועל ההעלאה. ופליג רבי שמעון בהא ואמר, כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ. כלומר, כשם שהשוחט בחוץ בלילה והעלה בחוץ חייב, כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה, חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אע״פ שאם שחט והעלה בחוץ חייב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>נתן בחוץ וחזר ונתן בפנים חייב.</b> מלתא דפשיטא היא, ומשום סיפא נקט לה, נתן בפנים וחזר ונתן בחוץ שאינו נותן בחוץ אלא שיירי הדם, חייב. ומתניתין כרבי נחמיה דסבר שיריים מעכבים. ואינה הלכה:",
+                "<b>שניהן בחוץ חייב.</b> אחת. ואם היתה לו ידיעה בינתיים, חייב שתים:",
+                "<b>אחד בפנים.</b> ואח״כ השני בחוץ, פטור. ואפילו לרבי נחמיה דסבר כוס אחד עושה את חבירו דחוי להיות נשפך לאמה, הלכך אפילו שיריים לא הוי:",
+                "<b>והפנימי מכפר.</b> להכשיר הזבח. שהדם הנזרק תחלה בחוץ לא עשה המשויר כיוצא בו:",
+                "<b>שתיהן בחוץ חייב.</b> על כל אחת ואחת. דבשעת שחיטה כל אחת היתה ראויה בפנים:",
+                "<b>אחת בפנים.</b> והשניה אחר כן בחוץ, פטור. דהויא לה חטאת שנתכפרו בעליה, ולמיתה אזלה ואינה מתקבלת בפנים:",
+                "<b>חייב על החיצונה.</b> דהא חזיא לפנים דאיזה מהן שירצה יקריבה:",
+                "<b>כשם שדמה פוטר את בשרה.</b> מן המעילה, [דזריקת דם מוציאה בשר קודש קדשים מן המעילה דיהבה בה] שעת היתר לכהנים:",
+                "<b>כך הוא פוטר את בשר חברתה.</b> ואע״פ שפסולה [ואשחט שניהם בפנים קאי]. ואשמועינן הכא דהיכא דמונחות שתיהן וקדם וזרק את דם האחת, פטר את חברתה מן המעילה משום חטאת שנתכפרו בעליה, דקיימא לן החטאות המתות לא נהנין ולא מועלין:"
+            ]
+        ],
+        [
+            [
+                "<b>פרת חטאת.</b> פרה אדומה. שנאמר בה חטאת היא:",
+                "<b>חוץ מגיתה.</b> מערכה של עצים מסודרין כמין גת היו עושים לה במקום ששוחטים אותה בהר המשחה כנגד פתחו של היכל. ואם שחטה חוץ למקום ההוא פסולה. אבל אינו חייב עליה משום שוחט קדשים בחוץ, דרחמנא פטריה מדכתיב ואל פתח אהל מועד לא הביאו, ומדקפיד קרא לענשו שלא הביאו, שמע מינה בעומד להביאו שם משתעי קרא:",
+                "<b>כל שאינו ראוי לבוא.</b> כו׳ שאינו עתיד להקריב:"
+            ],
+            [
+                "<b>בלא תעשה.</b> הואיל וראויין לבא לאחר זמן אין בהם כרת אלא לאו גרידא דלא תעשון ככל אשר אנחנו עושים פה היום (דברים י״ב:ח׳):",
+                "<b>תורים שלא הגיע זמנן.</b> [כדתנן בחולין (כ״ב ע״ב) משיזהיבו כשרין ומקמי הכי פסולין] דתורים גדולים ולא קטנים בעינ, ז:",
+                "<b>ובני יונה שעבר זמנן.</b> דבני יונה קטנים ולא גדולים, ופסולים מתחלת הציהוב ואילך:",
+                "<b>בלא תעשה.</b> הואיל וראויין לאחר זמן יש בהן לא תעשה לשוחטן בחוץ:",
+                "<b>אותו ואת בנו.</b> ששחט אחד מהן ובא להקריב השני בו ביום ואסור משום אותו ואת בנו לא תשחטו ביום אחד (ויקרא כ״ב:כ״ח):",
+                "<b>ומחוסר זמן.</b> בין שהיא מחוסר זמן בגופו שלא היה שבעת ימים תחת אמו, בין שהבעלים מחוסרים זמן כדמפרש לקמן. וצריכא לאשמועינן פלוגתא דר׳ שמעון ורבנן בכולהו, דאי אשמועינן בבעלי מומין, בהא קאמרי רבנן משום דמאיסי, אבל תורים ובני יונה דלא מאיסי. אימא מודו ליה לר׳ שמעון. ואי אשמועינן תורים ובני יונה, משום דלא חזו ואידחו, אבל בעלי מומין דחזו ואידחו אימא מודה להו ר׳ שמעון לרבנן. ואי תנא הני תרתי, משום דפסולא דגופא, אבל אותו ואת בנו דפסולא מעלמא קאתי להו אימא מודו ליה רבנן לר׳ שמעון, צריכא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הזב והזבה.</b> שהקריבו בחוץ, בתוך ימי ספרן:",
+                "<b>והיולדת.</b> שהקריבה בתוך מלאת:",
+                "<b>פטורין.</b> שאין מתקבלין לא לחובה ולא לנדבה:",
+                "<b>ואשמם.</b> בגמרא פריך, זב וזבה ויולדת בני אשם נינהו. ומשני, תני מצורע בהדייהו, שהמצורע מביא אשם:",
+                "<b>עולותיהן ושלמיהן.</b> בגמרא פריך, הני בני שלמים נינהו. ומשני, תני נזיר בהדייהו, שנזיר מביא שלמים:",
+                "<b>בחוץ חייבין.</b> שהן מתקבלות בפנים נדבה לשמן לאחר שהקריבו חטאתם והמצורע את אשמו:",
+                "<b>מבשר חטאת מבשר אשם כו׳.</b> דכל הני נאכלים לכהנים ואינן קרבים לגבי מזבח, ורחמנא אמר (ויקרא י״ז:ח׳) אשר יעלה עולה או זבח, מה עולה שהיא קרבה על גבי מזבח, אף כל שהוא קרב על גבי מזבח:",
+                "<b>מבשר קדשי קדשים.</b> כבשי עצרת שהם שלמי צבור ויש להם תורת קדשי קדשים:",
+                "<b>היוצק.</b> השמן על המנחה:",
+                "<b>הבולל.</b> הפותת. הבולל המנחה בשמן. ופותתה פתים:",
+                "<b>המניף.</b> המגיש. שמניף את המנחה שטעונה תנופה. ומגישה בחוץ. המנחה שהיא טעונה הגשה בפנים בקרן דרומית מערבית כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>המסדר.</b> לחם הפנים על השלחן:",
+                "<b>פטור.</b> דאמר קרא אשר יעלה עו׳, לה או זבח, מה העלאה שהוא גמר עבודה, אף כל שהוא גמר עבודה, יצאו אלו שאין אחד מהן גמר עבודה:",
+                "<b>אין חייבין עליו משום זרות.</b> אם עשה זר אחת מכל העבודות הללו, כגון שבלל או פתת וכו׳. וכן טמא, או מחוסר בגדים, או מי שאינו רחוץ ידים ורגלים, אינו חייב מיתה אע״פ שנפסל אותו דבר שעבד בו:"
+            ],
+            [
+                "<b>והעבודה בבכורות.</b> דכתיב (שמות כ״ד) וישלח את נערי בני ישראל, אלו הבכורות שהעבודה בהם:",
+                "<b>משהוקם המשכן נאסרו הבמות.</b> דכתיב (ויקרא י״ז) ואל פתח אוהל מועד לא הביאו, מכלל דבאוהל מועד תלי אסורא. ודוקא לישראל נאסרו הבמות, אבל נכרים מותרים להקריב לשמים בכל מקום, ואפילו בזמן הזה. ואסור לישראל להיות שלוחם להקריב ולא לסייעם. אבל להורות להם סדר הקרבה שרי:"
+            ],
+            [
+                "<b>באו לגלגל.</b> ולא היה שם בית אלא יריעות המשכן של מדבר:",
+                "<b>הותרו הבמות.</b> דרחמנא אמר אשר ישחט במחנה וכו׳ ואל פתח אוהל מועד לא הביאו, פרט לגלגל שלא היה שם מחנה, שכבר בטלו המחנות והתחילו להיות נפוצים בכל הארץ. ומהאי טעמא נמי קדשים קלים נאכלין בכל מקום, שהרי לא היה שם מחנה כמו שהיה במדבר:"
+            ],
+            [
+                "<b>באו לשילה נאסרו הבמות.</b> דכתיב (דברים י״ב) כי לא באתם עד עתה אל המנוחה, מכלל דכשיבואו אל המנוחה, הבמות אסורות. ומנוחה זו שילה שהיתה שם מנוחה שלא היו נוסעים ממקום למקום כמו במדבר:",
+                "<b>בית של אבנים מלמטה ויריעות מלמעלה.</b> דכתיב (שמואל א׳ א׳) ותביאהו בית ה׳ שילה, אלמא בית היה, וכתיב (תהלים ע״ח) ויטוש משכן שילה, אלמא של יריעות היה, מלמד שלא היה שם תקרה אלא בית של אבנים מלמטה ויריעות מלמעלה:",
+                "<b>ומעשר שני בכל הרואה.</b> ולעיל לא תני מעשר שני, לפי שכל י״ד שנה שהיו בגלגל לא נתחייבו במעשרות עד שכבשו וחלקו. ובכל הרואה היינו בכל מקום שרואין משם שילה, דאמר קרא (דברים י״ב) השמר לך פן תעלה עולותיך בכל מקום אשר תראה, בכל מקום אשר תראה אי אתה מעלה, אבל אתה אוכל בכל מקום שאתה רואה:"
+            ],
+            [
+                "<b>באו לנוב ולגבעון.</b> כשחרבה שילה לסוף שלש מאות ושבעים חסר אחת שהיה המשכן שם, ונלקח הארון בימי עלי, באו לנוב, וחרבה נוב בימי שאול ובאו לגבעון. וכל ימי נוב וגבעון היו חמישים ושבע שנה, וכל זמן זה היו הבמות מותרות, דרחמנא אמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה, מנוחה זו שילה, נחלה זו ירושלים, ולמה חלקן הכתוב אלא כדי ליתן היתר לבמות בין זו לזו:",
+                "<b>קדשים קלים בכל ערי ישראל.</b> והוא הדין למעשר שני, שהרי הקישן הכתוב, דכתיב (שם) לא תוכל לאכול בשעריך מעשר דגנך וגו׳, וכל נדריך אשר תדור, בזמן שקדשים קלים טעונים הבאת מקום אף מעשר שני טעון הבאת מקום, בזמן שקדשים קלים בכל ערי ישראל אף מעשר שני בכל ערי ישראל:"
+            ],
+            [
+                "<b>והיא היתה נחלה.</b> האמורה בתורה כי לא באתם עד עתה אל המנוחה ואל הנחלה, דמשמע משתבואו אל הנחלה יאסרו הבמות:"
+            ],
+            [
+                "<b>הרי אלו בעשה.</b> דשמה תביאו את עולותיכם, דמשמע אבל לא בבמה, ולאו הבא מכלל עשה עשה. אי נמי, עשה והביאום לה׳, ולא תעשה דהשמר לך פן תעלה עולותיך, וכל מקום שנאמר השמר פן ואל, אינו אלא לא תעשה:",
+                "<b>ואין חייבין עליהם כרת.</b> כיון שהקדישם בשעת היתר הבמות, שאין המקריב בחוץ חייב כרת אלא על קרבן שאם הקריבו בחוץ בשעת הקדשו היה חייב, דומיא דמדבר, דבכרת דשחוטי חוץ כתיב (ויקרא י״ז:ז׳) חוקת עולם תהיה זאת להם, זאת להם ואין אחרת להם:",
+                "<b>הקדישן בשעת איסור הבמות.</b> מההיא שעתא קרינן בהו והביאום לה׳, וכיון שהמתין עד שלא יכול לקיימו נתבטל העשה על ידו. אבל לאו וכרת ליכא, דאזהרה ועונש בשעת הקרבה כתיבי, והרי הותרו הבמות:"
+            ],
+            [
+                "<b>ואלו קדשים קרבים במשכן.</b> כגון בזמן הגלגל ונוב וגבעון שהיה שם משכן והיו הבמות מותרות. אלו קדשים צריכין להקריבן במשכן ולא בבמה:",
+                "<b>קדשים.</b> שסתמן הוקדשו במשכן, ומאי ניהו קרבנות צבור:",
+                "<b>קרבנות יחיד.</b> סתמן לבמה:",
+                "<b>קרבנות יחיד שהוקדששו למשכן.</b> שפירש בשעת הקדשן על מנת להקריבן למשכן:",
+                "<b>ואם הקריבן בבמה פטור.</b> מאזהרה ומעונש, שהרי הותרו הבמות. ומיהו אסור לשנות, דכתיב (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית:",
+                "<b>במות צבור.</b> גלגל ונוב וגבעון:",
+                "<b>סמיכה.</b> דכתיב לפני ה׳ וסמך, שאין סמיכה בבמה:",
+                "<b>שחיטת צפון.</b> דכתיב (ויקרא א׳:י״א) צפונה לפני ה׳, ואין צפון בבמה:",
+                "<b>ומתן סביב.</b> שתי מתנות שהן ארבע. דכתיב בהו (שמות כ״ט:כ׳) את הדם על המזבח סביב, ולא בבמה:",
+                "<b>תנופה.</b> דכתיב תנופה לפני ה׳, ואין תנופה בבמה:",
+                "<b>והג.</b> שה. דכתיב (ויקרא ב׳:ח׳) והגישה אל המזבח, ואין הגשה בבמה:",
+                "<b>אין מנחה בבמה.</b> דזבחים אמר קרא בבמה ולא מנחות:",
+                "<b>כיהון.</b> דכתיב (שם י״ד) וזרק הכהן את הדם על המזבח, מזבח צריך כהן ואין במה צריכה כהן:",
+                "<b>ובגדי שרת.</b> דכיון דאין צריך כהן אין כאן מקום לבגדי שרת, דבבגדי שרת כתיב (שם ו׳) ילבשם הכהן:",
+                "<b>וכלי שרת.</b> דבכלי שרת כתיב (שמות כ״ח) לשרת בקדש, ולא בבמה:",
+                "<b>וריח ניחוח.</b> אברים שצלאן והעלן, אין בהן משום ריח ניחוח. ודוקא במזבח דכתיב ריח ניחוח לה׳, אבל בבמה אפילו צלאן והעלן אין בכך כלום:",
+                "<b>ומחיצת דמים.</b> חוט הסיקרא להבדיל בין דמים התחתונים לדמים העליונים. ואין חוט הסקרא בבמה דכתיב (שם כ״ו) והיתה הרשת עד חצי המזבח, ולא בבמה:",
+                "<b>רחוץ ידים ורגלים.</b> דכתיב (שם ל׳) בבואם אל אהל מועד ירחצו מים, ולא בבמה:",
+                "<b>הזמן.</b> אם חשב על הקרבן לאכלו חוץ לזמנו:",
+                "<b>והטמא.</b> אע״פ שזר כשר להקריב בבמה, אין טמא מקריב בבמה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..350be2b02306fbb9950c081d357449bd22dd41f9
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/merged.json	
@@ -0,0 +1,813 @@
+{
+    "title": "Bartenura on Mishnah Zevachim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Zevachim",
+    "text": [
+        [
+            [
+                "<b>כל הזבחים שנזבחו שלא לשמן.</b> כגון שנשחטה עולה לשם שלמים:",
+                "<b>כשרים.</b> ויזרוק דמן ויקטיר אמוריהן לשמן. דבקדושתייהו קיימו ואסור לשנויי בהו:",
+                "<b>אלא שלא עלו לבעלים לשם חובה.</b> וצריך להביא אחר לחובתו או לנדרו וישחטנו לשמו. דאמר קרא (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה, אם נדבה אינו נדר, ואם נדר אינו נדבה, אלא הכי קאמר, אם כמה שנדרת עשית שנשחט לשם נדר ולשם הבעלים, יהא נדר ויצא הבעל ידי חובת נדרו. ואם לאו, שלא נשחט הזבח לשם בעלים, יהא נדבה, כלומר כשר הוא כאילו הביאו לנדבה, אבל לא יצא ידי נדרו, שלא עלה לבעלים לשם חובה. ודוקא קרבן יחיד שיש לו בעלים, אבל קרבנות צבור שנשחטו שלא לשמן, עלו לצבור לשם חובה, שהשחיטה מושכתן למה שהן ראויין לו. ודוקא כששחטן בפירוש שלא לשמן, אז אמרינן דלא עלו לבעלים לשם חובה. אבל שחטן סתם, עלו לבעלים לחובה:",
+                "<b>חוץ מן הפסח.</b> דבפסח כתיב (שם טז) ועשית פסח, עד שיהו כל עשיותיו לשם פסח, ועוד כתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, שתהא זביחה לשם פסח, והנהו תרי קראי, חד לפסול אם נעשה שלא לשם פסח, וחד לפסול אם נעשה שלא לשם בעלים:",
+                "<b>וחטאת.</b> דבחטאת נמי כתיבי תרי קראי, כתיב (ויקרא ד׳:כ״ה) ושחט אותה, לחטאת, שתהא שחיטה לשם חטאת, וכתיב (שם) ולקח הכהן מדם החטאת, עד שתהא קבלת הדם וזריקתו לשם חטאת, וכפר עליו הכהן, עליו ולא על חברו, דהיינו שתהא לשם בעלים. מחטאתו אשר חטא, שתהא לשם אותו החטא. ולא אמרן דחטאת שלא לשמו פסול, אלא כששחטו לשם קדשים אחרים, אבל שחט לשם חולין, כשר, ולא עלה לבעלים לשם חובה, דכתיב (שם כב) ולא יחללו את קדשי בני ישראל, קדשים מחללין קדשים, ואין חולין מחללין קדשים:",
+                "<b>הפסח בזמנו.</b> פסול שלא לשמו כל זמן שחיטתו, דהיינו מחצות היום של ערב פסח עד הערב. אבל קודם לכן ואחר מכן, קיימא לן פסח בשאר ימות השנה שלמים הוי. וכל דינו כשלמים:",
+                "<b>אף האשם.</b> כדמפרש טעמא ואזיל, החטאת באה על החטא וכו׳ וכתיב כחטאת כאשם. ורבנן סברי, חטאת דכתיב ביה מיעוטא, פסול. אשם דלא כתיב ביה מיעוטא, כשר. ואם תאמר, אשם נמי כתיב ביה אשם הוא, האי, לא נאמר אלא לאחר הקטרת אימורין. ואם בא למעט שלא לשמו דפסול, קודם הקטרת אימורין היה צריך לכתבו. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנשחטים לשם פסח.</b> כל שאר זבחים שנזבחו בארבעה עשר בניסן לשם פסח. פסולים. וכן שנזבחו לשם חטאת בכל זמן, פסולים. כי היכי דאינהו פסולים לשם אחרים. ופליג אתנא קמא דמתניתין דאמר כל הזבחים שנזבחו שלא לשמן כשרים. ואמר איהו, ובלבד שלא ישחטם לשם פסח ולא לשם חטאת:",
+                "<b>שמעון אחי עזריה.</b> נקרא כן, על שם שעזריה עסק בפרקמטיא והיה מספק צרכי שמעון אחיו שהיה עוסק בתורה, והתנו ביניהם שיהא חלק לעזריה בשכר תלמודו של שמעון:",
+                "<b>שחטן.</b> לשאר זבחים:",
+                "<b>לשם גבוה מהן.</b> כדמפרש ואזיל. כשרים:",
+                "<b>לשם נמוך מהן.</b> לשם זבח שהוא פחות מהן בקדושה:",
+                "<b>פסולים.</b> דכתיב (ויקרא כ״ב:ט״ו) ולא יחללו את קדשי בני ישראל את אשר ירימו לה׳, במורם מהם אין מתחללים, בנמוך מהם מתחללים. ואין הלכה כר׳ יוסי בן חוני, ולא כשמעון אחי עזריה:",
+                "<b>בכור ומעשר בהמה.</b> בהמה. נמוכין משלמים, מפני שהשלמים טעונים מתן ארבע, כלומר שתי מתנות שהן ארבע, וסמיכה ונסכים, ותנופת חזה ושוק. משא״כ בבכור ובמעשר דדמן טעון מתנה אחת, ואין סמיכה ונסכים נוהגת בהן, ולא תנופת חזה ושוק:"
+            ],
+            [
+                "<b>רבי יהושע מכשיר.</b> דחשיב ליה כפסח בשאר ימות השנה, הואיל ואין זמנו עד בין הערבים:",
+                "<b>בן בתירא פוסל.</b> הואיל ומקצת היום ראוי, הוה ליה כפסח בזמנו. והלכה כן בתירא:",
+                "<b>שבעים ושנים זקן.</b> להודיעך שבישיבה אחת היו יושבים וכולן הורו כאיש אחד, לכך תני זקן ולא תנא זקנים:",
+                "<b>כל הזבחים הנאכלים.</b> אבל עולה לא:",
+                "<b>ולא הוסיף בן עזאי.</b> על דברי חכמים לפסול חוץ מפסח וחטאת, אלא עולה:"
+            ],
+            [
+                "<b>קבל והלך וזרק.</b> או או קתני. ששחטו שלא לשמן, או קבל הדם במזרק, או הוליך הדם למזבח, או זרק. כל אחת מארבע עבודות הללו שעשה שלא לשמן, בפסח ובחטאת, פסל. ובשאר זבחים, לא עלו לבעלים לשם חובה. ואפילו עשה אחת מארבע עבודות הללו לשמן ושלא לשמן יחד, בין שהקדים מחשבת לשמן למחשבת שלא לשמן בין שהקדים מחשבת שלא לשמן למחשבת לשמן, בכל ענין פסול:",
+                "<b>אבל אפשר שלא בהלוך.</b> הלכך לא חשיבא למפסל. וחכמים אומרים, אף על גב דאפשר שלא בהלוך, מחשבה פוסלת בה. דעבודה שאפשר לבטלה שמה עבודה, והולכת הדם עבודה היא, שהרי פסולה בזר, דכתיב ושחט והקריבו בני אהרן הכהנים, מקבלה ואילך מצות כהונה:",
+                "<b>המהלך במקום שהוא צריך להלך.</b> הולכה זו, מחשבה פוסלת בה. כיצד, קבלו בחוץ להלן מן המזבח והכניסו בפנים, שקירבו לצד המזבח, זהו הלוך שצריך להלך, ומחשבה פוסלת בו. קבלו בפנים סמוך למזבח והוציאו לחוץ, זהו הלוך שאינו צריך, ואין מחשבה פוסלת בו. חזר והכניסו, זהו הלוך הצריך. ואין הלכה כר׳ אלעזר ולא כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הזבחים שקבל דמן זר.</b> שאינו כהן, פסול. דכתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל ולא יחללו, למד על הזר שעבד, שחלל את הקדשים:",
+                "<b>אונן.</b> מי שמת לו אחד מן הקרובים שהוא חייב להתאבל עליהם, כל יום המיתה קרוי אונן, ואסור לאכול בקדשים. ואם עבד חילל. חוץ מכהן גדול שהוא מקריב אונן:",
+                "<b>טבול יום.</b> שאין טהרתו נגמרת עד שיעריב שמשו, כדכתיב (שם) ובא השמש וטהר:",
+                "<b>ומחוסר בגדים.</b> כהן הדיוט ששמש בפחות מארבעה בגדים. וכהן גדול ששמש פחות משמונה. וכשם שמחוסר בגדים פסול, כך מיותר בגדים פסול. וכן אם היה דבר חוצץ בין בשרו לכתונת או למכנסים, פסול, דרחמנא אמר (שם ו) ילבש על בשרו, שלא יהא דבר חוצץ בין הבגדים לבשרו. הלכך כהן בשעת עבודה לא היה מניח תפילין של יד, לפי שהן חוצצים בין הבגד לבשרו. אבל תפילין של ראש היה מניח, לפי שהן מונחין על שערו שהוא נראה בין ציץ למצנפת:",
+                "<b>ומחוסר כפורים.</b> כגון זב וזבה ומצורע ויולדת שנגמרה טהרתן ולא הביאו קרבנותיהם. ואשכחן דכתב רחמנא ביולדת (שם יב) וכפר עליה הכהן וטהרה, מכלל שעד כאן טמאה היא. והוא הדין לכל שאר טמאים הטעונים קרבן, שהן בטומאתן עד שיביאו כפרתן לענין אכילת קדשים ולבא במקדש:",
+                "<b>ושלא רחוץ ידים ורגלים.</b> לפי שנאמר בקידוש ידים ורגלים חוקת עולם, ונאמר בבגדי כהונה חוקת עולם, מה בגדי כהונה אם עבד מחוסר בגדים פסל, אף אם עבד שלא רחץ ידיו ורגליו פסל. וסדר קידוש ידים ורגלים, לא עומד ולא יושב אלא מוטה, ומניח ידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית, ומשפשף רגליו בידיו בשעה שהוא מקדש. ואינו רשאי לקדש בתוך הכיור עצמו, אלא מן המים שיוצאים ממנו, שנאמר (שמות ל׳:י״ט) ורחצו אהרן ובניו ממנו, ולא בתוכו. וכל המימות כשרים לקידוש. ואפילו שאינן מים חיים:",
+                "<b>וערל.</b> אם עבד פסל. דכתיב (ביחזקאל מ״ד:ט׳) כל בן נכר ערל לב וערל בשר, הקיש ערל לבן נכר, מה בן נכר אם עבד פסל, אף ערל כן:",
+                "<b>יושב.</b> דכתיב (דברים י״ח:ה׳) לעמוד לשרת, שלא יהא שירות אלא מעומד:",
+                "<b>עומד על גבי כלים.</b> הואיל ורצפת העזרה מקדשת, וכלי שרת מקדשין הדבר הנוגע בהן, מה כלי שרת צריך שלא יהא דבר חוצץ בינו לכלי שרת, אך רצפה לא יהא דבר חוצץ בינו לבין הרצפה. ולא מיבעיא כלים שאינן מין בשר דודאי חייצי, אלא אפילו בהמה שהיא מין בשר. ולא מבעיא בהמה שאינה מין אדם, אלא אפילו רגלי חבירו שהן מין אדם חוצצים:",
+                "<b>קבל בשמאל פסל.</b> דכתיב (ויקרא ד׳:כ״ה) ולקח הכהן מדם החטאת באצבעו ונתן, מלמד שלא תהא קבלת הדם ולא נתינה אלא בימין. דכל מקום שנאמר יד או אצבע אינו אלא בימין, דיליף ממצורע דכתיב ביה (שם י״ד) וטבל הכהן את אצבעו הימנית:",
+                "<b>ור״ש מכשיר.</b> סבר מקרא נדרש לאחריו ולא לפניו, הלכך אצבע אונתן דכתיב בתריה קאי, ולא אולקח דכתיב לקמיה. ורבנן סברי מקרא נדרש לפניו ולאחריו, וכי כתיב אצבע אתרווייהו קאי, אלקיחה דלפניו ואנתינה דאחריו. והלכה כחכמים:",
+                "<b>נשפך על הרצפה.</b> שלא נתקבל הדם בכלי:",
+                "<b>ואספו פסול.</b> דכתיב (שם ט״ז) ולקח מדם הפר, מאי מדם הפר, אי סלקא דעתך ואפילו מקצת דם, והא כתיב (שם ד׳) ואת כל דם הפר ישפוך, אלמא צריך שיקבל כל הדם, אלא קרי ביה ולקח דם מהפר, מן הפר יקבלנו ולא מן הארץ. שגורעין אות מתיבה זו ומוסיפין אותה על תיבה אחרת ודורשים אותה:",
+                "<b>נתנו על הכבש שלא כנגד היסוד פסול.</b> ומכל מקום נתכפרו הבעלים. אלא שהבשר אינו נאכל. דאמר רחמנא גבי דם (שם י״ז) ואני נתתיו לכם על המזבח לכפר, כיון שהגיע דם למזבח נתכפרו הבעלים:",
+                "<b>נתן את הנתנים למטה.</b> מחוט הסיקרא שהיה חגור למזבח באמצע. והדמים הנתנין בחמש אמות העליונות שהן למעלה מן החוט נקראים הנתנים למעלה והניתנין בה׳ אמות תחתונות שהן למטה מן החוט, נקראים הנתנים למטה:",
+                "<b>הנתנים בפנים.</b> שדמן טעון הזיה על מזבח הזהב:",
+                "<b>בחוץ.</b> על מזבח החיצון:",
+                "<b>פסול.</b> ואסור באכילה:",
+                "<b>ואין בו כרת.</b> האוכל מבשר הקדשים שנפסל דמו בפסולים הללו, אינו ענוש כרת:"
+            ],
+            [
+                "<b>השוחט את הזבח.</b> שלמים או שאר הנאכלים:",
+                "<b>כזית מעור האליה.</b> הא קמשמע לן דעור האליה לאו כאליה דמי, והוי מחשב לאכול דבר שדרכו לאכול, ולפיכך פסול. דאי כאליה דמי, הוי מחשב לאכול דבר שדרכו להקטיר ולא היה פסול, כדתנן לקמן בסמוך, לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, פסול:",
+                "<b>ואינו ענוש כרת.</b> האוכל. ואפילו בחוץ, אינו ענוש כרת:",
+                "<b>לאכול את בשרו למחר.</b> הא ליכא לאוקמא בשלמים, אלא בתודה וחטאת. דאילו בשלמים, זמנו הוא. אבל לזרוק דמו או להקטיר אמוריו, אפילו בשלמים הוי למחר חוץ לזמנו:",
+                "<b>פגול וחייבים עליו כרת.</b> האוכלו ואפילו, בזמנו ענוש כרת:"
+            ],
+            [
+                "<b>השוחט והמקבל והמהלך והזורק.</b> אם כשהוא עסוק באחת מארבע עבודות הללו חשב על הזבח לאכול ממנו דבר שדרכו לאכול דהיינו הבשר, או להקטיר ממנו דבר שדרכו להקטיר דהיינו אימורים, חוץ למקומו, הבשר אסור באכילה, והאוכלו אינו ענוש כרת. ואם חשב על הזבח לאכלו חוץ לזמנו, הזבח פגול, והאוכלו אפילו בתוך זמנו ענוש כרת, דכתיב (ויקרא ז) ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה, ובמחשב לאכול מזבחו ביום השלישי הכתוב מדבר. או אינו מדבר אלא באוכל מזבחו ביום השלישי, אמרת, אחר שהוכשר יחזור ויפסל, בתמיה. ועוד, הרי הוא אומר לא יחשב, במחשבה הוא נפסל ואינו נפסל בשלישי. ומדקאמר קרא האכל יאכל, דרשינן דבשתי אכילות הכתוב מדבר, אחת אכילת אדם דהיינו הבשר, ואחת אכילת מזבח דהיינו האמורין. ועל שתיהן הוא אומר לא יחשב פגול יהיה:",
+                "<b>ובלבד שיקרב המתיר.</b> הדם שהוא מתיר:",
+                "<b>כמצותו.</b> [כאילו היה כשר] שלא יהא בו פסול אחר. אבל אם יש בו פסול מחשבה אחרת, יצא מידי פגול. כדמפרש ואזיל. דגבי פגול כתיב לא ירצה, כדכתיב גבי כשר, לומר לך כהרצאת כשר כך הרצאת פגול. מה הרצאת כשר לא קרי לה הרצאה אלא בזריקה שהיא סוף ארבע עבודות המתירות, אף פגול אינו קבוע, ולעולם הוא תלוי ועומד עד שיזרק הדם שהוא סוף כל המתירין:"
+            ],
+            [
+                "<b>בשתיקה.</b> בלא מחשבה הפוסלת:",
+                "<b>הפסח והחטאת ששחטן שלא לשמן.</b> מוציאן מידי פגול. אבל שאר זבחים אין שלא לשמן מוציאן מידי פיגול, דהא כשרים הן בשלא לשמן:"
+            ],
+            [
+                "<b>לאכול כזית בחוץ וכזית למחר.</b> היינו הך דאמרן, אלא דרישא איירי בשתי עבודות, ששחט על מנת לאכול כזית בחוץ, וקבל על מנת לאכול כזית למחר. וכאן בעבודה אחת, ששחט על מנת לאכול כזית למחר וכזית בחוץ:",
+                "<b>ר׳ יהודה אומר כו׳.</b> אכולה מתניתין פליג. דלית ליה דמחשבת שאר פסולים מוציאה מידי פגול, אא״כ קדם פסולו לפגולו. ובעבודה אחת נמי פליג, דאית ליה תפום לשון ראשון. ואין הלכה כר׳ יהודה:",
+                "<b>לאכול כחצי זית ולהקטיר כחצי זית.</b> ושניהן חוץ לזמנו או חוץ למקומו. ",
+                "<b>כשר. שאין אכילה והקטרה מצטרפין.</b> לפסלו. דהכא ליכא שיעורא והכא ליכא שיעורא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הפסולין ששחטו שחיטתן כשרה.</b> והוא הדין דאפילו לכתחילה שוחטין. דכתיב (ויקרא א׳:ה׳) ושחט את בן הבקר והקריבו בני אהרן הכהנים את הדם, מקבלה ואילך מצות כהונה, למד על השחיטה שכשרה בזרים ובפסולים. ולא קתני ששחטו דמשמע דיעבד אין לכתחילה לא, אלא,. משום טמאים בלבד, דטמא לכתחילה לא ישחוט, גזירה שמא יגע בבשר. וטמא ששחט בקדשים וכשרים לא משכחת לה, אלא בסכינא אריכא, וכגון שהוא עומד חוץ לעזרה ושוחט הבהמה שבתוך העזרה, דהא שחיטת קדשים בעזרה הויא, ואין טמא נכנס לעזרה. ובנטמא בשרץ, שאינו מטמא את הסכין, דלאו אב הטומאה הוא. או בטמא מת וכגון שבדק קרומית של קנה ושחט בה, אבל בסכין לא, שטמא מת מטמא את הסכין להיות אב הטומאה כיוצא בו, והסכין מטמא את הבשר:",
+                "<b>לפיכך הן פוסלים.</b> את הקרבן במחשבה. הואיל וראויין לעבודה זו, מחשבתן מחשבה ופוסלת:",
+                "<b>וכולן.</b> הפסולים:",
+                "<b>שקבלו את הדם</b> על מנת לאכול ולהקטיר חוץ לזמנו או חוץ למקומו:",
+                "<b>אם יש דם הנפש</b> עוד בבהמה, יחזור הכשר לעבודה ויקבל ויזרוק, והזבח כשר. שאין מחשבתן של אלו פוסלתן בקבלה, לפי שאינן ראוין לה, ואין המחשבה פוסלת אלא במי שראוי לעבודה, ובדבר הראוי, ובמקום הראוי לעבוד, דכתיב (ויקרא ז) המקריב אותו לא יחשב, בראוי להקרבה הכתוב מדבר:"
+            ],
+            [
+                "<b>יחזיר לכשר.</b> ולא מפסיל במה שנתן אותו לפסול:",
+                "<b>נתנו.</b> פסול:",
+                "<b>על גבי הכבש שלא כנגד היסוד.</b> דהויא נתינה שלא במקומה. או שנתן את הנתנים למטה למעלה, יחזור הכשר ויקבל. וצריכה לאשמועינן בכולהו דאית ליה תקנתא בחזרה. דאי אשמועינן ברישא, הוה אמינא הנך דחזו לעבודת צבור, כגון טמא דחזי לכתחילה בצבור, הלכך גבי יחיד איכא תקנתא בחזרה, אבל שמאל דלא חזיא לעבודת צבור אימא דלית ליה תקנתא בחזרה. ואי אשמעינן שמאל, הוה אמינא שמאל אית ליה תקנתא בחזרה, שכן יש בה הכשר ביום הכפורים, שכהן גדול נוטל את המחתה בימינו ואת הכף בשמאלו, אבל כלי חול אימא לא. ואי אשמועינן כלי חול, משום דחזו לקדושינהו, אבל הנך אימא לא, צריכא."
+            ],
+            [
+                "<b>לאכול דבר שאין דרכו לאכול.</b> חוץ לזמנו או חוץ למקומו:",
+                "<b>ור׳ אליעזר פוסל.</b> ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>קיפה.</b> תבלין ודק דק שבשולי קדרה:",
+                "<b>אלל.</b> שיורי הבשר הנדבקים בעור בשעת הפשט. פירוש אחר, גיד הצואר שהוא קשה ואינו ראוי לאכילה, שקורין קפיל״ו בלע״ז:",
+                "<b>הקרנים והטלפים.</b> ואפילו מה שיש בהן קרוב לבשר שכשחותכין אותו יוצא ממנו דם, לא חשיב כבשר:",
+                "<b>ואין חייבין עליהם משום פיגול.</b> אם היה הזבח פיגול, שחשב על בשרו לאכלו חוץ לזמנו, ואכל מאלו, פטור:",
+                "<b>וטמא.</b> אם אכל מאחת מאלה בטומאת הגוף מזבח כשר, אינו חייב משום אוכל קדשים בטומאת הגוף:"
+            ],
+            [
+                "<b>השוחט את המוקדשין.</b> כל היכא דנקט האי לישנא מיירי בנקבות:",
+                "<b>לאכול שליל.</b> שבמעיה:",
+                "<b>או שליא.</b> העור החופה את הולד. אין מחשבה זו פוסלת את הזבח. דשליל ושליא לאו גופא דזיבחא הוא:",
+                "<b>לא פיגל.</b> הכי קאמר, השוחט את המוקדשין לאכול שליל או שליא חוץ למקומו, לא פסל. ואם חשב לאכול מהן חוץ לזמנו, לא פיגל:",
+                "<b>חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול.</b> אם פגל בזבח ואכל מחלב שבדדיה, לא מחייב עליה משום פגול, דלאו גופא דזיבחא הוא:"
+            ],
+            [
+                "<b>להניח את דמו או את אמוריו למחר.</b> לא שיקטירם למחר, דהאי מחשבת חוץ לזמנו היא ופגול גמור הוי. אלא על מנת שיניח הכל למחר ולא יקטירם:",
+                "<b>ר׳ יהודה פוסל.</b> הואיל ומיפסל בהוצאה ובהנוח, מיפסל נמי במחשבת הוצאה והנוח. וכשם שאם הניחן למחר פסול, דדם נפסל בשקיעת החמה, כך אם חשב עליהן להניחם למחר, פסל:",
+                "<b>וחכמים מכשירין.</b> הואיל ולא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ לזמנו, וכן לא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ למקומו, אע״פ שחשב להניח למחר או להוציא חוץ למקומו, לא פסל. והלכה כחכמים. והא דלא פסל ר׳ יהודה במחשב בדמים הנתנין למטה לתת אותם למעלה הואיל ואם עשה כן פסל, משום דסבירא ליה לר׳ יהודה שהחושב לזרוק הדם על המזבח אפילו שלא במקומו כאילו חשב לזרקו במקומו, ובלבד שלא יחשוב לזרוק חוץ לעזרה:"
+            ]
+        ],
+        [
+            [
+                "<b>בית שמאי אומרים כל הנתנין על מזבח החיצון.</b> יש מהן שטעונין ארבע מתנות. ויש מהן שטעונין שתים שהם ארבע. ויש שטעונים מתנה אחת, כדתנן באידך פרקין. והשתא קאמר דכולן שלא נתן אלא מתנה אחת בדיעבד כפר, דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע, מדלא כתיב סביב דמשמע שתי מתנות שהן ארבע:",
+                "<b>ובחטאת שתי מתנות.</b> שלש פרשיות נאמרו בחטאות החיצונות בויקרא, אחת בשעיר נשיא, ושתים בחטאות יחיד, אחת בכבשה ואחת בשעירה. בשתים כתיב על קרנת חסר, והאחת מלא. ובית שמאי יש להן יש אם למקרא, הרי כאן ששה, ואין במזבח אלא ארבע, והשתים יתירות לא נאמרו אלא ששנאן הכתוב לעכב. ובית הלל סברי אהני מקרא דמשמע שש, ואהני מסורת דמשמע, ארבע הילכך טפי חדא אמסורת ובצר חדא ממקרא והוו להו חמש, ארבע למצוה וחד לעכב, ואם נתן מתנה אחת כפר:",
+                "<b>לפיכך.</b> חטאת וכל הזבחים לבית הלל, ולבית שמאי שאר הזבחים חוץ מחטאת, נתן את הראשונה כתקנה ואת השניה במחשבת אכילת בשר חוץ לזמנה, כיפר, וכשר הקרבן ליקרב ע״י מתנה ראשונה, דאין השניה מתרת הבשר, שהרי הותר ע״י מתנה ראשונה, הלכך אינה מפגלת:",
+                "<b>נתן את הראשונה חוץ לזמנה כו׳ פיגול וחייבין עליו כרת.</b> שאין מחשבת חוץ למקומו דשניה מוציאתו מידי פגול, שהרי הוקבע בראשונה שקרבו כל מתיריו:"
+            ],
+            [
+                "<b>אם חסר אחת מכל המתנות לא כפר.</b> דבפר העלם דבר כתיב (ויקרא ד׳) ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, ומקרא שאין צריך הוא, שהרי כל עבודותיו נתפרשו בו, אלא לכפול באזהרת הזאות שבו הוא דאתא. והכי משמע, ועשה לו כאשר כתבתי לך עשיותיו, ושנה עליהם לעכב שאם חסר אחת מן המתנות לא כפר:",
+                "<b>לפיכך (אם נתנן כולן כתקנן).</b> הואיל וכולן מתירות, אין זו מתרת בלא זו ואין זו מפגלת בלא זו:",
+                "<b>ואחת שלא כתקנה.</b> במחשבת חוץ לזמנו:",
+                "<b>פסול.</b> שלא הותר בראשונות:",
+                "<b>ואין בו כרת.</b> שאין מפגלים בחצי מתיר:"
+            ],
+            [
+                "<b>אלו דברים שאין חייבים עליהם</b> כרת באכילתן משום פגול:",
+                "<b>הקומץ.</b> אם קמץ על מנת לאכול שירים למחר, ונתפגלה המנחה שאינה נאכלת אלא ליום ולילה, אין האוכל את הקומץ בכרת, שאין פגול חל אלא על דבר שיש לו מתירין אחרים. דפגול משלמים ילפינן ליה דכתיב (ויקרא ז׳:כ״א) ואם האכל יאכל מבשר זבח שלמיו וגו׳, מה שלמים מיוחדים שיש להם מתירין בין לאדם בין למזבח, שהדם מתיר להקטיר האמורין למזבח, והאמורין מתירין הבשר לאדם, וחייבין עליהם משום פגול, אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול, לאפוקי כל הנך דחשיב במתניתין, שאין להם מתירין אלא הן עצמן מתירין לאחרים, שהאוכל מהן אינו חייב משום פגול:",
+                "<b>והלבונה.</b> אין אחר מתירה. אלא היא מתרת את המנחה, כמו הקומץ:",
+                "<b>מנחת נדבת כהנים.</b> כולה כליל ואינה נקמצת. הלכך אין אחר מתירה:",
+                "<b>מנחת כהן משיח.</b> דהיינו חביתי כהן גדול שהיא קריבה בכל יום מחציתה בבקר ומחציתה בערב:",
+                "<b>ומנחת נסכים.</b> לא גרסינן דהא מפליג פליגי בה. ויש חילוק בין באה עם הזבח לבאה בפני עצמה:",
+                "<b>והדם.</b> הוא המתיר:",
+                "<b>והנסכים הבאים בפני עצמן.</b> כגון שהתנדב מנחת נסכים בלא זבח, כדאמרינן במנחות, מתנדב אדם מנחת נסכים בפני עצמה. אי נמי, הביאה בשביל הזבח אלא שהביא זבחו היום ונסכיו למחר, דאמר מר ומנחתם ונסכיהם אפילו למחר. אבל אם הביאן עם זבחו ופגל בזבח, נתפגלו הנסכים:",
+                "<b>וחכמים אומרים אף הבאים עם הבהמה.</b> דכיון דיכול להקריב נסכים למחר, נמצא שאין הזבח מתירן ליקרב, אלא הן מתירין את עצמן. והלכה כחכמים:",
+                "<b>לוג שמן של מצורע.</b> שייריו נאכלין:",
+                "<b>אין חייבין עליו משום פגול.</b> אם פיגל באשם לא נפגל הלוג. ואע״פ שהלוג תלוי באשם, דכתיב (שם י״ד) על דם האשם, דאם לא נתן מדם האשם תחלה אין נתינת השמן כלום, אפילו הכי כיון דאדם מביא אשמו עכשיו ולוגו עד עשרה ימים, נמצא שאין האשם מתירו. וכיון דאין לו מתירים, אין חייבין עליו משום פגול:",
+                "<b>ור״מ אומר.</b> לוג הבא עם האשם בו ביום, חייבין עליו משום פגול אם פגל באשם. ואין הלכה כר״מ:",
+                "<b>בין לאדם בין למזבח.</b> או לזה או לזה:"
+            ],
+            [
+                "<b>העולה דמה מתיר את בשרה למזבח.</b> דכתיב (שם א) וזרקו את הדם, והדר וערכו:",
+                "<b>ואת עורה לכהנים.</b> דכתיב (שם ז) עור העולה אשר הקריב, אין לו אלא לאחר זריקה:",
+                "<b>חטאת העוף.</b> שהיא נאכלת לכהנים. נפקא לן מדכתיב לכל חטאתם, לרבות חטאת העוף דלא תימא נבילה היא:",
+                "<b>פרים הנששרפים.</b> פר כהן משיח ופר העלם דבר של צבור ופר יום הכיפורים:",
+                "<b>ושעירים הנשרפים.</b> שעיר של יום הכיפורים, ושעירי עבודה זרה. שכל אלו דמן טעון הזיה לפנים, ואימוריהן קרבין על מזבח העולה ושאר הבשר נשרף בבית הדשן. והואיל ודמן מתיר את אימוריהן ליקרב, אם פגל בהן ואכל את אימוריהן חייב עליהן משום פגול:",
+                "<b>כל שאינו על מזבח החיצון כשלמים.</b> דפגול, בשלמים הוא דכתיב, מה שלמים מיוחדים שמתן דמן על מזבח החיצון, אף כל שדמן נתון על מזבח החיצון. לאפוקי פרים הנשרפים ושעירים הנשרפים שדמן טעון הזיה ומתן דמים בפנים. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>קדשי נכרים.</b> שהנכרים נודרים נדרים ונדבות כישראל. דכתיב בפרשת אמור איש איש מבית ישראל אשר יקריב קרבנו לכל נדריהם ולכל נדבותם, ודרשינן איש, מה תלמוד לומר איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל:",
+                "<b>אין חייבין משום פגול נותר וטמא.</b> דפגול יליף מנותר בגזירה שוה דעון עון, ונותר יליף מטמא בגזירה שוה דחלול חלול, ובטמא כתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל, ולא מקדשי נכרים. ואין הלכה כרבי מאיר:",
+                "<b>דברים שאין חייבין עליהן משום פגול.</b> כגון הקומץ והקטורת וכל השנויין במשנתינו:",
+                "<b>חייבין משום טומאה.</b> האוכלן בטומאת הגוף חייב כרת:",
+                "<b>חוץ מן הדם.</b> דמיעטיה קרא דכתיב (שם י״ז) ואני נתתיו לכם, שלכם יהא כשאר חולין, ולא כקדשים. ועוד כתיב (שם) על המזבח לכפר, לכפרה נתתיו ולא למעילה. הלכך אין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול, אלא משום אוכל דם גרידא:",
+                "<b>בדבר שדרכן להאכל.</b> שדרך בני אדם לאכלן, ואע״פ שהוא מן הנקטרים, כגון קומץ ומנחת כהנים והדומים לה. אבל לבונה ועצים וקטורת אין חייבין עליהן משום טומאה. ורבנן פליגי עליה ומרבו להו לטומאה מקרא דכתיב (שם ז) והבשר אשר יגע בכל טמא, והבשר יתירא לרבות עצים ולבונה. והלכה כחכמים דעצים ולבינה נמי יש בהן משום טומאה. ואין לך עצים דמיטמאין אלא עצים של קרבן בלבד, שאם נגעה בהן טומאה אסור לשרפן על גבי המזבח:"
+            ],
+            [
+                "<b>לשם זבח.</b> לאפוקי שינוי קודש, כגון לשם זבח אחר:",
+                "<b>לשם זובח.</b> לאפוקי שינוי בעלים. כדילפינן לעיל בריש פרק קמא ממוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה כו׳:",
+                "<b>לשם אשים.</b> לאפוקי אם שחטו על מנת לעשותו חתיכות צלויות בגחלים:",
+                "<b>לשם ריח.</b> לאפוקי אם צלאן תחלה חוץ למערכה, דתו לא מסקי ריחא:",
+                "<b>לשם הנחת רוח.</b> נחת רוח להקב״ה שאמר ונעשה רצונו. וכל הני ילפינן להו מדכתיב אשה ריח ניחוח:",
+                "<b>לשם חטא.</b> לשם חטאו שהוא מביאו עליו:",
+                "<b>אף מי שלא היה בלבו לשם אחד מכל אלו.</b> אלא שחטו סתם, כשר:",
+                "<b>שהוא תנאי ב״ד.</b> שישחוט סתם ולא לימא לשמן, דלמא אתי למימר שלא לשמן:",
+                "<b>שאין המחשבה הולכת אלא אחר העובד.</b> הלכך אי הוה אומר שלא לשמן אף כי אמרו הבעלים לשמן, לאו מידי הוא, דלאו בדידהו תליא מילתא, דכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב. והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו מקומן של זבחים, קדשי קדשים.</b> עולות חטאות ואשמות:",
+                "<b>שחיטתן בצפון.</b> עולה, בהדיא כתיב בה (שם א׳) ושחט אותו על ירך המזבח צפונה. חטאת, כתיב בה (שם ו) במקום אשר תשחט העולה תשחט החטאת. אשם, כתיב ביה (שם ז) במקום אשר ישחטו את העולה ישחטו את האשם:",
+                "<b>שחיטתן בצפון.</b> והא דלא תני הכא וקבול דמן בכלי שרת בצפון, אע״ג דכולהו קבלת דמן בצפון במקום שחיטה, דסמוך לשחיטה כתיב ולקח מדם הפר, אלא, משום דאיכא אשמו של מצורע שהכהן היה מקבל מקצת דמו בכפו, דכתיב (שם י״ד) ולקח הכהן מדם האשם ונתן, מה נתינה בעצמו של כהן, באצבעו, אף לקיחה בעצמו של כהן, משום הכי לא כתב הכא וקבול דמן, שאין קבול דמן שוה. ומשום דלא סגי ליה בלא קבלת כלי, שלאחר שקבל כהן אחד למקצת דם בידו היה כהן אחר מקבל הדם בכלי, משום הכי הדר תני בהדיא אשם מצורע אשם תלוי שחיטתן בצפון וקיבול דמן בכלי שרת בצפון:",
+                "<b>פר ושעיר של יום הכפורים.</b> אע״ג דצפון כעולה הוא דכתיב, הקדים תנא לחטאות ברישא, דאיידי דאתיא מדרשא חביבא ליה. וחטאות פנימיות איידי דנכנס דמן לפני ולפנים חביבא ליה ואקדמינהו לשאר חטאות. ואינהו נמי שחיטתן בצפון דכתיב (שם ד) ושחט את החטאת במקום העולה, וקרא יתירא הוא, דהא כתיב במקום אשר תשחט העולה תשחט החטאת, אלא זה בנה אב לכל החטאות שיהו טעונות צפון:",
+                "<b>וקבול דמן בכלי שרת.</b> דכתיב בעולת סיני (שמות כ״ד:ו׳) וישם באגנות, וממנו למדו כל הזבחים להיות טעונים כלי:",
+                "<b>הזיה על בין הבדים.</b> עומד בין שני בדי ארון ומזה אחת למעלה ושבע למטה כנגד עוביה של כפורת, ולא היו נוגעים בה:",
+                "<b>ועל הפרוכת.</b> דכתיב (ויקרא ט״ז:ט״ז) וכן יעשה לאהל מועד:",
+                "<b>ועל מזבח הזהב.</b> כדכתיב ויצא אל המזבח. בסדר עבודת יום הכיפורים בפרשת אחרי מות:",
+                "<b>מתנה אחת מעכבת.</b> כדאמרן בפרק בית שמאי (זבחים דף ל״ו) דבפר העלם דבר כתיב ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, וקרא יתירא הוא, לעכב שאם חסר אחת מן המתנות לא כפר. ודרשינן ועשה לפר, זה פר יום הכיפורים, דבדידיה נמי מתנה אחת מעכבת כמו פר העלם דבר:",
+                "<b>שיירי הדם היה שופך על יסוד מערבי.</b> כדכתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה אשר פתח אוהל מועד, ואוהל מועד למערבו של מזבח החיצון היה:",
+                "<b>אם לא נתן.</b> שירי הדם ליסוד, לא עכב הכפרה. דבתר הזאות ומתן דמים לפנים כתיב (שם י״ו) וכלה מכפר את הקדש, דמשמע שכבר שלמו כל הכפרות כולן:"
+            ],
+            [
+                "<b>פרים הנשרפים.</b> פר העלם ופר כהן משיח, שאין נאכלים לכהנים אלא נשרפים חוץ לירושלים:",
+                "<b>ושעירים הנשרפים.</b> שעירי עבודה זרה. שהוקשו לפר העלם לכל דבריהם:",
+                "<b>הזיה על הפרוכת.</b> שבע הזיות על הפרוכת. אבל בין הבדים לא כתיב בהו הזיה כמו בפר של יום הכיפורים דכתיב ביה (שם) והזה באצבעו על פני הכפורת:",
+                "<b>אלו ואלו.</b> של יום הכיפורים ושאר הנשרפים:",
+                "<b>נשרפים בבית הדשן.</b> למקום שמוציאים שם את הדשן של מזבח החיצון, דכתיב ביה (שם ו׳) והוציא את הדשן אל מחוץ למחנה. ובפרים הנשרפים כתיב (שם ד׳) אל שפך הדשן ישרף:"
+            ],
+            [
+                "<b>אלו הן חטאות הצבור.</b> שאנו צריכין להזכירם, שהרי הפנימיות כבר נשנו:",
+                "<b>שעירי ראשי חדשים ושל מועדות.</b> שהן על מזבח החיצון:",
+                "<b>שחיטתן בצפון.</b> שהרי למדנו בבנין אב לכל החטאות שהן טעונות צפון:",
+                "<b>עלה בכבש ופנה לסובב.</b> מפני שדמה ניתן על הקרנות ובאצבע, צריך לעמוד על גבי סובב. אבל בכל שאר הדמים שהן התחתונים מן החוט ולמטה, עומד על הרצפה אצל זוית המזבח וזורק מן הכלי, וכל מקום שיגיע למזבח כשר:",
+                "<b>ובא לו לקרן דרומית מזרחית.</b> שבה הוא פוגע ראשון, כדקיימא לן [יומא דף ט״ו] כל פינות שאתה פונה לא יהיו אלא דרך ימין, והכבש בדרום, וכשעולה בו ופניו למזבח נמצא ימינו למזרח, ופונה לימינו למזרח ובא לו לאותה הקרן והולך ומקיף בסובב דרך ימין ופניו למזבח מן הדרום למזרח וממזרח לצפון ומצפון למערב דהיינו דרך ימין. ואמה על אמה ברום אמה הנתון בראש המזבח בכל זוית וזוית שבה, קרוי קרן:",
+                "<b>על יסוד דרומית.</b> דילפינן ירידתו מן הכבש בחטאות החיצונות ושיירי הדם בידו, מיציאתו מן ההיכל ושיריים הפנימים בידו, מה יציאתו מן ההיכל היה נותן שיירי הדם בסמוך לו שהוא יסוד מערבי כדכתיב (ויקרא ד׳:ז׳) אשר פתח אהל מועד, דהיינו לצד מערב שהוא סמוך להיכל, אף ירידתו מן הכבש נותן השיריים בסמוך לו, דהיינו יסוד דרומי סמוך לכבש, שהכבש בדרום:",
+                "<b>לפנים מן הקלעים.</b> לפי שבמשכן היו קלעים היקף לחצר אהל מועד, ובחטאת כתיב (שם ו) במקום קדוש תאכל בחצר אוהל מועד. ובבית עולמים היתה חומת העזרה במקום הקלעים:",
+                "<b>לזכרי כהונה.</b> דגבי חטאת ואשם ומנחה כתיב כל זכר בכהנים יאכל אותה:",
+                "<b>בכל מאכל.</b> משום דבעי למתני בפסח דאינו נאכל אלא צלי, תנא בכולהו בכל מאכל:",
+                "<b>ליום ולילה.</b> דכתיב (שם ז׳) ובשר זבח תודת שלמיו ביום קרבנו, יאכל, למדנו לתודה שנאכלת ליום אחד. חטאת ואשם מנין, תלמוד לומר זבח:",
+                "<b>עד חצות.</b> סייג עשו חכמים לתורה להרחיק את האדם מן העבירה. דהא קרא לא יניח ממנו עד בוקר קאמר:"
+            ],
+            [
+                "<b>העולה קדשי קדשים.</b> היא. ליפסל ביוצא, ובטבול יום, ובמחוסר כפורים ומועלים בה. ומשום דלא כתיב בה בקרא קודש קדשים היא כמו בחטאת ואשם, אשמועינן תנא הכא דהיא נמי קדשי קדשים כחטאת ואשם, שהרי היא שוה להם למקום שחיטתן וקבלת דמן:",
+                "<b>שתי מתנות.</b> בקרן מזרחית צפונית, ובקרן מערבית דרומית שכנגדה באלכסון. וטעמא, משום דקרן מזרחית דרומית לא היה לו יסוד לפי שלא היה בחלקו של בנימין שנתנבא יעקב עליו (בראשית מ״ט:כ״ז) בבקר יאכל עד, באחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, ואותו הקרן לא היה בחלקו, שהמזבח היה תופס בחלקו של יהודה אמה במזרחו ואמה בדרומו כל אורך מזרח ודרום בעובי אמה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. נמצא יסוד לשלש הקרנות. הלכך היה מתחיל בקרן צפונית מזרחית. הואיל וקרן דרומית מזרחית אין לה יסוד לפי שלא היה בחלקו של טורף שנתנבא עליו יעקב. ועולה טעונה תחלת מתן דמה כנגד היסוד, הלכך בעי הנך תרתי דאמרן. דשתי מתנות שהן ארבע בעינן, כדי שיהא מתן הדם בארבע רוחות המזבח, דכתיב (ויקרא א׳:ה׳) וזרקו את הדם על המזבח סביב, אי וזרקו יכול יזרקנו בזריקה אחת, תלמוד לומר, סביב ואי אפשר להקיף בזריקה אחת. אי סביב יכול יקיפנו כחוט, תלמוד לומר וזרקו, ואין זריקה אלא מרחוק, וכחוט אי אפשר להקיף אלא באצבע. הא כיצד, נותן שתי מתנות שהן ארבע:",
+                "<b>וטעונה הפשט ונתוח.</b> כדכתיב (שם) והפשיט את העולה ונתח אותה לנתחיה:",
+                "<b>וכליל לאישים.</b> כולה נשרפת על גבי האש:"
+            ],
+            [
+                "<b>זבחי שלמי צבור.</b> כבשי עצרת:",
+                "<b>אשם גזילות.</b> האמור בשבועת הפקדון:",
+                "<b>אשם מעילות.</b> הנהנה מן ההקדש:",
+                "<b>אשם שפחה חרופה.</b> הבא על שפחה שחציה שפחה וחציה בת חורין המיועדת לעבד עברי שמותר בשפחה ובבת חורין:",
+                "<b>אשם נזיר.</b> שנטמא במת. דכתיב ביה (במדבר ו׳:י״ב) והזיר לה׳ את ימי נזרו [וגו׳]:",
+                "<b>אשם תלוי.</b> ספק שגג בדבר שחייבין על זדונו כרת, ספק לא שגג. והוא כתיב בויקרא אצל אשם מעילות:",
+                "<b>אשם ודאי.</b> לא גרסינן. שכל אלו אשם ודאי הן, חוץ מאשם תלוי:",
+                "<b>שתי מתנות שהן ארבע.</b> דבאשם נמי כתיב זריקה וכתיב סביב:",
+                "<b>ונאכלין לפנים מן הקלעים.</b> דכתיב באשם (במדבר י״ח:י׳) בקודש הקדשים תאכלנו. וזבחי שלמי צבור סמך אותן הכתוב לחטאת דכתיב (ויקרא כ״ג:י״ט) ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח שלמים, לומר לך שדינן כחטאת שאין נאכלין אלא לפנים מן הקלעים ולזכרי כהונה. אבל אין טעונים ארבע מתנות כחטאת, שאין לך בכל הקרבנות מי שטעון ארבע מתנות אלא חטאת בלבד:"
+            ],
+            [
+                "<b>התודה ואיל נזיר קדשים קלים.</b> אין מועלין בהן:",
+                "<b>שחיטתן בכל מקום.</b> אין טעונין שחיטה בצפון:",
+                "<b>ונאכלים בכל העיר.</b> דגבי חטאת כתיב (שם י׳) ואכלתם אותה במקום קדוש, ואין שלמים במקום קדוש אלא במקום טהור דהיינו בכל העיר שהוא מקום טהור מליכנס שם מצורעים:",
+                "<b>לכל אדם.</b> לזרים:",
+                "<b>ליום ולילה.</b> בתודה כתיב (שם ז׳) ביום קרבנו יאכל לא יניח ממנו עד בוקר. ותניא, תודת שלמיו, לרבות שלמי נזיר:",
+                "<b>המורם מהם.</b> חזה ושוק שנתן מהן לכהן כשאר שלמים, דתודה לשלמים אתקוש דכתיב (שם) וזאת תורת זבח השלמים וגו׳ אם על תודה וגו׳. וארבע חלות מארבע מינים שבה כדכתיב (שם) אחד מכל קרבן לכהן הזורק וגו׳, ומורם מאיל נזיר, זרוע בשלה וחזה ושוק וחלת מצה אחת ורקיק אחד:",
+                "<b>כיוצא בהן.</b> נאכלים בכל העיר ליום ולילה:",
+                "<b>לכהנים לנשיהם.</b> כדכתיב (שם י׳) ואת חזה התנופה וגו׳ תאכלו במקום טהור אתה ובניך ובנותיך:"
+            ],
+            [
+                "<b>שחיטתן בכל מקום בעזרה.</b> שלש פרשיות נאמרו בשחיטת שלמים, חדא בבן בקר, וחדא בכשב, וחדא בעז. בקמייתא כתיב ושחטו פתח אהל מועד, ובתרתי בתרייתא כתיב לפני אהל מועד, להכשיר את כל הרוחות שבעזרה, דלפני משמע כל שלפני ההיכל:",
+                "<b>לשני ימים ולילה אחד.</b> דהכי כתיב בשלמים (שם ז׳) והנותר מבשר הזבח ביום השלישי באש ישרף:"
+            ],
+            [
+                "<b>והמעשר.</b> מעשר בהמה:",
+                "<b>ודמן טעון מתנה אחת.</b> דלא כתיב בהו סביב, אלא ואת דמם תזרוק כתיב גבי בכור. והנך נמי מהתם ילפינן, מד, לא כתיב ואת דמו אלא ואת דמם:",
+                "<b>כנגד היסוד.</b> במקום שיש יסוד תחתיו, למעוטי מזרחית דרומית שאין שם יסוד כדאמרן. ובכור ומעשר ופסח טעונים יסוד, דילפינן זריקה זריקה לגזירה שוה מעולה, ובעולה כתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה:",
+                "<b>שינה באכילתן.</b> זה מזה. אע״פ שהשוה אותן למתן דמים:",
+                "<b>הבכור נאכל לכהנים.</b> כדכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך:",
+                "<b>והמעשר לכל אדם.</b> שלא מצינו בכל התורה שיהיה לכהנים חלק בו:",
+                "<b>ונאכלין בכל העיר.</b> דכתיב (דברים י״ב:ה׳-ו׳) והבאתם שמה עולותיכם וזבחיכם ואת מעשרותיכם. ותניא, בשני מעשרות הכתוב מדבר, חד מעשר בהמה, וחד מעשר דגן. וכתיב בההוא קרא ובכורות בקרכם וצאנכם, ומדלא קבע להו מחיצה שמע מינה דמעשר ובכור נאכלים בכל העיר:",
+                "<b>לשני ימים ולי, לה אחד.</b> דבבכור הוא אומר ובשרם יהיה לך כחזה התנופה וכשוק הימין, הקישו הכתוב לחזה ושוק, מה חזה ושוק של שלמים לשני ימים ולילה אחד, אף בכור לשני ימים ולילה אחד, ומעשר כבכור:",
+                "<b>למנוייו.</b> לאותם שנמנו בדמי לקיחתו כדכתיב (שמות י״ב:ד׳) איש לפי אכלו תכוסו:"
+            ]
+        ],
+        [
+            [
+                "<b>קדשי קדשים.</b> כאילו נשחטו בצפון. דכתיב (שם כ׳) וזבחת עליו את עולותיך ואת שלמיך, כולו כשר לעולה וכולו כשר לשלמים, ואע״ג דעולה טעונה צפון ואין שלמים טעונים צפון:",
+                "<b>מחצי המזבח ולצפון כצפון.</b> דמשמע ליה חציו לעולותיך וחציו לשלמיך. דאי סלקא דעתך כולו לעולה כשר, השתא כולו לעולה אמרת דכשר, כולו לשלמים ששחיטתן בכל מקום מיבעיא. ואידך, איצטריך, סלקא דעתך אמינא עולה דדחיק לה מקום, שלא הוכשרו לה שאר הרוחות, ופעמים שהעולות מרובות וצר להם המקום, לפיכך הכשיר להם ראש המזבח, אבל שלמים דלא דחיק להו המקום לא הכשיר להם ראש המזבח, קמ״ל. והלכה כרבי יוסי:",
+                "<b>היו נקמצות בכל מקום.</b> ואינם טעונות צפון. דלא קבע הכתוב מקום לקמיצה:",
+                "<b>לפנים מן הקלעים לזכרי כהונה.</b> דכתיב (במדבר י״ח) לכל קרבנם ולכל מנחתם, וסמיך ליה בקודש הקדשים תאכלנו כל זכר יאכל אותו:",
+                "<b>ליום ולילה עד חצות.</b> דילפינן ממנחת לחמי תודה:"
+            ],
+            [
+                "<b>חטאת העוף היתה נעשית בקרן מערבית דרומית.</b> משום דמנחת חוטא קרויה חטאת, דכתיב במנחת חוטא (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא. ומשמע נמי שהחטאת קרויה מנחה. דחטאת נהפכה להיות מנחה בדלי דלות, ומנחה מצינו שטעונה הגשה בקרן מערבית דרומית דכתיב (שם ו) הקרב אותה בני אהרן לפני ה׳ אל פני המזבח, איזהו רוח שהוא לפני ה׳ ואל פני המזבח, הוי אומר זו רוח מערבית דרומית, דלפני ה׳ הוא מערב, ופני המזבח הוא הדרום ששם היה הכבש, ומה מנחה טעונה הגשה בקרן מערבית דרומית, אף חטאת העוף עבודתה בקרן מערבית דרומית. והזאת דמה היא עיקר עבודתה:",
+                "<b>בכל מקום היתה כשרה.</b> למליקתה:",
+                "<b>אלא זה היה מקומה.</b> להזאתה. והכי מפרש לה בגמרא:",
+                "<b>מלמטה.</b> למטה מחוט הסקרא:",
+                "<b>הגשות.</b> של מנחות קודם קמיצתן, כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>ושיירי הדם.</b> של חטאות החיצונות היה שופך אל יסוד דרומי. כדילפינן בפרק איזהו מקומן:",
+                "<b>ניסוך המים.</b> בחג הסוכות:",
+                "<b>והיין.</b> בכל יום. ששם היו השיתין ולא היה אפשר לנסך כי אם שם:",
+                "<b>ועולת העוף כשהיא רבה במזרח.</b> דעיקר מקומה בקרן דרומית מזרחית, מפני שקרובה לבית הדשן לזרוק שם מוראה ונוצה, כדכתיב (שם א׳) והשליך אותה וגו׳ אל מקום הדשן. וכשהיא רבה שם שיש כהנים הרבה באותה הקרן עסוקים בעולות ואין לזה מקום לעמוד בסובב דעולת העוף נעשית למעלה, בא לו לקרן דרומית מערבית, שאף היא סמוכה לבית הדשן יותר משאר שתי קרנות, שבית הדשן סמוך לכבש היה במזרחו של כבש ולדרומו של מזבח:"
+            ],
+            [
+                "<b>ומקיפים דרך שמאל.</b> מקיפים את המזבח בשביל צרכי עבודה. כגון למתן דמי חטאות ולסידור מערכה או להפך אברים בצנורא, ויורדים במערבו של כבש שהיא שמאל העולין למזבח בעלייתן:",
+                "<b>חוץ מן העולה לג׳ דברים אלו.</b> הנעשים בקרן מערבית דרומית, שהן ניסוך המים והיין ועולת העוף, שכשהוא עולה למזבח פונה לסובב לשמאל באותה הקרן וכשגמר חוזר על עקב דרך עלייתו. בניסוך המים והיין, שמא יתעשנו בעשן המזבח בעוד שהוא פונה דרך ימין ומקיף לשמאל ויפיגו טעמן וריחן, ואנן בעינן תמימים יהיו לכם ונסכיהם שיהיו הנסכים תמימים. ועולת העוף נמי שמא תתעשן ותמות:"
+            ],
+            [
+                "<b>היה מולק את ראשה.</b> אוחז שתי גפיה בשתי אצבעותיו זרת וקמיצה של ידו השמאלית, והעוף על גבי ידו ופניו של עוף לצד גב ידו שיהיה העורף למעלה, ומותח צוארו הגרון על רוחב של שתי אצבעותיו אצבע ואמה. ומולק בצפרנו. וזו אחת מעבודות קשות שבמקדש:",
+                "<b>ואינו מבדיל.</b> הראש מן הגוף. אלא חותך שדרה ומפרקת ורוב בשר עמו עד שמגיע לושט או לקנה ונוטל סימן אחד לבדו ומולק, כדכתיב ולא יבדיל:",
+                "<b>ומזה מדמה.</b> אוחז בעוף ומזה. שלא היה מזה לא בכלי ולא באצבע אלא בגופו של עוף:",
+                "<b>היה מתמצה.</b> שמקרב בית מליקתו למזבח ודוחקו בקיר והדם מתמצה ויורד ליסוד. דבחטאת העוף כתיב (ויקרא ה׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, איזהו קיר שהשירים שלו מתמצין ליסוד. הוי אומר זה קיר התחתון, דהיינו מן החוט ולמטה. דאי קיר העליון, דהיינו מן החוט ולמעלה, פעמים שהיה מתמצה לסובב, כיון שעושה למעלה מן הסובב שהחוט למטה מן הסובב אמה:"
+            ],
+            [
+                "<b>עלה בכבש.</b> לפי שעולת העוף נעשית למעלה, דלא כתיב בעולת העוף יסוד, אלא בחטאת העוף בלבד. ובבהמה איפכא, דחטאת בהמה נעשית למעלה דכתיב בה קרנות המזבח, ועולת בהמה למטה דכתיב (שם ד׳) אל יסוד מזבח העולה, תלה היסוד בעולה:",
+                "<b>בא לו לקרן דרומית מזרחית.</b> לפי שהיא קרובה לבית הדשן ששם משליך המוראה והנוצה:",
+                "<b>ממול ערפה.</b> מול הרואה את ערפה. והוא אחורי הצואר. ואע״פ שלא נאמר בעולה מול עורף, למדנו בה מול עורף מחטאת:",
+                "<b>ומבדיל.</b> חותך שני סימנים. דמדכתיב בחטאת העוף ולא יבדיל, למדנו שבעולת העוף מבדיל:",
+                "<b>והקיף בית מליקתו למזבח.</b> מקרב ודוחק בית המליקה בקיר המזבח כדי שיתמצה הדם:",
+                "<b>וספגו במלח.</b> לשון שאיבה ולקיחה, כמו סופג את הארבעים. אף כאן נותן עליו מלח כדי שיהא הראש מושך ומקבל המלח. פירוש אחר, ספגו בגימ״ל כמו סופקו בקו״ף, לשון ויספוק את כפיו (במדבר כ״ד):",
+                "<b>מוראה.</b> זפק:",
+                "<b>נוצה.</b> קודר בו כמין ארובה ונוטל כל העור והנוצה שכנגד הזפק עם הזפק ומשליך:",
+                "<b>שסע.</b> את העוף בין אגפים ולא היה מבדיל:"
+            ],
+            [
+                "<b>הבדיל בחטאת.</b> שמלק שני סימנים בחטאת:",
+                "<b>או לא הבדיל בעולה.</b> שמלק בה סימן אחד:",
+                "<b>פסול.</b> דכל שינוי שהוא לפני עבודת הדם פסול:",
+                "<b>ולא מיצה דם הגוף פסולה.</b> דעיקר דמים בגוף הוא דשכיחי:"
+            ],
+            [
+                "<b>חטאת העוף שמלקה שלא לשמה.</b> מליקה בעוף במקום שחיטה בבהמה. ומיצוי בעוף במקום זריקת הדם בבהמה. והמחשבה הפוסלת בשחיטה וזריקת דם בבהמה, פוסלת במליקה ובמיצוי הדם בעוף. אבל קבלה והלוך אין בעוף:",
+                "<b>עולת העוף כשרה.</b> כדתנן בריש פרק קמא גבי בהמה, כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:",
+                "<b>לאכול דבר שדרכו לאכול.</b> חטאת העוף:",
+                "<b>להקטיר דבר שדרכו להקטיר.</b> עולת העוף:",
+                "<b>שלא לשמה.</b> אין מוציא עולה מידי פגול, לפי שהיא כשרה שלא לשמה. וכולה מתניתין מפורשת לעיל פרק ב׳:"
+            ]
+        ],
+        [
+            [
+                "<b>חטאת העוף שעשאה למטה.</b> מחוט הסקרא, כהלכתה שהיא נעשית למטה, כדאמרן בפרקין דלעיל:",
+                "<b>כמעשה חטאת.</b> בהזאה ומיצוי:",
+                "<b>לשם חטאת.</b> אף על פי ששינה בסדר מליקה כגון שמלק והבדיל, ובחטאת נאמר ולא יבדיל:",
+                "<b>כשרה.</b> הואיל ונעשית למטה ובשאר עבודות כהלכתה:",
+                "<b>כמעשה חטאת לשם עולה וכו׳ פסולה.</b> דחטאת שלא לשמה פסולה:",
+                "<b>כמעשה כולם.</b> כלומר כמעשה אחד מכולם האמורים כאן, ואפילו כמעשה חטאת לשם חטאת, הואיל ועשאה למעלה פסולה:"
+            ],
+            [
+                "<b>עולת העוף שעשאה למעלה.</b> כהלכתה שהיא נעשית למעלה:",
+                "<b>כמעשה עולה לשם עולה.</b> אף על פי ששינה במליקתה שלא הבדיל, ומן הדין היה לו להבדיל, אפילו הכי כשרה:",
+                "<b>כמעשה עולה לשם חטאת כשרה.</b> דכל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:",
+                "<b>עשאה למטה כמעשה כולן.</b> כמעשה אחד מכולן, ואפילו כמעשה עולה לשם עולה:",
+                "<b>פסולה.</b> הואיל ועשאה למטה פסולה:"
+            ],
+            [
+                "<b>וכולן אינן מטמאות בבית הבליעה.</b> אע״פ שנפסלו, מליקתן מטהרתן מידי נבילה, ואין מטמאין בבית הבליעה כדין נבלת עוף טהור שהאוכלה אע״פ שלא נגע בה כגון שתחבה לו חבירו בבית הבליעה נטמא טומאה חמורה לטמא בגדים שעליו, אבל אלו אף על פי שאין מליקתן מתירתן באכילה מפני הפסול שאירע בהן, מכל מקום מטהרתן ומוציאתן מידי נבילה:",
+                "<b>ומועלין בהן.</b> הנהנה מהן בשוה פרוטה מביא קרבן מעילה כדין כל נהנה מן ההקדש. ואפילו חטאת, הואיל ונפסלה ולא היה בה שעת היתר לכהנים, לא יצאה מידי מעילה:",
+                "<b>חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת.</b> דכשרה היא ויש בה שעת היתר לכהנים, ושוב אין בה מעילה אפילו לזר:"
+            ],
+            [
+                "<b>ר׳ אליעזר אומר מועלים בה.</b> דהא עולה היא ומי הוציאה ממעילתה, והלא שעת היתר לכהנים לא היה לה:",
+                "<b>רבי יהושע אומר אין מועלים בה.</b> דכיון דשינה שמה ומעשיה ומקומה לשם חטאת, נעשית חטאת:",
+                "<b>ומה חטאת העוף שאין מועלים בה.</b> כששחטה לשמה, שהרי נאכלת לכהנים:",
+                "<b>שינה את שמה.</b> נפסלה ולא באה לכלל היתר:",
+                "<b>מועלים בה.</b> דהא רבי יהושע גופיה לא פליג עליה:",
+                "<b>לדבר שיש בו מעילה.</b> לשם עולה:",
+                "<b>ששחטן בדרום.</b> לשם שלמים, יוכיחו:",
+                "<b>ששינה שמן ומעשיהן לדבר שאין בו מעילה.</b> שקדשים קלים אין מעילה אלא באימוריהן:",
+                "<b>ומועלים בהן.</b> מפני שנפסלו בשינוי מקומן ולא הוציאתן זריקתן מידי מעילה:",
+                "<b>איסור והיתר.</b> קדשים קלים יש באימוריהן משום מעילה ואין בבשרן משום מעילה:",
+                "<b>בדבר שכולו היתר.</b> בחטאת העוף שאין בו צד מעילה. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מלק בשמאל.</b> דמליקתו פסולה. שכל מקום שנאמר אצבע וכהונה אינו אלא של ימין:",
+                "<b>או בלילה.</b> דאין מליקה בלילה, דרחמנא אמר ביום צוותו:",
+                "<b>אינן מטמאין.</b> הואיל ופסולן בקודש ואהני מליקה דידהו שאם עלו לא ירדו:",
+                "<b>שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה.</b> ואף על פי שאסורים באכילה:",
+                "<b>מלק בסכין.</b> לאו מליקה היא ולאו שחיטה היא, דהא מליקה בצפורן היא בעצמו של כהן:",
+                "<b>מלק חולין בפנים.</b> דלא שייך מליקה בחולין אלא בקדשים בפנים, והמולק חולין בכל מקום או קדשים בחוץ הוי כאילו נוחר או מעקר, ואין אותה מליקה מוציאה מידי נבילה:",
+                "<b>תורין שלא הגיע זמנן.</b> תורים גדולים, כשרים, קטנים פסולים. בני יונה, קטנים כשרים, גדולים פסולים:",
+                "<b>ושיבש גפה.</b> דמחוסר אבר פסול אף בעופות. דהא דקיימא לן אין תמות וזכרות בעופות, הני מילי כגון דוקין שבעין שאין מומן ניכר, אבל מחוסר אבר, הקריבהו נא לפחתך:",
+                "<b>מטמא בבית הבליעה.</b> דלא מהני מליקה דידהו למידי, שאפילו עלו ירדו:",
+                "<b>כל שאין פסולן בקודש.</b> שנפסלו קודם שבאו לעזרה. וכל שאין פסולן בקודש אמרינן לקמן בפרק המזבח מקדש, דאם עלה ירד. אבל אותן שפסולן בקודש כגון הקדשים הראויין אלא שנפסלו בעבודותיהן, אין מטמאין, דהא אהני להו מליקה דאם עלו לא ירדו:",
+                "<b>כל הפסולים.</b> כגון זר, ואונן וטבול יום ומחוסר כפורים וכל אותן השנויין בריש פ״ב:",
+                "<b>ואינן מטמאות בבית הבליעה.</b> שאף על פי שאין מליקתן מתרת קדשים באכילה. מכל מקום מוציאתן מידי נבלה:"
+            ],
+            [
+                "<b>אינה מטמאה בבית הבליעה.</b> דמליקתה מטהרתה מידי נבלה:",
+                "<b>ר׳ יהודה אומר מטמאה בבית הבליעה.</b> דסבירא ליה לר״י דלא אהני שחיטה בעוף של חולין ולא מליקה בקדשים בטריפה בעוף להוציאה מידי נבילה:",
+                "<b>אינו דין שתהא שחיטה כו׳.</b> וכיון דילפת ששחיטה מטהר את הטריפה בעוף בחולין מק״ו, ילפינן מליקת קדשים מינה בבנין אב, מה מצינו בשחיטה כו׳, אף מליקה המכשרת באכילה תטהר טריפתה מטומאתה:",
+                "<b>רבי יוסי אומר דיה כו׳.</b> כיון דלא אשכחן בהדיא דשחיטה מוציאה מידי נבילה בעוף, אלא מק״ו מנבלת בהמה אתה בא ללמוד, דיה שתהא כנבלת בהמה ששחיטתה מטהרתה מידי נבילה ולא מליקתה, דדיו לבא מן הדין להיות כנדון. ושלש מחלוקות בדבר, ר״מ סבר, אחד שחיטה ואחד מליקה מוציאה בעוף מידי נבלה. ור׳ יהודה סבר, בין שחיטה בין מליקה לא מהני בטריפה בעוף להוציאה מידי נבלה. ור׳ יוסי סבר, שחיטה מהניא, מליקה לא מהניא. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הזבחים שנתערבו בחטאות המתות.</b> הכי קאמר, כל הזבחים שנתערבו בהם חטאות המתות, או שור הנסקל:",
+                "<b>אפילו אחת בריבוא ימותו כולן.</b> דכיון דנתערבו באיסורי הנאה אין תקנה לפדותם דנימא ירעו עד שיסתאבו. ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי. וחטאות המתות הן חמשה, ואלו הן, ולד חטאת, ותמורת חטאת, וחטאת שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה. אלו חמש חטאות מניחין אותן במקום סגור עד שימותו מאליהן, והן נקראין חטאות המתות:",
+                "<b>בשור שנעבדה בו עבירה.</b> שהוא נפסל בה להקרבה. כגון שהמית את האדם על פי עד אחד שאינו אסור להדיוט, לפי שאינו נסקל אלא על פי שני עדים:",
+                "<b>או על פי הבעלים.</b> שבאו בעלים לב״ד והודו שהמית, דאפטר ליה מסקילה דמודה בקנס פטור. אבל לגבוה נאסר, דקיי״ל, ומן הצאן, להוציא את הנוגח:",
+                "<b>ורובע ונרבע.</b> על פי עד אחד, או על פי הבעלים, או קודם שנגמר דינו, או שהיה אותו שהמית והרובע והנרבע [של] נכרי. שנאסר לגבוה ולא להדיוט:",
+                "<b>מוקצה.</b> שהפרישוהו לקרבן לעבודה זרה, ונעבד נמי, שניהם מותרים להדיוט:",
+                "<b>באתנן ומחיר.</b> כל הני חולין נינהו, וזבח אחד מעורב בהן, כולן ירעו. שאי אפשר לשחוט אחד מהם בלא מום, שמא זהו הזבח. והשוחט קדשים בחוץ חייב כרת. ולמכרן לצרכי עולות אי אפשר, שהרי פסולים:",
+                "<b>ויביא בדמי היפה שבהן מאותו המין.</b> אם חטאת חטאת ואם עולה עולה. ויקח מעות כשיעור דמי היפה שבכולן ויאמר, כל מקום שהוא הזבח יהא מחולל על המעות הללו:",
+                "<b>נתערב.</b> זבח אחד בחולין כשרים הרבה:",
+                "<b>ימכרו החולין.</b> כולן:",
+                "<b>לצריכי אותו המין שהיה הזבח שנתערב בהן.</b> ונמצאו כולן קדשים ממין אחד אלא שאין ידוע מי בעליו של כל אחד ואחד, שהרי הזבח הראשון שם בעליו עליו ואין ידוע איזהו. ותקנתו, שיקריב כל אחד לשם מי שהוא ויאמר כשיקריב כל אחד, הרי הוא לשם בעלים שלו:"
+            ],
+            [
+                "<b>מין במינו.</b> חטאת בחטאת, עולה בעולה, שלמים בשלמים, אלא שהן של בעלים הרבה:",
+                "<b>יקריב כל אחד לשם מי שהוא.</b> ולא יזכיר שם אדם. והני מילי בקרבנות של נשים דלא בעי סמיכה, דכתיב בני ישראל וסמך, בני ישראל סומכים ואין בנות ישראל סומכות. אבל בקרבן אנשים דבעי סמיכה, לא:",
+                "<b>מין בשאינו מינו ירעו.</b> שאי אפשר בהקרבה, שחלוקין במתן דמים או בהקטרתן או באכילתן:",
+                "<b>ויפסיד המותר מביתו.</b> שאם מכר אחד מהן בשנים והאחר באחד, צריך להביא מכל מין בשנים, כיון שאין ידוע מאיזה מין הוא אותו שנמכר בשנים, ונמצא מפסיד אחד מביתו:",
+                "<b>נתערבו בבכור ובמעשר.</b> בהמה. שאין להם פדיון שתחול קדושתו על דמיהן ויצאו הן לחולין, אלא נאכלין במומן, הבכור נאכל לכהנים והמעשר לבעלים:",
+                "<b>כולן ירעו עד שיסתאבו.</b> שיפול בהן מום. ויאמר, כל מקום שהוא הזבח יתחלל על המעות הללו. ומותרים לאכלן, ובלבד שיאכלו בתורת בכור ומעשר, שלא ימכרם באטליז ולא ישקלם בליטרא. ומדמי הזבח יקריב מינו של זבח:",
+                "<b>הכל יכולים להתערב.</b> כלומר אם נתערבו יש ספק בתערובתן:",
+                "<b>חוץ מן החטאת עם האשם.</b> שהחטאת אינה לעולם איל, ואשם אינו אלא איל. ואי אשם מצורע ואשם נזיר הוא שהן באים כבשים, מכל מקום הן זכרים, והחטאת אינה באה אלא נקבה. אבל חטאת ועולה מתערבים, כגון שעיר נשיא בשעיר עולת נדבה. וכל שכן חטאת ושלמים, שהכל קרב שלמים בין זכרים בין נקבות. וכן איל של עולת נדבה באשם:"
+            ],
+            [
+                "<b>אשם שנתערב בשלמים.</b> שמתן דמו של אשם ושלמים שוה:",
+                "<b>שניהם ישחטו בצפון.</b> דשלמים שחיטתן בכל מקום ויכולים נמי לשוחטן בצפון במקום ששוחטים האשם:",
+                "<b>כחמור שבהן.</b> לפנים מן הקלעים לזכרי כהונה ליום ולילה. ולא כשלמים הקלים שנאכלים בכל העיר לכל אדם לשני ימים ולילה אחד. ובעל השלמים יצא ידי נדרו, דהא שלמים לשמן הן קרבין, שמקריב כל אחד לשם מי שהוא:",
+                "<b>אין מביאין קדשים לבית הפסול.</b> שממעט את אכילת שלמים בין באוכליהן בין בזמן אכילתן ומביאן לידי נותר. אלא ירעו ויסתאבו וימכרו כדאמרינן גבי קדשים בקדשים מין בשאינו מינו, ויביא בדמי היפה שבהן כו׳. ואין הלכה כר״ש:",
+                "<b>חתיכות בחתיכות.</b> אם נתערבו חתיכת קדשי קדשים בחתיכה של קדשים קלים, או חתיכה של קדשים קלים הנאכלים ליום אחד כגון שלמי תודה עם חתיכה של קדשים קלים הנאכלים לשני ימים ולילה אחד דהיינו שאר שלמים, בהא מודו רבנן לר״ש דיאכלו כחמור שבהן, דמאי אית ליה למיעבד:"
+            ],
+            [
+                "<b>אברי חטאת.</b> שבשרה נאכל לכהנים:",
+                "<b>שנתערבו באברי עולה.</b> שכולה כליל:",
+                "<b>יתן למעלן.</b> יתן אברי התערובות כולן על העצים. וטעמא דר׳ אליעזר, דאמר קרא (ויקרא ב׳:י״א) כי כל שאור וכל דבש לא תקטירו ממנו אשה לה׳, והכי משמעותא דקרא, כי כל שאור וכל דבש לא תקטירו, ולא תקטירו כל שממנו אשה לה׳, דהיינו השיריים של קרבן. קרבן ראשית תקריבו מן השאור והדבש לה׳, שתי לחם מן השאור ודבש מן הביכורים מפרי העץ שהם תאנים ותמרים. ואל המזבח דרשינן ליה בין אשאור ודבש בין אשיריים, לריח ניחוח אי אתה מעלה אבל אתה מעלה לשם עצים. והיינו דקאמר ורואה אני את בשר חטאת כאילו הן עצים:",
+                "<b>וחכמים אומרים תעובר צורתן.</b> כלומר יניח אותן עד שיפסלו ויצאו לבית השריפה כשאר פסולי המוקדשים, ואינו מעלן למזבח, דהא עבר משום כל שממנו לאישים הרי הוא בבל תקטירו, וחטאת דאימוריו קרבים לאישים הרי הבשר בבל תקטירו. והלכה כחכמים:"
+            ],
+            [
+                "<b>אברים באברי בעלי מומים.</b> אברים כשרים שנתערב בהן אבר אחד של בעלי מומין, ובא כהן שאינו יודע בתערובתן והקריב אחד מן הראשין, יקריבו כל הראשין לכתחלה, דתלינן איסורא בההוא דקרב, והנך כולהו כשרים נינהו. ובגמרא מפרש דלא שרי ר׳ אליעזר אלא להקריבן שנים שנים, דודאי חד מהנך זוג דהיתירא הוא וניתנה הקרבה זו ליקרב משום ההוא דהיתר. ואי משום ההוא דספק איסור איכא למתלייה באותו שקרב תחלה קודם שנמלך. אבל אחד אחד שמא לא נתנה הקרבה זו ליקרב אפילו לר׳ אליעזר דילמא האי דאיסורא הוא:",
+                "<b>חוץ מאחד.</b> חוץ מזוג אחד. הכי מפרש לה בגמרא. דבחד גרידא מודה ר׳ אליעזר דלא ניתנה הקרבה זו ליקרב, כדאמרן:"
+            ],
+            [
+                "<b>אם יש בו מראה דם כשר.</b> והני מילי כשנפלו המים לתוך דם של קדשים. אבל אם נפל דם של קדשים לתוך מים, אמרינן קמא קמא בטיל, ואפילו יש בו מראה דם פסול:",
+                "<b>נתערב ביין.</b> שהוא אדום:",
+                "<b>רואין אותו כאילו הוא מים.</b> ואם היה דם זה ניכר באותן המים, כשר:",
+                "<b>בדם בהמה.</b> של חולין:",
+                "<b>רואין אותו.</b> דם של חולין כאילו הוא מים, ואם היה מראה אדמומית של דם הכשר ניכר בהם, כשר, ואע״פ שהדם הפסול מרובה עליו הרבה:",
+                "<b>אין דם מבטל דם.</b> דמין במינו לרבי יהודה לא בטיל, ואפילו טפה לתוך כלי גדול. אע״פ שאילו היה הדם מים, אין הדם הכשר ניכר בהם. אפילו הכי כשר לזריקה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>נתערב בדם הפסולים.</b> כגון בדם שנשחט לחוץ לזמנו:",
+                "<b>ישפך לאמה.</b> לאמת המים העוברת בעזרה ויורדת לנחל קדרון. ולא אמרינן רואים אותו כאילו הוא מים ואם דם הכשר ניכר בהם יזרק, דגזרינן דלמא אתי לאכשורי דם פסולים בעינייהו. וכן דם התמצית. דמדאורייתא דם התמצית לא חזי לכפרה. דכתיב (ויקרא י״ז) כי נפש כל בשר בדם הוא ואני נתתיו לכם על המזבח לכפר. דם שהנפש יוצאה בו מכפר, ושאין הנפש יוצאה בו אינו מכפר. וגזרינן על דם הנפש שנתערב בדם התמצית, דלמא אתי לאכשורי בזריקה דם התמצית בעיניה:",
+                "<b>רבי אליעזר מכשיר.</b> לכתחלה בדם התמצית שנתערב עם דם הנפש. דסבר אין דם התמצית של בהמה מצוי להיות רבה על דם הנפש, הלכך אמאי נגזור, הוה ליה כנתערב דם החולין בדם הקדשים דלא גזרינן ביה מידי. וכשנתערב בדם פסולין דמלתא דשכיחא, לא פליג רבי אליעזר. ותנא קמא סבר פעמים שדם התמצית רבה על דם הנפש, הלכך גזר היכא דלא רבה אטו היכא דרבה. ומיהו היכא דלא נמלך הכהן בב״ד אם יתן מתערובת זו אם לאו ונתן מאליו, מודה ת״ק דכשר, דגזירה בעלמא היא ובדיעבד כשר. וכי אתי לאמלוכי, אמרינן ליה לשופכו אמה משום גזירה. והלכה כחכמים:"
+            ],
+            [
+                "<b>דם תמימים שנתערב בדם בעלי מומין ישפך לאמה.</b> ובהא לא פליג ר׳ אליעזר, דעבר בזריקתן משום לא תקריבו:",
+                "<b>נתערב כוס בכוסות.</b> כוס דם של בעל מום בכוסות של דם כשר, ואין ידוע איזהו כוס של דם בעל מום:",
+                "<b>ר׳ אליעזר אומר אם קרב אחד מהם כו׳.</b> כדרך שנחלקו באברים ואברי בעלי מומין, כך נחלקו בכוסות, וכדפרישנא לעיל. וצריכא לאפלוגי בתרווייהו, דאי אשמועינן באברים, בהא קאמר רבי אליעזר יקרבו משום דאתעבידא כפרתן בהכשר, דהיינו זריקת דמן שהיא עיקר כפרה, אבל גבי כוס בכוסות דעיקר כפרה בקלקול, אימא לא, צריכא:"
+            ],
+            [
+                "<b>הנתנין למטה.</b> מחוט הסקרא. כגון דם עולה ואשם ושלמים ובכור ופסח ומעשר, שנתערבו בדם חטאת שהוא ניתן למעלה:",
+                "<b>ר׳ אליעזר אומר יתן למעלה.</b> מתנות חטאת. ואע״פ שדם התחתונים מעורב בו. הואיל ואינו מתכוין לתת התחתונים למעלה רואה אני אותם כאילו הם מים. ומפני שמצוה להקדים עליונים לתחתונים, שכל החטאות קודמות לעולות, הלכך נותן למעלה תחלה ואח״כ למטה, ונתינת מטה תעלה לו לשפיכת שיריים של חטאת ולהתחלת מתנות עולה:",
+                "<b>ישפכו לאמה.</b> דלית להו רואים:",
+                "<b>ואם לא נמלך ונתן כשר.</b> דהא ניתן ממנו למעלה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנתנין במתנה אחת.</b> בגמרא מפרש כגון כוס דם בכור שנתערב בכוס דם מעשר:",
+                "<b>ינתנו מתנה אחת.</b> מכל כוס וכוס יתן מתנה אחת מכוס זה ומתנה אחת מכוס זה:",
+                "<b>מתן ארבע במתן ארבע.</b> כגון דם עולה בדם שלמים או בדם אשם, ששניהם טעונים שתי מתנות שהן ארבע ושניהם תחתונים:",
+                "<b>מתן ארבע במתן אחד.</b> כגון עולה בבכור ששניהם תחתונים:",
+                "<b>רא״א ינתנו במתן ארבע.</b> ורואה אני את מתנות היתירות הניתנות מדם הבכור כאילו הם מים. ואין זה בל תוסיף:",
+                "<b>במתנה אחת.</b> שלא יעבור על בל תוסיף. וידי עולה יצא, דכל הנתנים על מזבח החיצון שנתנן במתנה אחת כיפר:",
+                "<b>ולא עשית מעשה בידך.</b> ואינו דומה עושה מעשה, ליושב ואינו עושה ואיסור בא מאיליו. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>הנתנין בפנים כו׳ ישפכו לאמה.</b> דלא אמרינן רואים, ואסור לשנות את אלו מפני הכשרן של אלו. ורבי אליעזר דסבר אמרינן רואין, לא פליג הכא. דהיכי לעביד, ניתיב לחוץ והדר לפנים, כשם שמצוה להקדים עליונים לתחתונים כך מצוה להקדים פנימי לחיצון, דפנימי חשוב. ניתיב בפנים והדר ניתיב בחוץ, כיון דאיכא חטאת ואשם שאם נתערב דמם בדמים הפנימים לא מצי למימר יתן בפנים ואחר כך יתן בחוץ משום דמפסלי חיצונים, לא פסיקא ליה. וא״ת לפסלינהו לחיצונים כדי להכשיר פנימים. למפסלינהו בידים לא קאמר ר׳ אליעזר, ומוטב להמתין עד שקיעת החמה ויפסלו מאליהן וישפכו, לאמה:",
+                "<b>נתן בחוץ.</b> כהן שלא נמלך ונתן מתערובת זו בחוץ, כשר:",
+                "<b>ר׳ עקיבא פוסל. החיצון.</b> שכל דמים החיצונים שנכנסו לפנים נפסלו:",
+                "<b>וחכמים מכשירים.</b> בכל הקרבנות, חוץ מחטאת החיצונה דמיפסלא משום וכל חטאת אשר יובא כו׳. והלכה כחכמים:"
+            ],
+            [
+                "<b>יצא אחד מהן לחוץ.</b> חוץ לעזרה:",
+                "<b>הפנימי כשר.</b> ונותן ממנו מתנותיו והקרבן כשר:",
+                "<b>וחכמים פוסלין.</b> דכתיב (ויקרא ו׳) אשר יובא מדמה, ואפילו מקצת דמה, פסול. מדלא כתיב את דמה:",
+                "<b>ומה אם במקום שהמחשבה פוסלת בחוץ.</b> כלומר, ומה חוץ, שהוא מקום שהמחשבה פוסלת בו שאם חישב בשחיטה על מנת לזרוק דמה לחוץ, פסולה:",
+                "<b>לא עשה.</b> אצל מוציא מקצת דמה לחוץ את המשוייר בפנים כיוצא, כדאמריתו הפנימי כשר. ",
+                "<b>מקום שאין המחשבה פוסלת בפנים.</b> כלומר היכל שהוא מקום שאין מחשבה פוסלת בו. שאם שחט על מנת ליתן את הנתנים בחוץ בפנים כשר, אינו דין כו׳. ואין הלכה כר׳ יוסי הגלילי. ודוקא בדם הוא דאמרינן דאם יצא חוץ לעזרה או נכנס בפנים להזות ממנו בהיכל נפסל. אבל בשר קדשים נהי דאם יצא לחוץ נפסל ואסור באכילה, דכתיב (שמות כ״ב:ל׳) ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו, דהיינו קדשי קדשים חוץ לעזרה וקדשים קלים מחוץ לעיר, נעשה כאילו הוא בשר בשדה והרי הוא טריפה ולא תאכלו. מכל מקום אם נכנס לפנים אל תוך ההיכל לא נפסל בשביל כן ומותר באכילה, דאמר קרא אשר יובא מדמה לא תאכל, מדמה ולא מבשרה:",
+                "<b>עד שיכפר.</b> בהיכל:",
+                "<b>ר׳ יהודה אומר כו׳.</b> והלכה כר״י:",
+                "<b>ואין הציץ מרצה על היוצא.</b> ואע״ג דפסולים שעלו לא ירדו, ארצויי מיהא לא ארצו, דכתיב בציץ (שם כ״ח) ונשא אהרן את עון הקדשים, ובפרשת אמור כתיב כל איש אשר יקרב מכל זרעכם אל הקדשים וגו׳ וטומאתו עליו, מה קדשים האמורים להלן בטומאה הכתוב מדבר, אף עון קדשים האמורים בציץ בטומאה הכתוב מדבר:"
+            ]
+        ],
+        [
+            [
+                "<b>המזבח מקדש את הראוי לו.</b> ופליגי תנאי בפירושא דמתניתין מאי ניהו הראוי לו:",
+                "<b>ר׳ יהושע אומר כל הראוי לאשים.</b> להשרף על גבי האש, אע״פ שנפסל, אם עלה למזבח קדשו המזבח ונעשה לחמו, ואם עלה לא ירד. אבל דבר שאין ראוי לאש, כגון דם פסול ונסכים פסולים, אפילו אם עלו ירדו:",
+                "<b>היא העולה על מוקדה.</b> דבר שהוא למוקד ועלה, הרי הוא בהוייתו ולא ירד. היא, משמע בהוייתה תהא:",
+                "<b>רבן גמליאל אומר כל הראוי למזבח.</b> ואפילו דם ונסכים שנפסלו, אם עלו לא ירדו. ואין לך למעט אלא דבר שלא הוברר לחלקו של מזבח מעולם, כגון קמצים שלא קדשו בכלי אחר קמיצה, דאע״ג דהמנחה כולה קדשה בכלי אין זה חלק גבוה ברור, שאין המנחה קריבה כולה. ובקמיצה בלא מתן כלי, אין זה מבורר למזבח, ואינו מתקדש אפילו עלה על גבי המזבח:",
+                "<b>אלא הדם והנסכים.</b> שהם ראוים למזבח ואינם ראויים לאשים:",
+                "<b>ר״ש אומר הזבח כשר והנסכים פסולים.</b> ר׳ שמעון סבירא ליה בנסכים של זבח כרבי יהושע, ובדם ובנסכים הבאים בפני עצמן כרבן גמליאל. ולא ממוקדה יליף, אלא מקרא דכתיב (שמות כ״ט:ל״ח) כל הנוגע במזבח יקדש, וכתיב בתריה וזה אשר תעשה על המזבח כבשים בני שנה תמימים שנים ליום עולה, אין המזבח מקדש אלא דומיא דעולה, מה עולה הבאה בגלל עצמה, אף כל הבאים בגלל עצמן, יצאו נסכים הבאים בגלל הזבח. הלכך בין שהזבח כשר והנסכים פסולים כגון שיצאו או נטמאו, בין שהזבח פסול והנסכים כשרים, דהואיל והן באים בגללו נפסלים עמו ובטלה תורת הקדש מהן:",
+                "<b>ואפילו זה וזה פסולים הזבח לא ירד.</b> שהמזבח מקדשו:",
+                "<b>והנסכים ירדו.</b> כיון שאין באים בגלל עצמן אינן דומיא דעולה ואין מזבח מקדשן. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>הלן.</b> בין דם בין אימורים שלנו לילה חוץ למזבח:",
+                "<b>ר׳ יהודה אומר שנשחטה בלילה כו׳ אם עלתה תרד.</b> דכתיב זאת תורת העולה היא העולה, זאת היא העולה, הרי כאן שלשה מיעוטים, מיעט נשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים, שאם עלתה תרד:",
+                "<b>ר׳ שמעון אומר לא תרד.</b> דדריש זאת תורת העולה, תורה אחת לכל העולים שאם עלו לא ירדו. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מכשיר בבעלי מומין.</b> דאם עלו לא ירדו. ודוקא בדוקין שבעין וכיוצא בהן הכשיר ר׳ עקיבא, הואיל והן כשרים לכתחילה בעופות. אבל במחוסר אבר דפסול בעופות, לא:",
+                "<b>דוחה היה אבא את בעלי מומין.</b> שאם עלו דוחה היה אותן כלאחר יד ולא היה מורידן דרך בזיון בפרהסיא, ובהא פליג אתנא קמא דאמר ירדו. והלכה כרבי חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>כשם שאם עלו לא ירדו.</b> אכל הנך פסולין דתנן בהו לא ירדו קאי:",
+                "<b>כך אם ירדו.</b> לאחר שעלו, לא יעלו עוד:",
+                "<b>וכולן שעלו חיים בראש המזבח.</b> ר׳ עקיבא קאמר לה דמכשיר בבעלי מומין. ומודה שאם עלו חיים בראש המזבח ירדו, שאין המזבח מקדש בעלי מומין חיים:",
+                "<b>עולה שעלתה חיה לראש המזבח תרד.</b> בעולה כשרה מיירי, ודברי הכל. ולא נקט לה אלא משום סיפא, ללמדך שראש המזבח מקום ראוי להפשט ונתוח היכא דעבר ושחטה בראש המזבח:"
+            ],
+            [
+                "<b>ואלו אם עלו ירדו.</b> ואפילו הן כשרים וטהורים. משום דלא שייך בהו מזבח כלל:",
+                "<b>בשר קדשי קדשים כו׳.</b> דלאכילה קיימי ולא למזבח:",
+                "<b>והקטורת.</b> לא ראויה היא למזבח החיצון:",
+                "<b>הצמר שבראשי כבשים.</b> גרסינן. ורישא דבבא אחריתא היא, ובהדי עצמות וגידין קתני לה ומשפט אחד להם. הצמר שבראשי כבשים, של עולה. שהראש אינו בכלל הפשט וקרב עם עורו, והכי אמרינן בשחיטת חולין [כ״ז ע״ב]. מנין לרבות את הראש שכבר הותז בשחיטה שאע״פ שאינו בכלל הפשט ישנו בכלל הקטרה, תלמוד לומר את הראש. ויש צמר בגובה ראשו של כבש אצל ערפו, וכן השער שבזקן התישים בזמן שהן מחוברים, כולן עולים:"
+            ],
+            [
+                "<b>וכולם.</b> בין פסולים שעלו דתנן בהו לא ירדו, בין עצמות וגידין שהעלן מחוברים ואכלתם האש:",
+                "<b>ופקעו מעל המזבח. לארץ.</b> אסקלטי״ר בלע״ז:",
+                "<b>לא יחזיר.</b> אין צריך להחזיר:",
+                "<b>וכן גחלת שפקעה.</b> אין צריך להחזיר:",
+                "<b>אברים שפקעו כו׳.</b> אי דאית בהו ממש, שבשרם ניכר, אפילו לאחר חצות נמי יחזיר, דלא הוי עיכול. ואי דלית בהו ממש, שנשרפו׳ כולן ונעשו גחלת, אפילו קודם חצות לא יחזיר. אלא הכא במאי עסקינן כגון שנתקשו מחמת האש ששלטה בכולן ונשרפו ולא נעשו פחם אבל כעצים יבשים הם מתוכם:",
+                "<b>קודם לחצות ולאחר חצות.</b> ילפינן מקרא דכתיב כל הלילה עד הבוקר, ממשמע שנאמר כל הלילה איני יודע שעד הבוקר, אלא תן בוקר לבוקרו של לילה, שאין צריכין להיות עוד על המוקד, ואיזה בוקר נוסף על בוקרו של לילה שאין צריכין להיות עוד על המוקד, זה חצות. דבוקר של לילה הוא עמוד השחר:",
+                "<b>ומועלין בהן.</b> דאכתי בני מזבח נינהו:",
+                "<b>ואין מועלין בהן.</b> דכיון דהוו מעוכלים הוו להו דבר שנעשית מצותו ואין מועלים בו:"
+            ],
+            [
+                "<b>הכבש מקדש.</b> דכתיב (שמות מ׳:ט׳) ומשחת את המזבח וגו׳, את, לרבות את הכבש:",
+                "<b>הכלים מקדשים.</b> דבכלים נמי כתיב (שם ל׳) כל הנוגע בהם יקדש:",
+                "<b>כלי הלח.</b> קערות ומזרקות לדם וליין ולשמן:",
+                "<b>מדות היבש.</b> שתי מדות של יבש היו שם, עשרון, וחצי עשרון:",
+                "<b>שהיו עושין והן שלימים.</b> שהיו עושים כשהן שלימים. ומיהו כל כלי שרת שנקבו או שנשברו אין מתקנין שבריהן אלא עושים אותן חדשים. וכן סכין שנפגם אין משחיזין אותו להסיר הפגם. ובגדי כהונה שנתלכלכו אין מכבסין אותן אלא עושים חדשים ומניחין אלו לצורך פתילות של מנורה ושמחת בית השואבה. וכל כך למה, לפי שאין עניות במקום עשירות. ומזבח שנפגם פסול. וכל פגימה הפוסלת בסכין של שחיטה, פוסלת במזבח. וכל זמן שהמזבח פגום כל קדשים הנשחטין בעזרה כולם פסולין, דכתיב (שם כ) וזבחת עליו את עולותיך ואת שלמיך, וא״א לומר מקרא כמשמעו שהרי שחיטת קדשים בעזרה היא ולא על המזבח, אלא עליו, כלומר כל זמן שהוא שלם אתה זובח ואין אתה זובח כשהוא פגום. וכל קדשים הנמצאים בעזרה בשעה שהמזבח פגום אע״פ שנשחטו בכשרות, כולם פסולים. ואפילד שירי מנחית אינם נאכלים, דכתיב (ויקרא י׳) ואכלוה מצות אצל המזבח, מפי השמועה למדו בזמן שהמזבח שלם ולא בזמן שהוא פגום:"
+            ]
+        ],
+        [
+            [
+                "<b>כל התדיר מחבירו קודם את חבירו.</b> דכתיב מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב מלבד עולת הבוקר, העשויה כבר משמע, מינה שמעינן דתמידין קודמין למוספין, אשר לעולת התמיד למה לי, פשיטא דעולת הבוקר עולת התמיד היא, אלא תלה לך טעם הקדמתה בתדירות כדי שתלמוד לשאר תדירין שיקדימו. דמשום היא גופה לא הוה צריך לפרושי:"
+            ],
+            [
+                "<b>דם חטאת קודם לדם עולה.</b> אם שניהם שחוטין ועומדין ליזרק:",
+                "<b>שהוא מרצה.</b> מכפר על חייבי כריתות שצריכים ריצוי גדול:",
+                "<b>אברי עולה קודמין.</b> בהקטרתן:",
+                "<b>לאימורי חטאת.</b> אם נזרקו דמי שניהם:",
+                "<b>מפני שהן כליל.</b> וצד ריבוי הוא זה למזבח:",
+                "<b>על ארבע קרנות.</b> ואשם שתי מתנות שהן ארבע ולא על הקרנות:",
+                "<b>ועל היסוד.</b> שפיכת שיירים. ובאשם לא מצינו שנאמר בו:",
+                "<b>מתן ארבע.</b> שתי מתנות שהן ארבע, ובכור אינו טעון אלא מתנה אחת ואינו טעון סמיכה ונסכים ולא תנופת חזה ושוק:"
+            ],
+            [
+                "<b>ונאכל לכהנים.</b> והמעשר אין לכהנים חלק בו אלא כולו נאכל לבעלים:",
+                "<b>מפני שהוא מין זבח.</b> זביחת סכין. ועוף במליקה. וזבחים חשיבי:",
+                "<b>ויש בו קדשי קדשים.</b> ואע״ג דקרבן עוף כולו קדשי קדשים, או חטאת או עולה, זבחים יש להן לחלק גבוה שני דברים, דמו ואמוריו, משא״כ לחטאת העוף שאין למזבח אלא דמה, וכיון דקדמה לחטאת העוף כל שכן לעולת העוף, דהא חטאת העוף קודמת לעולת העוף כדמפרש ואזיל:"
+            ],
+            [
+                "<b>שהן מיני דמים.</b> ומיני דמים כפרתן מרובה:",
+                "<b>חטאת העוף קודמת לעולת העוף.</b> דכתיב (ויקרא ה׳:ח׳) והקריב את אשר לחטאת ראשונה, בנה בנין אב לכל החטאות שקודמות לעולה בין בבהמה בין בעוף:",
+                "<b>וכן להקדשה.</b> כשהוא מפריש קנו, דהיינו שתי תורים או שני בני יונה, קורא שם לחטאת תחלה:"
+            ],
+            [
+                "<b>קודמות לאשמות.</b> אם היה מחוייב חטאת ואשם ומביאן, חטאת קודמת. כדתנן שדמה נתן על ארבע קרנות ועל היסוד:",
+                "<b>מפני שהוא בא להכשיר.</b> את המצורע לקדשים ולביאת מקדש. הלכך חשיבותא הוא לגביה, שהטהרה תלויה בו:",
+                "<b>ובאים בכסף שקלים.</b> דכתיב (ויקרא ה׳:ט״ו) בערכך כסף שקלים, באשם מעילות, ואתי אשם תלוי ואשם גזילות בגזירה שוה בערכך בערכך, ואשם שפחה חרופה גמר באיל איל:",
+                "<b>חוץ מאשם נזיר ואשם מצורע.</b> דכתיב בהו (במדבר ו׳:י״ב) כבש בן שנתו. ומדאיל בן שתי שנים בשתי סלעים, כבש בן שנה לאו בשתי סלעים הוא:"
+            ],
+            [
+                "<b>כך הם קודמים לאכילה.</b> אכולהו דבני אכילה קאי, כגון חטאת לאשם, ואשם לתודה, ותודה לשלמים:",
+                "<b>שלמים.</b> של קרבן אמש:",
+                "<b>וחכמים אומרים כו׳.</b> והלכה כחכמים. ותדיר ומקודש, כגון דם עולת תמיד ודם חטאת עומדים, זה תדיר וזה מקודש ממנו, דהא אמרן דם חטאת קודם לדם עולה מפני שהוא מרצה. הא מלתא מיבעיא בגמרא ולא אפשיטא. ונראה דתדיר קודם:"
+            ],
+            [
+                "<b>ובכולן.</b> בכל הנאכלים:",
+                "<b>רשאים הכהנים לשנות באכילתן.</b> כגון לאכלן צלויין מבושלין ושלוקין. דבמתנות כהונה כתיב (שם י״ח) לך נתתים למשחה, לגדולה, כדרך שהמלכים אוכלים צלי שלוק ומבושל ובמטעמים ותבלין:",
+                "<b>שלא יביא את התרומה לידי פסול.</b> לפי שהתבלין שבלעו טעם הקדשים אם יבואו לידי נותר הרי הן באזהרה משום טעם הקדשים שבלוע בהן:"
+            ],
+            [
+                "<b>שהוא מתחלק.</b> לאכילת כהנים:",
+                "<b>מותר רקיקי מנחת ישראל.</b> מנחת מאפה שבאה חלות ורקיקין. חלות בוללן, ורקיקין מושחן. ואמר ר׳ שמעון במסכת מנחות [דף ע״ה] מרשחן במין כ״י [כ״ך יונית], דשאר השמן נאכל לכהנים. ",
+                "<b>מותר רקיקי מנחת כהנים.</b> דמנחת כהנים כולה כליל, השמן שצף על גבה ונותר שאינו נבלע בה, שורפים אותו בפני עצמו:",
+                "<b>ומותר מנחת כהן המשיח.</b> לפי ששמנה מרובה, שלשה לוגין לעשרון, ומתוך שהיא אפויה תחלה אין שמנה נבלע בפתיתיה וצריך להקטיר המותר בפני עצמו:",
+                "<b>שאין מתנדבים שמן.</b> לפיכך לא יעלה על דעתך שיהא השמן המתחלק או הנקטר נדבה:",
+                "<b>ר׳ טרפון אומר מתנדבים שמן.</b> בפני עצמו. ואין פחות מלוג. ונשרף בפני עצמו. והלכה כר׳ טרפון. וכן הלכה שמתנדבים יין בפני עצמו ואין מתנדבים פחות משלשה לוגין, וזורקין אותו על גבי האשים ונשרף שם. ואע״ג דהוא מכבה אש המערכה ורחמנא אמר לא תכבה, הואיל ואינו מתכוין לכבות שרי, דכרבי שמעון קיימא לן דדבר שאינו מתכוין מותר. ולא הוי פסיק רישיה. דאפשר שתהיה האש גדולה וחזקה ותנצח את היין ולא יכבנה:"
+            ]
+        ],
+        [
+            [
+                "<b>דם חטאת.</b> טעון כבוס. כדכתיב (ויקרא ז׳) ואשר יזה מדמה וגו׳ תכבס במקום קדוש:",
+                "<b>שנאמר במקום קדוש תאכל.</b> ובההוא ענינא כתיב:",
+                "<b>ואחד הפנימית.</b> שדמן טעון הזיה בפנים שאינן נאכלות:",
+                "<b>שנאמר תורת החטאת.</b> ברישא דההוא ענינא כתיב:",
+                "<b>תורה אחת לכל החטאות.</b> ודוקא חטאת בהמה. אבל דם חטאת העוף אינו טעון כבוס, דבההוא ענינא תשחט החטאת כתיב, פרט לחטאת העוף שאינה נשחטת:"
+            ],
+            [
+                "<b>אין דמה טעון כבוס.</b> דכתיב אשר יזה מדמה, מדם כשרה ולא מדם פסולה:",
+                "<b>שעת הכושר.</b> לזריקה:",
+                "<b>שלנה.</b> שלן דמה:",
+                "<b>ושקבלו פסולין.</b> גרסינן. ולא גרסינן ושזרקו, דהא אפילו חטאת כשרה שניתז דמה על גבי הבגד לאחר זריקת הדם אינו טעון כיבוס, כדאמרינן אשר יזה פרט לזה שכבר הוזה:"
+            ],
+            [
+                "<b>נתז מן הצואר.</b> של בהמה על הבגד, אינו טעון כבוס. דכתיב אשר יזה, לא אמרתי אלא בראוי להזאה:",
+                "<b>מן הקרן.</b> של מזבח:",
+                "<b>ומן היסוד.</b> מן השיריים הראויים לישפך על היסוד, ואע״פ שלא נשפכו עדיין. דמאחר שניתן מתן דמה אין שיריים טעונים כבוס, דכתיב אשר יזה, פרט לזה שכבר הוזה מדמה:",
+                "<b>אלא הדם שנתקבל בכלי.</b> מה טעם קאמר, מה טעם נשפך על הרצפה ואספו אין טעון כבוס, לפי שאין טעון כבוס אלא הדם שנתקבל בכלי:",
+                "<b>וראוי להזאה.</b> למעוטי קבל פחות מכדי הזאה בכלי זה ופחות מכדי הזאה בכלי זה ואח״כ ערבן, דלא קדשי ואין טעונין כבוס:",
+                "<b>עד שלא הופשט אין טעון כבוס.</b> דכתיב על הבגד, מה בגד הראוי לקבל טומאה, דאין לך בגד קטן ששמו בגד שאינו ראוי לקבל טומאה אם חשב עליו לכלי כמות שהוא, אף כל הראוי לקבל טומאה, ועד שלא הופשט אינו ראוי לקבל טומאה, ומשהופשט הוי ראוי לקבל טומאה אם חשב עליו לעשות אותו מכסה למרכבה או לכסות בו את המטה ואינו צריך קיצוע:",
+                "<b>אף משהופשט.</b> כל זמן שלא נתקן להיות כלי:",
+                "<b>אין טעון כבוס.</b> דבעינן דבר המקבל טומאה שאין מחוסר אפילו מחשבה:",
+                "<b>אלא מקום הדם.</b> ולא כל הבגד:",
+                "<b>וראוי לקבל טומאה.</b> ואע״פ שמחוסר מחשבה. ובלבד שלא יהא מחוסר מלאכה. וסתמא כר׳ יהודה, וכן הלכה:",
+                "<b>וראוי לכבוס.</b> למעוטי כלי עץ. דאע״ג דמקבל טומאה הוא אינו ראוי לכבוס, דבר גרידה הוא ולא בר כבוס:"
+            ],
+            [
+                "<b>במקום קדוש.</b> בעזרה:",
+                "<b>ושבירת כלי חרס במקום קדוש.</b> דבתר דכתיב תכבס במקום קדוש, כתיב וכלי חרס אשר תבושל בו ישבר, אתקש שבירת כלי חרס לכבוס, מה כבוס במקום קדוש אף שבירת כלי חרס במקום קדוש:",
+                "<b>זה חומר.</b> אכבוס קאי:"
+            ],
+            [
+                "<b>בגד.</b> שנתז עליו דם חטאת ויצא חוץ לקלעים:",
+                "<b>נטמא חוץ לקלעים.</b> לאחר שיצא. ואי אפשר להכניס טומאה לעזרה:",
+                "<b>קורעו.</b> ברובו. וטהור מטומאה:",
+                "<b>ונכנס ומכבסו במקום קדוש.</b> ואע״ג דבגד שנטמא וקרעו ברובו עדיין הוא בטומאתו מדרבנן עד שלא ישאר בחבורו כדי רוחב סודר, הכא שרי להכניסו לעזרה כדי לקיים בו מצות כבוס, כיון דמדאורייתא כשנקרע רובו טהור:",
+                "<b>נוקבו.</b> לטהרו מטומאתו. ודוקא נקב כשיעור שורש קטן דבזה טהר מטומאתו ועדיין כלי הוא ומקיים בו מצות, שבירה במקדש, אבל אם ניקב נקב גדול, דיצא מתורת כלי, שוב אינו נכנס, ושוברו, דרחמנא אמר וכלי חרס אשר תבושל בו ישבר, בשעת שבירה יהיה כלי, והאי בשעת שבירה לא הוי כלי:"
+            ],
+            [
+                "<b>פוחתו.</b> דכלי מתכות אינו טהור מטומאתו בנקב כל שהוא אלא בנקב גדול. ומיהו אחר שפחתו. מקיש עליו בקורנס ומחברו כדי שיחזור שם כלי עליו. דבשעת מריקה צריך שיהיה כלי:"
+            ],
+            [
+                "<b>ואחד שעירה לתוכו רותח.</b> מדכתיב (ויקרא ו כא) וכלי חרס אשר תבושל בו ישבר. דסמך ישבר אצל בו, ולא כתיב ואם בכלי חרש תבושל ישבר, למדרש, אם נבלע בו מכל מקום ישבר:",
+                "<b>קדשים קלים אינן טעונים מריקה ושטיפה.</b> מודה ר׳ שמעון דבעו הגעלה ברותחין, שהרי הטעם הבלוע נעשה נותר ופולטו לאחר זמן בהיתר אם לא יגעילנו. ומתורת מריקה ושטיפה הוא דממעט ר׳ שמעון לקדשים קלים, דמריקה ושטיפה דקדשי קדשים צריך שיהיה במים ולא ביין ולא במזוג, ואם בשל במקצת כלי טעון מריקה ושטיפה כל הכלי, וצריכים מריקה בחמין ושטיפה בצונן. ואילו קדשים קלים לר׳ שמעון מגעילן אפילו ביין ואפילו במזוג רותחים, דלא קפדינא אלא להגעיל איסור הנבלע, ואין צריך להגעיל אלא מקום הבשול בלבד, ואחר ההגעלה אין צריך שטיפה בצונן, דכל הנך גזירת הכתוב נינהו בחטאת ובקדשי קדשים, ולא בקדשים קלים. ואין הלכה כר׳ שמעון. דדוקא תרומה ממעטינן מכל הני דאמרן דכתיב יאכל אותה, ותניא, אותה פרט לתרומה שאין לה תורת מריקה ושטיפה כקדשים. אבל קדשים קלים שוין הן לקדשי קדשים לכל תורת מריקה ושטיפה. ובפירוש מריקה ושטיפה נחלקו תנאים בברייתא, יש שאומר מריקה הגעלה בחמין ושטיפה בצונן. ויש מי שאומר מריקה ושטיפה שתיהן בצונן לבתר הגעלה, כדתנן לקמן בסמוך, אלא שמריקה כמריקת הכוס ושטיפה כשטיפת הכוס, שזה מבחוץ וזה מבפנים, כלומר שטיפה מבחוץ ומריקה מבפנים. והלכה כדברי האומר מריקה בחמין ושטיפה בצונן:",
+                "<b>יבשל בו [את] כל הרגל.</b> בלא מריקה ושטיפה, ולבסוף ימרוק וישטוף. לפי שכל יום נעשה גיעול לחבירו, דמתוך ששלמים מרובים ברגל אין בלוע שלהן נעשה נותר, שהרי זמן שלמים לשני ימים, וכי מבשל ביה שלמים האידנא והדר מבשל ביה שלמים למחר משלמים שנשחטו ביום המחרת, פולט מה שבלע אתמול ובולע מן האחרונות, נמצא שאינו בא לידי נותר:",
+                "<b>וחכמים אומרים עד זמן אכילה.</b> שלא יהא בין סוף הבשול לתחלת מריקה ושטיפה אלא זמן אכילה בלבד ולא יותר מזה. דכתיב ומורק ושוטף, וכתיב כל זכר בכהנים יאכל אותה, ולמה סמכן הכתוב, לומר לך שממתין זמן אכילה בלבד והדר עביד ליה מריקה ושטיפה בו ביום מיד. והלכה כחכמים:",
+                "<b>האסכלה.</b> גראדיל״א בלע״ז. והיא עשויה כעין שבכה וצולין עליו צלי:",
+                "<b>מגעילן.</b> בחמין:"
+            ],
+            [
+                "<b>הרי הקלים נאכלין כחמורים ואינן טעונין מריקה.</b> מתניתין חסורי מחסרא והכי קתני, אם יש בהן בנותן טעם הרי קלים נאכלים כחמורים לפנים מן הקלעים ליום ולילה וטעונים מריקה ושטיפה ופוסלים במגע. אין בהן בנותן טעם אין הקלים נאכלים כחמורים ואין בהן מריקה ושטיפה ואין פוסלים במגע. ומתניתין ר׳ שמעון היא דאמר קדשים קלים אין טעונין מריקה ושטיפה, הלכך כשלא נתנו טעם קדשי קדשים בקדשים קלים אין טעונים מריקה ושטיפה:",
+                "<b>רקיק.</b> פסול, שנגע ברקיק כשר, ובלע הכשר מן הפסול:"
+            ]
+        ],
+        [
+            [
+                "<b>טבול יום.</b> שטבל ועלה ולא העריב שמשו:",
+                "<b>ומחוסר כפורים.</b> כגון זב ומצורע ויולדת שטבלו והעריב שמשן ולא הביאו כפרתן:",
+                "<b>אינן חולקים בקדשים.</b> הואיל ואין ראויין לאכילה אין חולקים לאכול לערב כשיטהרו, דכתיב (ויקרא ו׳:י״ט) הכהן המחטא אותה יאכלנה, כהן הראוי לחטוי חולק, שאינו ראוי לחטוי אינו חולק. ואי אפשר לומר כהן שאינו ראוי לחטוי בשעת הקרבה אינו אוכל, דהא איכא קטן דאינו ראוי לחטוי ואוכל, אלא על כרחך יאכלנה דאמר קרא יחלוק בה כדי לאכול ממנה קאמר, ומדאפקה קרא לחלוקה בלשון אכילה, שמע מינה דכהן הראוי לאכילה חולק, שאין ראוי לאכילה אינו חולק. הלכך בעלי מומין חולקין, שאע״פ שאין ראויין לחטוי, ראויין הן לאכילה, כדכתיב (שם כ״א) ומן הקדשים יאכל:",
+                "<b>אונן נוגע.</b> והוא שטבל ולא הסיח דעתו מן הטבילה כל זמן שהוא אונן. שאם הסיח דעתו ונגע, אפילו לאחר שטבל פסל:",
+                "<b>וכל שאינו ראוי לעבודה אינו חולק בבשר.</b> חוץ מבעלי מומין שאע״פ שאינן ראויין לעבודה חולקים בבשר, דרבינהו קרא בהדיא, דכתיב (שם) לחם אלהיו מקדשי הקדשים וגו׳, וכתיב (שם ו׳) כל זכר בבני אהרן יאכלנה, לרבות בעלי מומין למחלוקת, אי לאכילה הרי כבר אמור ומן הקדשים יאכל:",
+                "<b>וטהור בשעת הקטר חלבים.</b> שהוא כל הלילה. כגון שטבל וטהר בהערב שמש:",
+                "<b>אינו חולק.</b> שאין הכהן חולק בקדשים עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים, ואם נטמא בין כך ובין כך אינו חולק:"
+            ],
+            [
+                "<b>כל שלא זכה המזבח בבשרה.</b> כגון שאירע בה פסול קודם זריקה, דלא היתה לה שעת היתר למזבח:",
+                "<b>עורה לכהנים.</b> הואיל וזכה המזבח בבשרה שהרי כשרה היא:",
+                "<b>ואחד עולת אשה.</b> דכתיב והכהן המקריב את עולת איש, אין לי אלא עולת איש, עולת נשים ועבדים מנין, ת״ל עור העולה, ריבה. אם כן למה נאמר עולת איש, פרט למתפיס עולתו לבדק הבית שהעור קדוש:"
+            ],
+            [
+                "<b>עורות קדשים קלים לבעלים.</b> דכתיב עור העולה וגו׳, מה עולה קדשי קדשים אף כל קדשי קדשים:",
+                "<b>עורות קדשי קדשים.</b> חטאות ואשמות לכהנים כדמפרש טעמא ואזיל:",
+                "<b>אין המזבח מוכיח.</b> כלומר, אין לך לומר מזבח יוכיח שזכה בבשר העולה ולא זכה בעור, ואף אתה אל תתמה בקדשי קדשים שאע״פ שזכו כהנים בבשרן לא יזכו בעורן. אין זו הוכחה, שאין למזבח עור בכל מקום. אבל בכהנים מצינו שזכו בעור העולה, וקל וחומר שיזכו בעורות קדשי קדשים:"
+            ],
+            [
+                "<b>אין עורותיהן לכהנים.</b> אלא נשרפים עם עורן:",
+                "<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה, אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר עד לאחר הפשט:",
+                "<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמשמע לן ר׳ עקיבא דאפילו בכור בעל מום הנשחט במדינה על מומו, ולא התירו הכתוב אלא באכילה כדכתיב בשעריך תאכלנו, אבל אם מת עורו אסור וטעון קבורה, ואשמועינן ר״ע דהיכא דלא הוכר טריפתו עד לאחר הפשטו, שרייה שחיטתו והפשטו לעורו, כאילו נזרק דמו במקדש:",
+                "<b>יאותו הכהנים בעורו.</b> ואינו נשרף:",
+                "<b>אין לא ראינו ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:",
+                "<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר׳ עקיבא בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה, לא. והלכה כחכמים בבכור תמים, דבשר בקבורה והעור בשריפה:"
+            ],
+            [
+                "<b>פרים הנשרפין.</b> פר כהן משיח, ופר העלם דבר של צבור, ופר של יום הכיפורים:",
+                "<b>ושעירים הנשרפים.</b> שעיר יום הכיפורים ושעירי עבודה זרה:",
+                "<b>נשרפין בבית הדשן.</b> חוץ לשלש מחנות. ובבית עולמים, חוץ לירושלים. דכתיב בהו אל מחוץ למחנה, כלומר חוץ לשלש מחנות:",
+                "<b>מטמאין בגדים.</b> לעסוקים בהם. כדכתיב (ויקרא ט״ז:כ״ו) והשורף אותם יכבס בגדיו. וכל מקום שנאמר יכבס בגדיו, לא בלבד הבגדים שהוא לבוש טעונין כבוס, אלא כל בגד שהוא נוגע בו בעודו מחובר לטמא, נטמא וטעון כבוס:",
+                "<b>שלא כמצותן.</b> כגון שנפסלו וטעונין שריפה כשאר פסולי המוקדשים:",
+                "<b>בבית הבירה.</b> פעמים בעזרה ופעמים בהר הבית. כיצד, אירע בהן פסול קודם יציאתן מן העזרה בין קודם זריקה בין לאחר זריקה, נשרפין בבית הדשן הגדול שבעזרה. אירע בהן פסול אחר יציאתן מן העזרה, נשרפין בבית הדשן שבהר הבית, והוא בית המקדש:"
+            ],
+            [
+                "<b>היו סובלין אותן.</b> את הנשרפים כמצותן, היו נושאין אותן במוטות להוציאן לבית שריפתן:",
+                "<b>הראשונים.</b> בני אדם הנושאים במוט. אותן שבראש האחד יוצאים ראשונים, והאחרונים שבראש השני לא יצאו:",
+                "<b>ניתך הבשר.</b> נגמרה שריפתן אין המסייע שוב בהן מטמא בגדים. אבל מקמי הכי כל המסייעין בשעת שריפה מטמאים בגדים, דכתיב והשורף אותם יכבס בגדיו, בשעת שריפה. יכול המסייע לאחר שנעשו אפר מטמא בגדים, תלמוד לומר אותם, אותם מטמא בגדים, נעשו אפר אינו מטמא בגדים. ופרים הנשרפים ושעירים הנשרפים עצמן אין מטמאין אדם ובגדים שנוגעים בהם, אלא המתעסק בשריפתן טמא מגזירת הכתוב. לדברי רבנן משיצאו הסובלים במוטות, ולדברי ר׳ שמעון משיוצת האור ברובן. ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחט.</b> קדשים בחוץ והעלן בחוץ. בהעלם אחד. חייב על השחיטה וחייב על ההעלאה. שהן שני גופי עבירה, דתרוייהו כתיבי אשר ישחט ואשר יעלה:",
+                "<b>כיון שהוציאו פסלו.</b> ואפילו הכי חייב, והוא הדין לשוחט בחוץ ומעלה בחוץ. ור׳ יוסי הגלילי אמר לך, מה לשוחט בפנים ומעלה בחוץ שכן היתה לו שעת הכושר, תאמר לשוחט בחוץ ומעלה בחוץ שלא היתה לו שעת הכושר. ואין הלכה כר׳ יוסי הגלילי:"
+            ],
+            [
+                "<b>הטמא שאכל כו׳.</b> משום דפליגי ר׳ יוסי הגלילי ורבנן בתרוייהו ודמו הנך תרתי פלוגתא אהדדי, תנינהו גבי הדדי:",
+                "<b>רבי יוסי הגלילי אומר וכו׳.</b> כשנטמא הגוף ואחר כך נטמא הבשר כולי עלמא לא פליגי דחייב כרת. כי פליגי, שנטמא הבשר ואחר כך נטמא הגוף, רבנן אית להו איסור כולל, דמתוך שחל עליו איסור טומאת הגוף לאסרו בבשר טהור שהיה מותר בו מתחלה, חל נמי אף על הבשר טמא ואע״פ שהיה אסור ועומד, כדי שיתחייב עליו אף משום טומאת הגוף. ור׳ יוסי הגלילי לית ליה איסור חל על איסור באיסור כולל ואין איסור של טומאת הגוף חל על איסור של טומאת בשר. ואין הלכה כר׳ יוסי הגלילי:",
+                "<b>וטהור שאכל טמא פטור.</b> מן הכרת. וסופג את הארבעים משום (ויקרא ז׳:י״ט) והבשר אשר יגע בכל טמא לא יאכל:",
+                "<b>שאינו חייב אלא על טומאת הגוף.</b> כדכתיב (שם) וטומאתו עליו ונכרתה, בטומאת הגוף הכתוב מדבר:"
+            ],
+            [
+                "<b>שהשוחט להדיוט כו׳.</b> השוחט קדשים בחוץ לאכילת הדיוט חייב:",
+                "<b>המעלה בחוץ.</b> לצורך הדיוט, פטור משום העלאת חוץ. דגבי שחיטה כתיב דם יחשב לאיש, אפילו השוחט לאיש. וגבי העלאה כתיב לעשות אותו לה׳, אינו חייב כשמעלהו בחוץ עד שיכוין בו לה׳:",
+                "<b>ושחטו פטורים.</b> דכתיב (שם י״ז) דם יחשב לאיש ההוא, אחד ולא שנים:",
+                "<b>והעלוהו חייבין.</b> דכתיב (שם) איש איש וגו׳ אשר יעלה כו׳, שאין תלמוד לומר איש איש, אלא לרבות שנים שאחזו באבר והעלוהו, שהן חייבין:",
+                "<b>העלה.</b> ונודע לו:",
+                "<b>וחזר והעלה.</b> מאותה בהמה עצמה, חייב על כל אחת ואחת:",
+                "<b>עד שיעלה לראש המזבח.</b> דכתיב (בראשית ח׳) ויבן נח מזבח לה׳. אלמא אפילו במת יחיד שהיא בחוץ אינה העלאה בלא מזבח:",
+                "<b>אפילו העלה על הסלע.</b> דכתיב (ויקרא י״ז) וזרק הכהן את הדם על מזבח ה׳ פתח אהל מועד, ולא מזבח בבמת יחיד. ובפרשת המעלה בחוץ כתיב. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שהיה פסולן בקדש.</b> כגון הלן והיוצא והנשחט חוץ לזמנו וחוץ למקומו, הואיל ובפנים אם עלו לא ירדו, מתקבל בפנים קרינן ביה וחייבין עליהן בחוץ, דכתיב (שם) לעשות אותו לה׳, כל הנעשה לה׳ חייבין עליו בחוץ, וכל שאינו נעשה לה׳ אין חייבין עליו בחוץ:",
+                "<b>המעלה כזית מן העולה ומאימורין.</b> חצי זית מזה וחצי זית מזה:",
+                "<b>חייב.</b> דכולה כליל:",
+                "<b>הלבונה.</b> של מנחת נדבה:",
+                "<b>והקטורת.</b> של כל יום פרס שחרית ופרס בין הערבים:",
+                "<b>ומנחת כהנים.</b> שהיא כליל וראויה להעלאה כקומץ של מנחת ישראל. אבל שיירי מנחת ישראל אינו חייב על העלאתן בחוץ:",
+                "<b>מנחת כהן משיח.</b> עשירית האיפה שהוא מביא בכל יום:",
+                "<b>כזית.</b> דהיינו שיעור הקטרה:",
+                "<b>עד שיקריב את כולן.</b> דקסבר כל המתירין מפסלי בחסרון, וכל זמן שלא קרבו כולן לא הויא הקטרה לצאת בעלים ידי חובתן. ולרבנן הני נמי הוי הקטרתן בכזית, היכא דכולו קיים ולא חסרו קודם הקטרה:",
+                "<b>ושייר מהן וכו׳ חייב.</b> שהרי בזה נגמרה הקטרה:",
+                "<b>וכולן שחסרו כל שהן.</b> קודם הקטרה על ידי איבוד או שריפה, נפסלו בחסרונן, דכתיב (ויקרא ב׳:ג׳) והנותרת מן המנחה, פרט לשחסרה היא או שחסר קומצה קודם הקטרה:"
+            ],
+            [
+                "<b>המקריב קדשים ואימוריהן.</b> שהקריב הבשר והאימורים מחוברים בו, חייב משום אימורים. ולא אמרינן הרי בשר חוצץ בין האימורין לאש ודכוותה בפנים לאו העלאה היא דרחמנא אמר (שם א׳) על העצים אשר על האש, והמעלן בחוץ נמי לא יהא חייב. לא אמרינן הכי לפי שמין במינו אינו חוצץ:",
+                "<b>מנחה שלא נקמצה.</b> אינה ראויה לפנים. הלכך המקריבה בחוץ פטור:",
+                "<b>קמצה וחזר קומצה לתוכה.</b> והקריבה בחוץ חייב. שכיוצא בה בפנים כשרה כדתנן בהקומץ נתערב קומצה בשיריה לא יקטיר ואם הקטיר כשרה:"
+            ],
+            [
+                "<b>הקומץ והלבונה.</b> של מנחת נדבה. שניהם מתירים את שיריה לאכילה הלכך רבי אלעזר פוטר דבעי הקטרת כל המתיר:",
+                "<b>אחד בפנים.</b> תחלה ואחר כך השני בחוץ חייב. שזה גמר ובו הכל תלוי:",
+                "<b>שני בזיכי לבונה.</b> מתירים לחם הפנים:",
+                "<b>מי החג.</b> שנתמלאו לשם ניסוך המים בחג הסכות, אם ניסך אותן בחוץ חייב דסבר ניסוך המים בחג דאורייתא היא הלכך מחייב עלה בחוץ ואין הלכה כר״א בכולה מתניתין ונסוך המים בחג לאו דאורייתא היא אלא הלכה למשה מסיני:",
+                "<b>שירי הדם שהקריבן בחוץ חייב.</b> בשירי דמים הפנימים מיירי וסבר דשירי הדם מעכבים בהם הילכך עבודה היא להתחייב עליה בחוץ אבל בשירי הדם של מזבח החיצון מודה ר׳ נחמיה שאינם אלא למצוה ולא לעכב, הילכך הזורקן בחוץ ודאי פטור. ואין הלכה כרבי נחמיה:"
+            ],
+            [
+                "<b>מלק בחוץ.</b> נבלה היא שאין מליקה אלא בפנים לכך פטור על העלאתו בחוץ. וא״ת והלא כל הנעלים בחוץ נפסלו ביציאתן, וכן השוחט בחוץ פסול הוא וחייבין על העלאתו התם רחמנא רבייה אבל לענין שאר פסולים מתקבלים בפנים בעינן:",
+                "<b>שחט בחוץ והעלה בחוץ חייב.</b> אף על העלאה. דכל שמתחייב על שחיטתו בחוץ אם חזר והעלן הוא או אחר, חייב:",
+                "<b>נמצא דרך הכשרו בפנים.</b> בגמרא קאמר, תני דרך חיובו בפנים פטורו בחוץ, ודרך חיובו בחוץ פטורו בפנים. כגון שחט העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. מלק בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. נמצא, במקום שמתחייב על העלאתו אם נעשית העבודה הראשונה בפנים כגון במליקת פנים פטור על העלאתו אם נעשית המליקה בחוץ. ודרך שמתחייב על העלאה אם נעשית עבודה הראשונה בחוץ כגון בשחיטה, פטורו בפנים, אם נשחט בפנים והעלה בחוץ:",
+                "<b>רבי שמעון אומר כו׳.</b> במלתיה דתנא קמא חסורי מחסרא והכי קתני, וכן השוחט בהמה בלילה בפנים והעלה בחוץ פטור, דאינה מתקבלת בפנים, דכתיב (ויקרא י״ט:ו׳) ביום זבחכם, ולא בלילה, ונמצא הזבח פסול ולפיכך אינו חייב על העלאתו. אבל אם שחט בלילה בחוץ והעלה בחוץ חייב, מפני שהשחיטה בחוץ בלילה כשרה היא לפיכך חייב שתים על השחיטה ועל ההעלאה. ופליג רבי שמעון בהא ואמר, כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ. כלומר, כשם שהשוחט בחוץ בלילה והעלה בחוץ חייב, כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה, חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אע״פ שאם שחט והעלה בחוץ חייב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>נתן בחוץ וחזר ונתן בפנים חייב.</b> מלתא דפשיטא היא, ומשום סיפא נקט לה, נתן בפנים וחזר ונתן בחוץ שאינו נותן בחוץ אלא שיירי הדם, חייב. ומתניתין כרבי נחמיה דסבר שיריים מעכבים. ואינה הלכה:",
+                "<b>שניהן בחוץ חייב.</b> אחת. ואם היתה לו ידיעה בינתיים, חייב שתים:",
+                "<b>אחד בפנים.</b> ואח״כ השני בחוץ, פטור. ואפילו לרבי נחמיה דסבר כוס אחד עושה את חבירו דחוי להיות נשפך לאמה, הלכך אפילו שיריים לא הוי:",
+                "<b>והפנימי מכפר.</b> להכשיר הזבח. שהדם הנזרק תחלה בחוץ לא עשה המשויר כיוצא בו:",
+                "<b>שתיהן בחוץ חייב.</b> על כל אחת ואחת. דבשעת שחיטה כל אחת היתה ראויה בפנים:",
+                "<b>אחת בפנים.</b> והשניה אחר כן בחוץ, פטור. דהויא לה חטאת שנתכפרו בעליה, ולמיתה אזלה ואינה מתקבלת בפנים:",
+                "<b>חייב על החיצונה.</b> דהא חזיא לפנים דאיזה מהן שירצה יקריבה:",
+                "<b>כשם שדמה פוטר את בשרה.</b> מן המעילה, [דזריקת דם מוציאה בשר קודש קדשים מן המעילה דיהבה בה] שעת היתר לכהנים:",
+                "<b>כך הוא פוטר את בשר חברתה.</b> ואע״פ שפסולה [ואשחט שניהם בפנים קאי]. ואשמועינן הכא דהיכא דמונחות שתיהן וקדם וזרק את דם האחת, פטר את חברתה מן המעילה משום חטאת שנתכפרו בעליה, דקיימא לן החטאות המתות לא נהנין ולא מועלין:"
+            ]
+        ],
+        [
+            [
+                "<b>פרת חטאת.</b> פרה אדומה. שנאמר בה חטאת היא:",
+                "<b>חוץ מגיתה.</b> מערכה של עצים מסודרין כמין גת היו עושים לה במקום ששוחטים אותה בהר המשחה כנגד פתחו של היכל. ואם שחטה חוץ למקום ההוא פסולה. אבל אינו חייב עליה משום שוחט קדשים בחוץ, דרחמנא פטריה מדכתיב ואל פתח אהל מועד לא הביאו, ומדקפיד קרא לענשו שלא הביאו, שמע מינה בעומד להביאו שם משתעי קרא:",
+                "<b>כל שאינו ראוי לבוא.</b> כו׳ שאינו עתיד להקריב:"
+            ],
+            [
+                "<b>בלא תעשה.</b> הואיל וראויין לבא לאחר זמן אין בהם כרת אלא לאו גרידא דלא תעשון ככל אשר אנחנו עושים פה היום (דברים י״ב:ח׳):",
+                "<b>תורים שלא הגיע זמנן.</b> [כדתנן בחולין (כ״ב ע״ב) משיזהיבו כשרין ומקמי הכי פסולין] דתורים גדולים ולא קטנים בעינ, ז:",
+                "<b>ובני יונה שעבר זמנן.</b> דבני יונה קטנים ולא גדולים, ופסולים מתחלת הציהוב ואילך:",
+                "<b>בלא תעשה.</b> הואיל וראויין לאחר זמן יש בהן לא תעשה לשוחטן בחוץ:",
+                "<b>אותו ואת בנו.</b> ששחט אחד מהן ובא להקריב השני בו ביום ואסור משום אותו ואת בנו לא תשחטו ביום אחד (ויקרא כ״ב:כ״ח):",
+                "<b>ומחוסר זמן.</b> בין שהיא מחוסר זמן בגופו שלא היה שבעת ימים תחת אמו, בין שהבעלים מחוסרים זמן כדמפרש לקמן. וצריכא לאשמועינן פלוגתא דר׳ שמעון ורבנן בכולהו, דאי אשמועינן בבעלי מומין, בהא קאמרי רבנן משום דמאיסי, אבל תורים ובני יונה דלא מאיסי. אימא מודו ליה לר׳ שמעון. ואי אשמועינן תורים ובני יונה, משום דלא חזו ואידחו, אבל בעלי מומין דחזו ואידחו אימא מודה להו ר׳ שמעון לרבנן. ואי תנא הני תרתי, משום דפסולא דגופא, אבל אותו ואת בנו דפסולא מעלמא קאתי להו אימא מודו ליה רבנן לר׳ שמעון, צריכא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הזב והזבה.</b> שהקריבו בחוץ, בתוך ימי ספרן:",
+                "<b>והיולדת.</b> שהקריבה בתוך מלאת:",
+                "<b>פטורין.</b> שאין מתקבלין לא לחובה ולא לנדבה:",
+                "<b>ואשמם.</b> בגמרא פריך, זב וזבה ויולדת בני אשם נינהו. ומשני, תני מצורע בהדייהו, שהמצורע מביא אשם:",
+                "<b>עולותיהן ושלמיהן.</b> בגמרא פריך, הני בני שלמים נינהו. ומשני, תני נזיר בהדייהו, שנזיר מביא שלמים:",
+                "<b>בחוץ חייבין.</b> שהן מתקבלות בפנים נדבה לשמן לאחר שהקריבו חטאתם והמצורע את אשמו:",
+                "<b>מבשר חטאת מבשר אשם כו׳.</b> דכל הני נאכלים לכהנים ואינן קרבים לגבי מזבח, ורחמנא אמר (ויקרא י״ז:ח׳) אשר יעלה עולה או זבח, מה עולה שהיא קרבה על גבי מזבח, אף כל שהוא קרב על גבי מזבח:",
+                "<b>מבשר קדשי קדשים.</b> כבשי עצרת שהם שלמי צבור ויש להם תורת קדשי קדשים:",
+                "<b>היוצק.</b> השמן על המנחה:",
+                "<b>הבולל.</b> הפותת. הבולל המנחה בשמן. ופותתה פתים:",
+                "<b>המניף.</b> המגיש. שמניף את המנחה שטעונה תנופה. ומגישה בחוץ. המנחה שהיא טעונה הגשה בפנים בקרן דרומית מערבית כדכתיב (שם ב׳) והגישה אל המזבח:",
+                "<b>המסדר.</b> לחם הפנים על השלחן:",
+                "<b>פטור.</b> דאמר קרא אשר יעלה עו׳, לה או זבח, מה העלאה שהוא גמר עבודה, אף כל שהוא גמר עבודה, יצאו אלו שאין אחד מהן גמר עבודה:",
+                "<b>אין חייבין עליו משום זרות.</b> אם עשה זר אחת מכל העבודות הללו, כגון שבלל או פתת וכו׳. וכן טמא, או מחוסר בגדים, או מי שאינו רחוץ ידים ורגלים, אינו חייב מיתה אע״פ שנפסל אותו דבר שעבד בו:"
+            ],
+            [
+                "<b>והעבודה בבכורות.</b> דכתיב (שמות כ״ד) וישלח את נערי בני ישראל, אלו הבכורות שהעבודה בהם:",
+                "<b>משהוקם המשכן נאסרו הבמות.</b> דכתיב (ויקרא י״ז) ואל פתח אוהל מועד לא הביאו, מכלל דבאוהל מועד תלי אסורא. ודוקא לישראל נאסרו הבמות, אבל נכרים מותרים להקריב לשמים בכל מקום, ואפילו בזמן הזה. ואסור לישראל להיות שלוחם להקריב ולא לסייעם. אבל להורות להם סדר הקרבה שרי:"
+            ],
+            [
+                "<b>באו לגלגל.</b> ולא היה שם בית אלא יריעות המשכן של מדבר:",
+                "<b>הותרו הבמות.</b> דרחמנא אמר אשר ישחט במחנה וכו׳ ואל פתח אוהל מועד לא הביאו, פרט לגלגל שלא היה שם מחנה, שכבר בטלו המחנות והתחילו להיות נפוצים בכל הארץ. ומהאי טעמא נמי קדשים קלים נאכלין בכל מקום, שהרי לא היה שם מחנה כמו שהיה במדבר:"
+            ],
+            [
+                "<b>באו לשילה נאסרו הבמות.</b> דכתיב (דברים י״ב) כי לא באתם עד עתה אל המנוחה, מכלל דכשיבואו אל המנוחה, הבמות אסורות. ומנוחה זו שילה שהיתה שם מנוחה שלא היו נוסעים ממקום למקום כמו במדבר:",
+                "<b>בית של אבנים מלמטה ויריעות מלמעלה.</b> דכתיב (שמואל א׳ א׳) ותביאהו בית ה׳ שילה, אלמא בית היה, וכתיב (תהלים ע״ח) ויטוש משכן שילה, אלמא של יריעות היה, מלמד שלא היה שם תקרה אלא בית של אבנים מלמטה ויריעות מלמעלה:",
+                "<b>ומעשר שני בכל הרואה.</b> ולעיל לא תני מעשר שני, לפי שכל י״ד שנה שהיו בגלגל לא נתחייבו במעשרות עד שכבשו וחלקו. ובכל הרואה היינו בכל מקום שרואין משם שילה, דאמר קרא (דברים י״ב) השמר לך פן תעלה עולותיך בכל מקום אשר תראה, בכל מקום אשר תראה אי אתה מעלה, אבל אתה אוכל בכל מקום שאתה רואה:"
+            ],
+            [
+                "<b>באו לנוב ולגבעון.</b> כשחרבה שילה לסוף שלש מאות ושבעים חסר אחת שהיה המשכן שם, ונלקח הארון בימי עלי, באו לנוב, וחרבה נוב בימי שאול ובאו לגבעון. וכל ימי נוב וגבעון היו חמישים ושבע שנה, וכל זמן זה היו הבמות מותרות, דרחמנא אמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה, מנוחה זו שילה, נחלה זו ירושלים, ולמה חלקן הכתוב אלא כדי ליתן היתר לבמות בין זו לזו:",
+                "<b>קדשים קלים בכל ערי ישראל.</b> והוא הדין למעשר שני, שהרי הקישן הכתוב, דכתיב (שם) לא תוכל לאכול בשעריך מעשר דגנך וגו׳, וכל נדריך אשר תדור, בזמן שקדשים קלים טעונים הבאת מקום אף מעשר שני טעון הבאת מקום, בזמן שקדשים קלים בכל ערי ישראל אף מעשר שני בכל ערי ישראל:"
+            ],
+            [
+                "<b>והיא היתה נחלה.</b> האמורה בתורה כי לא באתם עד עתה אל המנוחה ואל הנחלה, דמשמע משתבואו אל הנחלה יאסרו הבמות:"
+            ],
+            [
+                "<b>הרי אלו בעשה.</b> דשמה תביאו את עולותיכם, דמשמע אבל לא בבמה, ולאו הבא מכלל עשה עשה. אי נמי, עשה והביאום לה׳, ולא תעשה דהשמר לך פן תעלה עולותיך, וכל מקום שנאמר השמר פן ואל, אינו אלא לא תעשה:",
+                "<b>ואין חייבין עליהם כרת.</b> כיון שהקדישם בשעת היתר הבמות, שאין המקריב בחוץ חייב כרת אלא על קרבן שאם הקריבו בחוץ בשעת הקדשו היה חייב, דומיא דמדבר, דבכרת דשחוטי חוץ כתיב (ויקרא י״ז:ז׳) חוקת עולם תהיה זאת להם, זאת להם ואין אחרת להם:",
+                "<b>הקדישן בשעת איסור הבמות.</b> מההיא שעתא קרינן בהו והביאום לה׳, וכיון שהמתין עד שלא יכול לקיימו נתבטל העשה על ידו. אבל לאו וכרת ליכא, דאזהרה ועונש בשעת הקרבה כתיבי, והרי הותרו הבמות:"
+            ],
+            [
+                "<b>ואלו קדשים קרבים במשכן.</b> כגון בזמן הגלגל ונוב וגבעון שהיה שם משכן והיו הבמות מותרות. אלו קדשים צריכין להקריבן במשכן ולא בבמה:",
+                "<b>קדשים.</b> שסתמן הוקדשו במשכן, ומאי ניהו קרבנות צבור:",
+                "<b>קרבנות יחיד.</b> סתמן לבמה:",
+                "<b>קרבנות יחיד שהוקדששו למשכן.</b> שפירש בשעת הקדשן על מנת להקריבן למשכן:",
+                "<b>ואם הקריבן בבמה פטור.</b> מאזהרה ומעונש, שהרי הותרו הבמות. ומיהו אסור לשנות, דכתיב (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית:",
+                "<b>במות צבור.</b> גלגל ונוב וגבעון:",
+                "<b>סמיכה.</b> דכתיב לפני ה׳ וסמך, שאין סמיכה בבמה:",
+                "<b>שחיטת צפון.</b> דכתיב (ויקרא א׳:י״א) צפונה לפני ה׳, ואין צפון בבמה:",
+                "<b>ומתן סביב.</b> שתי מתנות שהן ארבע. דכתיב בהו (שמות כ״ט:כ׳) את הדם על המזבח סביב, ולא בבמה:",
+                "<b>תנופה.</b> דכתיב תנופה לפני ה׳, ואין תנופה בבמה:",
+                "<b>והג.</b> שה. דכתיב (ויקרא ב׳:ח׳) והגישה אל המזבח, ואין הגשה בבמה:",
+                "<b>אין מנחה בבמה.</b> דזבחים אמר קרא בבמה ולא מנחות:",
+                "<b>כיהון.</b> דכתיב (שם י״ד) וזרק הכהן את הדם על המזבח, מזבח צריך כהן ואין במה צריכה כהן:",
+                "<b>ובגדי שרת.</b> דכיון דאין צריך כהן אין כאן מקום לבגדי שרת, דבבגדי שרת כתיב (שם ו׳) ילבשם הכהן:",
+                "<b>וכלי שרת.</b> דבכלי שרת כתיב (שמות כ״ח) לשרת בקדש, ולא בבמה:",
+                "<b>וריח ניחוח.</b> אברים שצלאן והעלן, אין בהן משום ריח ניחוח. ודוקא במזבח דכתיב ריח ניחוח לה׳, אבל בבמה אפילו צלאן והעלן אין בכך כלום:",
+                "<b>ומחיצת דמים.</b> חוט הסיקרא להבדיל בין דמים התחתונים לדמים העליונים. ואין חוט הסקרא בבמה דכתיב (שם כ״ו) והיתה הרשת עד חצי המזבח, ולא בבמה:",
+                "<b>רחוץ ידים ורגלים.</b> דכתיב (שם ל׳) בבואם אל אהל מועד ירחצו מים, ולא בבמה:",
+                "<b>הזמן.</b> אם חשב על הקרבן לאכלו חוץ לזמנו:",
+                "<b>והטמא.</b> אע״פ שזר כשר להקריב בבמה, אין טמא מקריב בבמה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה זבחים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..693b1420fcebb411310efc0281c1288591c9dea4
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,754 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Yevamot",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה יבמות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nashim"
+    ],
+    "text": [
+        [
+            [
+                "חמש עשרה נשים פוטרות צרותיהן – for one of them was married to his brother, and he had two wives and died without children, both of them are exempt [Halitzah and levirate marriage] , as it states (Leviticus 18:18): “Do not marry a woman as a rival to her sister and uncover her nakedness in the other’s [lifetime],” for the inference does not teach us about her but rather to teach you that even his sister-in-law (i.e., the widow of a brother who died without issue) that is stated about her (Deuteronomy 25:5): “Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty].” If she is “do not marry a woman as a rival to her sister” and the same law applies to the rest of the forbidden relationships [in the Torah] that have [the punishment of] extirpation. But I don’t have anything but her, her rival-wife, from where do we learn this in the Torah? The inference teaches us לצור צרתה (I Samuel 1:6) – “her rival”; from where do we learn in the Torah צרתה? The inference teaches us (Leviticus 18:18): לצרור – “as a rival,” which implies “do not marry,” neither he nor her rival wife, nor the rival of her rival wife.",
+                "בתו ובת בתו וכו' – regarding his daughter from his outraged wife, and similarly, the daughter of his daughter and the daughter of his son, for whereas his daughter from his wife which is the daughter of his wife for since it is written (Leviticus 18:17): [“Do not uncover the nakedness of] a woman and her daughter,” there is no difference whether it is from him neither there is any difference if it is from another man, but his daughter from his outraged wife, one does not derive from this Biblical verse, because it implies a wife through betrothal/Kiddushin, but it is derived from (Leviticus 18:17): “[nor shall you marry] her son’s daughter or her daughter’s daughter [and uncover her nakedness: they are kindred; it is depravity].”",
+                "חמותו ואם חמותו ואם חמיו – all of these are forbidden to him because of (Leviticus 18:17): “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter [and uncover her nakedness];” there is included within this his mother-in-law, the mother of his mother-in-law and the mother of his father-in-law.",
+                "אחותו מאמו – [his sister from his mother] who was married to his brother from his father, and he died, and similarly, the sister of his mother, for there is no levirate marriage, other than with his brother from his father for we derive “his brother, his brother” from the children of Jacob; just as there it is from the father, even though that there are none from the mother, so too here, there is no difference.",
+                "ואשת אחיו מאמו – [the wife of his brother from his mother] who died and she married his [the dead husband’s] brother from his father for she was a stranger regarding him, and he died without children and she fell before him for levirate marriage but she is forbidden to him because she was first the wife of his brother from his mother, and is prohibited to him forever, as it is written (Leviticus 18:16): “Do not uncover the nakedness of your brother’s wife; [it is the nakedness of your brother],” and we expound, “your brother,” whether from the father or whether from the mother.",
+                "ואשת אחיו שלא היה בעולמו – such as, for example, Reuven who died without children and a brother was born to him after his death and his name is Levi, but Shimon performed levirate marriage with his wife and he has another wife and he died without children, and both of them fell before Levi, both of them are exempt, since the wife of Reuven who married Shimon is forbidden to Levi through [the punishment of] extirpation because Scripture had exempted him from Levirate marriage from Levi, as it states (Deuteronomy 25:5): “When brothers dwell together [and one of them dies and leaves no son the wife of the deceased shall not be married to a stranger, outside of her family: Her husband’s brother shall unite with her: he shall take her as his wife and perform the levir’s duty],” that they had one seating in the world; therefore, when Reuven died , she was forbidden upon Levi forever as the brother’s wife who has children and even though that now she fell from the power of the marriage of Shimon who was prohibited to him in his world on account of Reuven, and just as she is prohibited, so too is her rival wife forbidden.",
+                "וכלתו – [his former daughter-in-law – who then married his brother] whose son died, and she married his brother and his daughter-in-law is prohibited to him eternally and even after his son died.",
+                "וכולן אם מתו – such as, for example, this son died before the death of his brother ore she refused him, and even though there is no refusal other than with an minor female orphan whose mother or her mothers married her off, it is found regarding her that she refused him during the lifetime of her father, such as, for example, that her father married her off to another and she was divorced while still a minor, her father does not have control over her and she married off to the brothers of her father while she was still a minor, then she goes free through refusal and we call her further on an orphan during the lifetime of [her] father and if she refused his brother or was divorced from him or was found to be a barren woman whose acquisition was an errant purchase, it is as if she was never the wife of his brother, her rival/co-wife engages in a levirate marriage.",
+                "אילוני' – the language of a male ram from the sheep and her signs are explained clearly – that she does not have breasts like women and she does not have signs of puberty and her voice is thick like that of a male and she does not have the lower part of her abdomen like women , meaning to say, that this place does not protrude from her body like the lewdness of other women.",
+                "ואי אתה יכול לומר וכו' – that they already give birth from another prior to her being married to his brother; therefore, these are not barren women and there is also no refusal, for they are adults and only a minor [woman] may refuse, but our Tanna/teacher does not consider his mother amidst the women who exempt their rival/co-wives, for he holds like the one who holds that a man does not marry the outranged woman of his father and seduced woman of his father, but according to the one who says , that a man may marry the outraged wife of his father and the seduced wife of his and this is Halakha. It is possible that his mother married his brother from his father, and when he dies without children, it is found that his mother falls before her son for levirate marriage, and there are found sixteen women who exempt their rival/co-wives, and is mother is one of them, and this is the Halakha."
+            ],
+            [
+                "כשם שבתו פטורה – for [his daughter] is prohibited to him and there is no brother other than him, hence her rival/co-wife is also exempt.",
+                "הלכה צרת בתו ונשאת לקאחיו השני – where there is another brother that both of them are permitted to hi, and are not exempt, for there is here the commandment of levirate marriage and one of them engages in levirate marriage and the other is exempt, as it is written (Deuteronomy 25:9): “[Thus shall be done to the man who will not build up] his brother’s house;” he builds one house, but he does not build two homes, and if the second brother performed a levirate marriage with the rival wife of his daughter, and he [himself] has another wife, and he dies without children, and they returned and fell before him.",
+                "כשם שצרת בתו פטורה – that she became forbidden upon him from the time of the falling of his first brother, so too is the latter’s present associate/rival wife of his second brother’s wife is exempt, for this woman exempts her for the rivals of a woman forbidden on account of consanguinity exempts her rival/co-wife.",
+                "ואפילו הם מאה – [and even if they are one-hundred] brothers, and the rivals of a woman forbidden on account of consanguinity of his daughter went and engaged in levirate marriage with his third brother, and he has another wife, and he died without children, both of them are forbidden to each other, and similarly forever.",
+                "צרתה מותרת – to engage in levirate marriage for at the time of the levirate relation, she was not her rival wife.",
+                "וכל היכולה למאן – when she is a minor, [the woman forbidden to a man] and she is able to refuse, but she did not refuse, and his brother died, for since [her betrothal/Kiddushin] is not other than Rabbinic and her levirate relation is not other than Rabbinic, she does not exempt her rival/co-wife from Halitzah but to engage in levirate marriage is forbidden for she appears as forbidden on account of consanguinity."
+            ],
+            [
+                "שש עריות חמורות מאלו – and what is their stringency? That they are married to others (i.e., outsiders). But they are not able to marry the brother of this one from his father, and if their husbands died, who are “strangers” (i.e., outsiders) regarding this one, their rival/co-wives are permitted to marry to this one, for the rivals of a woman are not forbidden on account of consanguinity other than when she falls before him for levirate marriage from his brother. And our Rabbi/teacher, Moshe bar Maimon (i.e., Maimonides) explained, that if they married through sin to his brother and he died without children, and they fell [before him] for levirate marriage, their rival/co-wives are permitted, for these are not [forbidden] on account of consanguinity since their betrothal/Kiddushin do not take effect to his brother in those forbidden relations of incest.",
+                "אמו – she cannot marry his brother from his father, for she is to him the wife of the father, according to the one who says that the ravaged wife of his father is prohibited, and above (Mishnah two), I explained, that this is not the Halakha, but rather, his mother exempts her rival/co-wife, for she is able to marry to his brother from his father.",
+                "אשת אביו אשת אחיו מאביו – [that he had children] and the sister of his father, all of them are forbidden to his brother, like they are forbidden to him, and there is not side of Levirate marriage on this forever, and if others married them and they have other wives, and they (i.e., the husbands) died, their rival/co-wives are permitted to marry this one, and similarly, if his brother married them in sin, and he died without children, their rival/co-wives are permitted."
+            ],
+            [
+                "בית שמאי מתירין – the rival of a woman forbidden on account of consanguinity is to be married by the levir, for they (i.e., the School of Shammai) lack this exposition/Midrashic interpretation of (Leviticus 18:18): “[Do not marry a woman] as a rival [to her sister and uncover her nakedness in the other’s lifetime].”",
+                "חלצו – [they performed the ritual of Halitzah] the rival/co-wives from the brothers.",
+                "בית שמאי פוסלין – the rival/co-wives from the priesthood, since their [act of] Halitzah is [considered] Halitzah.",
+                "ובית הלל מכשירין – that their [act of] Halitzah was not a necessity and she is considered as one who performed Halitzah from a heathen/foreigner.",
+                "נתיבמו – to brothers.",
+                "בית שמאי מכשירין – [The School of Shammai validates them] to Kohanim, if they had become widowed from their levirs.",
+                "ובית הלל פוסלים – that they had engaged in sexual relationship with those forbidden to them, and one who engages in sexual relations with one prohibited to her makes her a harlot, and a harlot is prohibited to [marry] a Kohen.",
+                "לא נמנעו – and even though that the children of the rival/co-wives who had been married by the levir that according to the School of Shammai are Mamzerim/illegitimate according to the School of Hillel, and they are [included] in the prohibition of marrying the wife of one’s brother upon them, and the [violation of] the [marriage of the] wife of one’s brother is [liable to] extirpation, and those who are liable for extirpation are considered Mamzerim/illegitimate, nevertheless, [members of] the School of Hillel were not prevented from marrying women from the School of Shammai, because they would inform them of those women coming from the rival/co-wives and separate from them.",
+                "אלו על גבי אלו – they would loan their utensils one to the other. And in the Gemara (Tractate Yevamot 14a), raises an objection on that which is taught [in our Mishnah]: “The School of Shammai declares that the rival/co-wives are permitted [to enter into levirate marriage with] the brothers and the School of Hillel [prohibits] . They call it here (Deuteronomy 14:1): “You shall not gash yourselves/לא תתגדדו “ – do not form yourselves into religious [factions]. And they responded – such as the case of one Jewish court in one city – where half teach according to the School of Shammai and half teach according to the School of Hillel, but [where there are] two Jewish courts in one city, and all the more so, two Jewish courts in two towns, it does not matter."
+            ]
+        ],
+        [
+            [
+                "כיצד אשת אחיו שלא היה בעולמו – she exempts her rival/co-wife [from the requirement of levirate marriage or Halitzah].",
+                "ונולד להן אח – and was found to be dependent upon a levir, but upon him she is prohibited because of [the prohibition of] the brother’s wife, for he was not a contemporary [having not yet been born].",
+                "ואח\"כ יבם השני את אשת אחיו – and he has another wife.",
+                "ומת – without children.",
+                "הראשונה – she is the wife of the first brother who fell before him already one time, goes forth because of [the prohibition of] being the wife of his brother who had not yet been born.",
+                "עשה בה – this one who died.",
+                "מאמר – the explanation he betrothed her with money (as opposed to a document or an act of sexual intercourse) and with a Yevamah/widow of his deceased brother who died without issue, betrothal thorugh money is not a complete Kiddushin/betrothal, but rather, from the words of the Scribes/Soferim, the Yevamah is not acquired to the levir to become like a completely married woman until he comes upon her and he didn’t have sufficient time to marry her until he died.",
+                "שנייה חולצת – and it does not exempt her because of being a rival of a woman forbidden on account of consanguinity because she is not actually her rival/co-wife.",
+                "ולא מתיבמת – because the statement of intention acquires partially and she is [also] partially a rival of a woman forbidden on account of consanguinity, and in every place where there isn’t complete Kiddushin/betrothal, she performs the act of Halitzah and does not engage in a levirate marriage."
+            ],
+            [
+                "ומת – the levir who married the wife of the brother who died without issue.",
+                "מיבם לאיזו שירצה – and she exempts her [co-wife] colleague, and this does not refer to performing a statement of intention [of levirate marriage] , but rather, it refers to the first clause [of the Mishnah], as it is taught, the first is prohibited, etc. and as Rabbi Shimon states for since he was born, she had already had a levirate marriage performed on her and she did not have on this one the levirate relation through the marriage of his first brother ever, she is permitted to him, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לא חולצת ולא מתיבמת – her rival/co-wife and all the more so she herself, and similarly, a barren woman, as it is written (Deuteronomy 25:6): “[The first son] that she bears [shall be accounted to the dead brother that his name not be blotted out in Israel],” excluding a barren woman [ and similarly, the wife of a eunuch born without visible testicles and an androgynous individual does not engage in Halitzah nor levirate marriage, as it states ( there -Deuteronomy 25:5): “[When brothers dwell together and one of them lies] and leaves no son, [the wife of the deceased shall not be married to a stranger, outside the family],” excluding those for whom it is inappropriate for them to have children, and the wife of a convert and the wife of a freed slave does not engage in Halitzah nor levirate marriage, for there is no legal status of consanguinity neither for converts nor slaves, but a barren woman and an elderly women either engages in Halitzah or levirate marriage.",
+                "אחותה – [her sister] who is a woman forbidden to a man on account of consanguinity when she is [also] her sister-in-law [widow of her childless brother-in-law] such as, for example, when two sisters fell to him from his two brothers and the one is prohibited upon him because of consanguinity such as when she is his mother-in-law or daughter-in-law, she performs Halitzah or levirate marriage but now did not come in contact with the sister of his levirate relation because someone forbidden on account of consanguinity is not his levirate relation."
+            ],
+            [
+                "שניות – [secondary grade of forbidden relationships seen as incestuous] – forbidden incestuous or adulterous sexual relationships that the Scribes/Soferim decreed upon them which are called prohibitions resulting from a Mitzvah (i.e., based upon the Mitzvah not to deviate from the rulings of the Sages – see Deuteronomy 17:11), for it is a Mitzvah to hearken to the words of the Sages, and which are they? The mother of his mother, and there is no limitation but if it is the father of his mother alone, and the mother of his father, and it has no limitation [and if the father of his father] and the wife of his father’s father, and it has no limitation, and the wife of his mother’s father alone, and the wife of his brother’s father from the mother, and the wife of his mother’s brother, whether from the mother or whether from the father and there is no limitation, and daughter-in-law of his daughter, and the daughter of his son’s daughter and the daughter of the daughter’s daughter and the daughter of’s his son’s son and the daughter of his son’s daughter, and the daughter [of the daughter] of the son of his wife, and the daughter [of the daughter] of his wife’s daughter, and the mother of the mother of his father’s wife, and the mother of [the mother] of his wife’s mother, and the father of the mother of his wife’s mother, and the mother of the father of his father’s wife.",
+                "",
+                "גרושה וחלוצה לכהן הדיוט – such as, for example, that he (i.e., as a Kohen) transgressed his dead brother and had married a divorcee or a woman who had undergone Halitzah, and when he died, she needs Halitzah for Kiddushin/betrothal takes effect in those liable for violating negative commandments, but not levirate marriage, for she is prohibited to him, but to exempt/free her without anything is impossible, for it is not strong to release her, for we derive “her” from the wife’s sister, which is punishable by extirpation."
+            ],
+            [
+                "אח מכל מקום – even a Mamzer/illegitimate child (see Talmud Yevamot 22a)",
+                "אחיו לכל דבר – to inherit him and to become defiled to him.",
+                "שפחה נכרית – her offspring we got after her, as it is written regarding the maidservant (Exodus 21:4): “[If his master gave him a wife, and she has borne him children,] the wife and her children shall belong to the master, [and he shall leave alone],” but regarding a heathen woman, it is written (Deuteronomy 7:4): “For they (literally, “he) will turn your children away from Me [to worship other gods],” since it is not written, “for you will turn [your children] away,” we learn from it - this is what he said (Deuteronomy 7:4): “Do not give your daughters to their sons” – for the husband of your daughter will turn aside the son that your daughter will give birth to him away from Me. But regarding “or take their daughters for your sons” (Deuteronomy 7:3), we are not zealous in religious observance, for a child that comes from the heathen woman is not called your son, but rather, her son."
+            ],
+            [
+                "ואינו יודע איזו קדש – and he is prohibited to both of them because each one of them is able to say, this is the wife’s sister.",
+                "חולץ לשתיהן – because she is the sister of the woman engaged in Halitzah, and she is prohibited to him [during her lifetime] according to the Rabbis, but also not to perform levirate marriage in the first clause. For perhaps this is not his widow of the deceased husband who died without issue, and when he came in contact with the sister of his levirate relation, it is like she is his wife.",
+                "היו לו שנים אחד חולץ – at first to the first [woman] and the second, if he wants to engage in levirate marriage with the second, he does so, for if this [one] is his deceased brother’s widow, fine, and if she is her sister, he did not approach the sister of his levirate relation because Halitzah for that one removes her from being a levirate relation.",
+                "קדמו וכנסו – prior to the Jewish court took counsel.",
+                "אין מוציאין אותן מידם – that we don’t remove them from their hands because each one said I am best to marry; alternatively, it is the opposite, that the first who performed a levirate marriage, married the sister of his levirate relation, at that hour he performed a prohibited action and when his brother came and performed a levirate marriage with the second, who is the widow of the deceased brother who died without issue, her levirate relationship has ceased retroactively from the other one."
+            ],
+            [
+                "שנים שקדשו שתי אחיות – two strangers (i.e., not related to each other).",
+                "זה חולץ לשתיהן כו' – because each of them is prohibited to perform levirate marriages for perhaps eah one of them came in contact with the sister of his levirate connection.",
+                "היחיד חולץ לשתיהן – for it is impossible for him to perform levirate marriage not prior to the Halitzah of the second because of [the prohibition of] the sister of his levirate relation, but not after Halitzah because of the sister of the woman undergoing Halitzah; therefore, since it is prohibited to perform levirate marriage, he should perform Halitzah to both of them in order to remove her [i.e., the woman] who is his Yevamah /widow of her deceased husband who died without issue from the prohibition of a woman who is the widow of a deceased husband who died without issue from the general public.",
+                "והשנים אחד חולץ – to cause a release of the levirate relation from his brother, if this woman is his Yevama/widow of his dead brother who died without issue, and permit her sister to the second [brother] whatever you want, if she is his sister-in-law/Yevamah, fine, and if she is her sister, you have released the levirate relation of the sister-in-law from him through the ac of Halitzah by his brother.",
+                "אחיו של זה מייבם חלוצתו של זה – whatever you want if this is his sister-in-law, he marries her and it is well and good, for his brother did not perform Halitzah on that one but rather on her sister, who was not his sister-in-law and is not anything [to him] and if she is not his sister-in-law , he has done well by marrying a stranger (i.e., unconnected woman), for if it were because she is the sister of the levirate relation, it is nothing, since his brother performed on Halitzah with her sister who is his sister-in-law/Yevamah, and the levirate relation of the sister-in-law has been released, but if it was because it was an entrance to the open marketplace, this one has performed Halitzah with the brothers of her husband.",
+                "קדמו שני אחין – of one of them and they performed Halitzah with both of them (i.e., the women) to his a",
+                "לא ייבמו – the two [other] brothers, one with this [woman] and that one (i.e., brother) with the other [woman] because the first one that marries, is able to say, this woman is the sister of his levirate relation, but rather, one [brother] performs Halitzah first to one of ",
+                "ואחד מיבם – and the other [brother] performs levirate marriage with the second, whatever you want, if he is sister-in-law, fine, and if not, he has not come in contact with the sister of his levirate relation for his brother performed Halitzah and a sister-in-law in the free market does not happen, for she underwent Halitzah from the brothers of her husband.",
+                "ואם קדמו – these latter two [brothers] and married after the Halitzah of the two other [women] and they did not come to take council with the Jewish court, we don’t remove them from their hands as we have explained, for here is nothing here other than a doubtful prohibition of the sister of one’s levirate relation om the first marriage, and one can state that the first that married his sister-in-law and it is well tha the married, and the latter, also did well by marrying strange (i.e., unattached) woman, or alternatively, if if they married in reverse, that the father-in-law came in contact with the sister of his levirate relation and since he second [brother] came and performed levirate marriage, her levirate connection has been severed from his brother and she is permitted to him as his wife, but the prohibition that he performed was performed."
+            ],
+            [
+                "מצוה בגדול ליבם – for we expound (Deuteronomy 25:5-6): “he shall take her as his wife and perform the levir’s duty. The first son/והיה הבכור that she bears [shall be accounted to the dead brother [that his name may not be blotted out in Israel],” that the person who performs the levirate marriage should be a first-born, “that she bears” and that sister-in-law should be worthy to give birth, excluding a barren woman; יקום/shall be accounted – the first born who performs as the levir in the name of his brother to cause him to inherit and not that his brothers divide it with him.",
+                "הנטען על אשת איש – who is suspected of [having a sexual relationship with] a married woman ",
+                "והוציאוה – and the Jewish court removed her from under her husband, for that reason that she is prohibited to him and this one went and married her.",
+                "יוציא – that from the Torah, she is forbidden also to him, as she is forbidden to the husband, as we expounded, that once she is defiled, she is defiled twice – once to the husband and the other time to the person engaged in sexual relations wither. And specifically one who is suspected [of having intercourse] with a married woman, but one who is suspected [of having intercourse] with a free/unattached woman, it appears that it is Mitzvah to marry [her] as we find concerning rape (Deuteronomy 22:19): “Moreover, she shall remain is wife; [he shall never have the right to divorce her].”"
+            ],
+            [
+                "המביא גט ממדינת הים – he must state, “in my presence it was written and in my presence it was signed,” and the reason is explained in [Tractate] Gittin (see Bartenura commentary to Chapter 1, Mishnah 1) for [according to] one Master, because they are not expert in [writing the Jewish bill of divorce] for her sake, and to the [other] Master, because witnesses are not found to attest to it.",
+                "לא ישא את אשתו – because we rely upon his word.",
+                "מת הרגתיו וכו' – since it was upon his testimony that she married, and it is possible to slander, lest his eyes were upon her and he made a false testimony about her but she could marry to another, for a woman can be married [upon the testimony] of one witness.",
+                "ר\"י אומר הרגתיו לא תנשא אשתו – through his testimony even to another because he is a wicked person, and the Torah stated (Exodus 23:1): “You shall not join hands with the guilty [to act as a malicious] witness,” but the Halakha is not according to Rabbi Yehuda, for we hold that a person does not incriminate himself (i.e., his testimony against himself has no legal effect -see Tractate Sanhedrin 9b), for a person is considered a relative regarding himself, and we believe him that that he was killed, but we don’t believe him regarding what he said that he killed him, and therefore, even if he said that he killed him, you can marry his wife.”",
+                "הרגנוהו תנשא אשתו – it is explained in the Gemara (Tractate Yevamot 25b) when he says: I was with those who killed him, but I did not kill him."
+            ],
+            [
+                "בנדר – she took a vow refusing any benefit/favor from her husband and he did not and he did not invalidate it and she came to a Sage to release her and he did not find an opening for regret for a vow made under misapprehension.",
+                "לא ישאנה – because of suspicion.",
+                "שהוא ב\"ד – meaning to say, a woman’s protest against a marriage contracted during her minority and Halitzah – this Sage did not do as an individual because we hold that Halitzah and a woman’s protest against a marriage contracted during her minority [we require a court] of two or three we don’t suspect, but the release from vows [is performed] by an expert individual.",
+                "וכולן – the Sage and he person bringing a Jewish bill of divorce and a person testifying about a woman to [be allowed] to marry her, as are taught about in the Mishnah, he should not take her in marriage if he had wives at the time of the action but if they died afterwards, they (i.e., the women) are permitted to marry them for now there is no suspicion.",
+                "וכולן – these women.",
+                "שנישאו לאחרים – that the Sage forbade or to the witness or to the person who brings the Jewish bill of divorce [from abroad].",
+                "",
+                "וכולן מותרות לבניהם ולאחיהן – of these who permit them and they are not forbidden other than to them alone, for a man does not sin for his son or for his brothers, and all those that we mentioned, one should not marry, and if he married, he should not remove/divorce except for the where there is a claim that she I s married woman, for if the Jewish court removed her from her husband with witness and clear proof, even if he married her, he should remove/divorce her. But if witnesses came regarding an ugly matter alone, such as that they saw a man going out and she is wearing [only] a petticoat/breech-cloth (and Ezra, according to Talmud Bava Kamma 82a ordained that a woman must wear such clothing as a matter of chastity), or a man goes out and she is standing on top of the bed and similar kinds of things, if he married her, he cannot remove/divorce her, and if after the witnesses about an ugly matter came and a rumor went out and didn’t cease for the rumor stood for a day-and-a-half, if he married her, he should divorce her, other than if they had children from her, for then, he doesn’t remove her in order to not to cast aspersion upon his children."
+            ]
+        ],
+        [
+            [
+                "ארבעה אחין. חולצות ולא מיבמות – since both of them are levirate relations one to the other. The first [brother] who undergoes levirate marriage came in contact with the sister of his levirate relation and is like his wife.",
+                "ב\"ש אומרי יקיימו ובה\"א יוציאו – In the Gemara (Talmud Yevamot 28a) reverses them that the School of Shammai states that they should be put away (i.e., divorced), and the School of Hillel states that they may remain wedded, for in every place, the School of Shammai is stringent and the School of Hillel is lenient except from those known places where the School of Shammai is more lenient and the School of Hillel is more stringent (see, for example, the first five Mishnayot in Tractate Eduyot, Chapter 5, of which this text is taken), and thus we say, that generally, the School of SHammai in the place of the Schol of Hillel is not a Mishnah, meaning to say, that wherever we find in the Mishnah that the School of Shammai are lenient and the School of Hillel, where it is their manner to be lenient, but and it is found now that the School of Shammai stands in the place of the School of Hillel, it is not a Mishnah and it is a corrupted text and it is necessary to reverse it unless it is from the known Mishnayot which are from the leniencies of the School of Shammai and the stringencies of the School of Hillel. And in Tractate Eduyot (Chapter 5, Mishnah 5), in the name of Rabbi Eliezer, it enumerates the leniencies of the School of Shammai and the stringencies of the School of Hillel."
+            ],
+            [
+                "איסור ערוה – such as, for example, his mother-in-law and the mother of his mother-in-law.",
+                "ומותר באחותה – for she is not the sister of his levirate relation for a woman forbidden to a man on account of consanguinity is not lying before him for levirate marriage.",
+                "איסור מצוה – lying before him from the Torah, therefore, he is forbidden to her sister, for she is the sister of his levirate relation."
+            ],
+            [
+                "אחותו כשהיא יבמתו – her sister of a woman forbidden to a man on account of consanguinity, when she is his sister-in-law, the wife of her husband’s brother when she falls [with her] for levirate marriage.",
+                "או חולצת או מתיבמת – for she is not the sister of his levirate relation for there is no prohibition on account of consanguinity is not lying before him (see also Tractate Yevamot, Chapter 2, Mishnah 3)."
+            ],
+            [
+                "ור\"ש פוטר – (see Tractate Yevamot 28b) – the reason of Rabbi Shimon as it is written (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” at the time that they are made rival/co-wives to each other, such as the example of here, where both of them are levirate relations to him for levirate marriage. You should not have a legal acquisition neither to this one nor to that one, and the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ואחד מופנה – without a wife (i.e., single, a bachelor).",
+                "אשתו עמו – for since the School of Shammai holds that she is [his] wife through statement of intention [of levirate marriage] is considered as married, and when her sister fell after this [through the death of her husband, the second brother], she was not forbidden because of her being the sister of his levirate relation.",
+                "",
+                "מוציא אשתו בגט – for the statement of intention of [eventual] levirate marriage is not strong to compare it to someone married, and this prohibits her because of her being the sister of his levirate relation, and it requires a Jewish bill of divorce because the statement of intention which is partial betrothal/Kiddushin and Kiddushin is not released without a Jewish bill of divorce. And she requires Halitzah for since the statement of intention is not complete Kiddushin/betrothal, she is still his levirate relation and requires Halitzah for her levirate connection. And in the opening clause [of the Mishnah], he gives her a Jewish bill of divorce, and then performs Halitzah to her, and such is the Halakha."
+            ],
+            [
+                "נכרית – she is not related neither to this [woman] nor to that one.",
+                "נכרית חולצת ולא מתיבמת – the same law applies even if he did not make a statement of intention [of levirate marriage], and he died, the non-related woman undergoes Halitzah, but she does not perform levirate marriage because she is the rival/co-wife of a married woman through levirate connection, and this that taught that one makes a statement of intention was in order to exclude this from the words of the School of Shammai who said that the statement of intention acquires a complete acquisition, and even Halitzah also is not requirement, which comes to teach us that she needs Halitzah."
+            ],
+            [
+                "שעה אחת – through the falling of the first [wife] when she fell from his first brother [who had died] and for since his wife is alive, and this one is prohibited to him as the wife of his brother for he has children, but, regarding her non-related rival/co-wife, the law is not explained and seems logical that she performs Halitzah but does not engage in levirate marriage."
+            ],
+            [
+                "וכולן – the fifteen [cases] of incest (see Tractate Yevamot, Chapter 1, Mishnah 1), of a woman forbidden to a man on account of consanguinity that they had with his brothers a doubtful betrothal/Kiddushin or doubtful Jewish divorce for there is a doubt of the rivals of a woman forbidden on account of consanguinity.",
+                "חולצת – but it does not free her without anything for perhaps she is not the rival of a a woman forbidden on account of consanguinity.",
+                "ספק קרוב לו – for there were eight exactly defined cubits between them in the public domain, and the four cubits of a person acquires for him there, and he threw it, doubtfully within his four cubits and doubtfully within her four cubits."
+            ],
+            [
+                "זיקת שני יבמין – for as long as this living brother didn’t marry her, the levirate relation of first is upon him and the levirate relation of the second was added upon him because of the statement of intention he made [to perform a levirate marriage], and when he died, there remained upon her the levirate relation of two brothers-in-law.",
+                "רש\"א וכו' – since he holds that it is doubtful to us if the statement of intention [of performing levirate marriage] acquires completely or does not acquire at all, therefore, he performs levirate marriage on whichever of them that he desires, for if the statement of intention [to perform levirate marriage] acquires, he does not have anything other than the levirate relation of the second but if the statement of intention [of levirate marriage] does not acquire, he has nothing upon him other than the levirate relation of the first woman.",
+                "וחולץ לשניה – for one does not free him from [sexual intercourse] with the other, for perhaps the statement of intention [of levirate marriage] does not acquire, and there was two sisters-in-law that come from two homes. But there is no levirate marriage with both for perhaps the statement of intention [of levirate marriage] acquires, and there would be two sisters-in-law coming from one house. But the Halakha is not according to Rabbi Shimon, and even though we state in our Mishnah that the levirate relation of the two brothers-in-law is from the Torah from a Biblical verse (Deuteronomy 25:5): “Her brother’s husband shall unite with her: [he shall take her as his wife and perform the levir’s duty],” in the Gemara (Tractate Yevamot 31b) it proves hat the levirate relation of two brothers-in-law is Rabbinic as a decree, lest the people state that two sisters-in-law coming from the same house (i.e., widows of the same brother) may both be taken in levirate marriage."
+            ],
+            [
+                "היו אחין – even because of [the prohibition of] marrying the wife of your brother, etc., and even though we hold that this prohibition does not take effect upon another prohibition, this Tanna/teacher holds that an inclusive prohibition and a prohibition that adds and a simultaneous prohibition, like here, that a prohibition occurs on top of another prohibition and he is liable to bring a sacrifice on each and every prohibited act [performed] (i.e., a person may sometimes consume one piece of food and incur the penalty of four sin-offerings and one guilt offering - see Talmud Yevamot 34a).",
+                "ומפרישין אותן – so that they will not return to their husbands.",
+                "שמא מעוברות הן – and the offspring will be illegitimate/Mamzerim and we need a probe to distinguish between kosher seed/offspring and disqualified seed/offspring (i.e., seed that was sewn in holiness and seed that was sown in unholiness) so that the fetuses will not be left in doubt with [regard to] their husbands.",
+                "ואם היו כהנות – daughters of Kohanim.",
+                "נפסלו מתרומה – from eating heave-offering (i.e., Priest’s due) of the house of her father, even after the death of her husband, and even though she was a ravaged woman."
+            ]
+        ],
+        [
+            [
+                "החולץ ליבמתו. הוא מותר בקרובותיה – for it is not Halitzah, for surely, she does not require Halitzah and the female and male relatives of our Mishnah, that is that those who are prohibited upon the man on account of his wife, and the male relatives who are prohibited to the wife on account of her husband.",
+                "אם אין הולד של קיימא – that he is premature/non-viable birth."
+            ],
+            [
+                "וחייבין בקרבן – for he had intercourse with his brother’s wife not in the place of the Mitzvah, and the offspring is kosher whichever way you turn.",
+                "וחייבין אשם תלוי – for everything where people are liable for extirpation for something done willfully, and for something done inadvertently for sin-offering, ae liable for something whether he became conscious [of his transgression] or not, a guilt offering is made when one is in doubt as to the commission of a sinful act (i.e., suspensive guilt-offering)."
+            ],
+            [
+                "שומרת יבם = she is waiting and expecting to undergo levirate marriage.",
+                "נפלו לה נכסים – from her father’s house.",
+                "מה יעשו בכתובתה – the [100] Maneh or the two-hundred and the supplement and the dowry that she brought in to him and he accepted responsibility for the surety (i.e., mortgaged property).",
+                "ובנכסים היוצאין ונכנסין – the wife’s estate of which the husband has the fruition/usufruct without responsibility for loss or deterioration when she enters [into the marriage], they enter with her, and when she leaves from her husband, they go out with her.",
+                "בש\"א יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married and the levir takes possession of one-half of her inheritance from doubt for the husband inherits his wife but this case where she is doubtfully married to him, he takes possession of one-half.",
+                "נכסים בחזקתן – mort-main (i.e., the wife’s estate held by her husband, which, in case of her death or divorce, he must restore in specie, being responsible with all his landed property for loss or deterioration (see Tractate Yevamot, Chapter 7, Mishnah 1) in their presumptive legal status, but the School of Hillel did not explain whether the properties were in the possession of the inheritors of the woman or whether her properties were in the possession of the inheritors of the husband, for their surety is upon him, but as regards to law, they are divided, even according to the School of Hillel."
+            ],
+            [
+                "כאשתו לכל דבר – that he divorces her with a Jewish bill of divorce and she does not require Halitzah and he restores her when he desires, and is not forbidden to her.",
+                "על נכסי בעלה הראשון – that the landed property of her first husband will be responsible and vouched on her Ketubah, and if she lacks a Ketubah from her first husband, the levir writes her a Ketubah on his property which is only a Maneh."
+            ],
+            [
+                "מצוה בגדול ליבם – as we derive from (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother].”"
+            ],
+            [
+                "ובגדול – for the oldest of the brothers was abroad and he assigns the oldest of the brothers that is before us to state that we should wait for him, for he is older than me.",
+                "בחרש ובשוטה] – until they recover, we don’t listen to him].",
+                "עליך מצוה – even though your brother is abroad, he is older than you. Since you ae the oldest of the brothers in our presence, upon you is the Mitzvah [of levirate marriage] for the delay in the performance of the commandment, we do not delay."
+            ],
+            [
+                "הרי הוא כחד מן האחין – and he did not lose his portion because he performed Halitzah for you might think that I would say that he would be fined for since he caused her to lose from [having] levirate marriage for she was disqualified on [his] brothers.",
+                "זכה בנכסי אחיו – and even if he would divorced her on the morrow, for the All-Merciful one stated (Deuteronomy 25:6): “[The first son that she bears] shall be accounted to the [dead] brother,” and he has stood up [and performed his duty].",
+                "נכסים של אב – as it is written (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother],” just he doesn’t have a first-born son during the life of the father, even the levir doesn’t have it during the lifetime of the father, and such is the Halakha but rather, a man who marries his sister-in-law takes possession of the property of his brother, and even in the place of the father.",
+                "אסור בקרובותיה – as if she is his wife and all of the female relations that are forbidden [to him] on account of the woman is completely his wife, are forbidden for Halitzah according to the Rabbis.",
+                "בזמן שהיא קיימת – it refers to her sister, and not to the rest of the women forbidden on account of consanguinity.",
+                "מותר אדם בקרובת צרת חלוצתו – and we don’t say that the rival/co-wife is like the woman who has undergone Halitzah, that he would be forbidden with the sister of the rival/co-wife of the woman with whom he performed Halitzah, like he is prohibited [to be] with the sister of the woman with whom he performed Halitzah.",
+                "ואסור בצרת קרובת חלוצתו – Reuven who performed Halitzah with Leah and Rachel is married to a foreign (i.e. unrelated Jewish) man, and she has a rival/co-wife, and the foreign (i.e., unrelated Jewish) man died, that rival/co-wife is prohibited to Reuven. And the reason for this is at the time when Leah had the Halitzah ceremony performed, she brought Rachel her sister with her to the Jewish court, and the entire world doesn’t know to which of them had Halitzah and there are those who think that to Rachel was peformed Halitzah, and when the rival/co-wife of Rachel gets married, that is the rival/co-wife of the the relative of his Halitzah, they say that the rival/co-wife of his Halitzah married, and they think that Rachl and her rival/co-wife were the wives of his brother, because he did Halitzah to Rachel. But, the sister-in-law does not bring her rival/co-wife with her at the time that she has the Halitzah ceremony performed, therefore, when the sister of her rival/co-wife gets married, we don’t say that it the sister of the woman who had Halitzah that married."
+            ],
+            [
+                "וכן המגרש את אשתו וכו' – In the Gemara (Tractate Yevamot 41a), it raises the question and similarly, you might think, but rather, I would say, that a man who divorces his wife, etc., that the sister of the divorced woman from the words of the Torah, and therefore is exempt from Halitzah and from levirate marriage, but the sister of the woman who underwent Halitzah, according to the words of the Scribes/Soferim, so therefore, she engages in Halitzah does not engage in levirate marriage."
+            ],
+            [
+                "שומרת יבם – she is waiting to perform levirate marriage.",
+                "שקדש – one of the brothers [who betrothed] her sister after this one fell before them and she became dependent upon all of them.",
+                "המתן – from marrying for she made contact [with the sister of] her levirate connection.",
+                "עד שישה אחיך מעשה – that your brother will marry the sister-in-law or perform Halitzah to her and uproot her levirate relation from you.",
+                "מתה היבמה יכנוס את אשתו – for even if he married her and she died, he is permitted to her sister.",
+                "מת היבם – and no brother remains other than this one who betrothed her sister.",
+                "מוציא את אשתו בגט ואת אשת אחיו בחליצה – but not perform levirate marriage for she is the sister of his divorced wife, and in the Gemara (Tractate Yevamot 41a), the legal decision is according to Rabbi Yehuda ben Beteyra."
+            ],
+            [
+                "לא תחלוץ וכו' - In the Gemara (Tractate Yevamot 41b), it explains the reason, as it is written (Deuteronomy 25:7): “But if the man does not want to marry his brother’s widow, his brother’s widow shall appear [before the elders in the gate and declare, ‘My husband’s brother refuses to establish a name in Israel for his brother; he will not perform the duty of the levir’],” but if he desires, he should perform the duty of the levir (i.e., perform levirate marriage). All who go up for levirate marriage go up for Halitzah and all who do not go up for levirate marriage do not go up for Halitzah.",
+                "בתולות – we make the decree because of women who have had sexual relations, and betrothed woman because of married women, and such is the Halakha. And these three months are ninety days excluding from it the day her husband died, or when she was divorced from him, and excluding from it the day when she became betrothed to him.",
+                "הנשואות יתארסו – that the reason that she is forbidden in order to distinguish between the seed of the first to the seed of the second, so that she should not give birth to a undetermined/doubtful son (i.e., so that we would know who the actual father was), a son of seven months [pregnancy] to the first [husband] or doubtfully a son of seven [months] to the latter [husband] and with regard to betrothed women, one doesn’t not have to say this.",
+                "והארוסות ינשאו – for she was not made pregnant from the first [husband].",
+                "חוץ מארוסה שביהודה – for they would bring together the bride and the groom in Judea prior to their entrance to the wedding canopy in order that he would be used to her and he would sport with her and they would not be embarrassed one from the other through the commanded act of sexual intimacy; therefore, we suspect that perhaps he had sexual intercourse [with her].",
+                "כל הנשים יתארסו – because Rabbi Yehuda does not distinguish between widows to divorcees and permits for the widow to be betrothed even within thrirty days of the days of her mourning; Rabbi Yosi comes to dispute him on this and prohibits the widow to become betrothed within thirty days of her days of mourning."
+            ],
+            [
+                "ארבעה אחים וכו' – and the same law applies even also with many wives, if it is possible to support them, permission is in his bands to marry all of them, and the fact that it (i.e., the Mishnah) took four is good advice: for it comes to teach us, for yes, more than that, no, for just as the duty of marital visits at certain intervals arrives during the month.",
+                "ביאתה או חליצתה פוטרת צרתה – and he doesn’t perform levirate marriage with both of them, as it is written (Deuteronomy 25:9): “who will not build up his brother’s house.” One house he builds, but he does not build up two houses. And he doesn’t perform Halitzah with both of them, and whomever does not come up for levirate marrae does not come up for Halitzah, for since that both of them like each other do not go up for lievirate marriage, as we stated, he builds one house,” so also, they don’t go up for Halitzah.",
+                "חולץ לפסולה – and he will not disqualify that [woman who is] fit [to marry into] the priesthood, for a woman who has undergone Halitzah is disqualified from the priesthood, and a man should not empty the waters of his cistern and others need it."
+            ],
+            [
+                "מהחזיר את גרושתו – from whom he was married.",
+                "והנושא את חלוצתו – since we establish regarding him with the negative commandment (Deuteronomy 25:9): “ [Thus shall be done to the man] who will not build up his brother’s house,” since he did not “build up,” he furthermore will not build up.",
+                "והנושא קרובת חלוצתו – since Rabbi Akiva holds that the woman who takes off the shoe and spits in his face (by refusing to perform levirate marriage) is like his wife, and Scripture calls her, “his house,” as it is written (Deuteronomy 25:10): “the family of the un-sandaled one.” And also, Rabbi Akiva holds that there is a Mamzer from those who are liable for violating negative commandments, but this is not the Halakha.",
+                "קרובת גרושתו – for his divorced wife is like his wife, and her mother and her sister [if they are subsequently married to him] make him liable for extirpation."
+            ],
+            [
+                "כל שאר בשר שהוא בלא יבא – every nearness which is [a violation of] a negative commandment and even if there is no extirpation [attached to it].",
+                "כל חייבי כרת – but not those who are liable [for violating] a negative commandment, and such is the Halakha. For all that whose prohibition is a prohibition of extirpation, the offspring is illegitimate/Mamzer, except from that of a menstruant woman, but with those who violate negative commandments, the offspring are not Mamzerim/illegitimate."
+            ]
+        ],
+        [
+            [
+                "רבן גמליאל. אין גט אחר גט – two widows without children from a deceased husband awaiting a levirate connection of one levir from one brother, and he gave a Jewish bill of divorce to the first, and then returned and gave a Jewish bill of divorce to the second [woman], the female relatives of the second are not prohibited to him , for that would be like his divorced wife. For when he gives a Jewish bill of divorce to the first [woman], the levirate relationship has no legal effect on both of them from him for the Jewish bill of divorce is beneficial for the widow without children from a deceased husband to maintain her [with the Biblical verse] (Deuteronomy 25:9): “who will not build up [his brother’s house],” and furthermore, he will not perform levirate marriage, neither him nor his other brothers not for the Yevamah/widow whose husband died without issue nor her co-wife. Therefore, when he returns and gives a second Jewish bill of divorce to the second [widow], there is nothing in his actions, and it is like he is giving a Jewish bill of divorce to a mere stranger. And similarly, two levirs to one widow without children whose husband is deceased and this one [levir] gave a Jewish bill of divorce and that [levir] gave a Jewish bill of divorce, the latter is not anything and he is permitted to her female relatives.",
+                "ולא מאמר אחר מאמר -.between two levirs and one widow whose husband died without children, or with one levir and two widows. The latter is nothing and she doesn’t require from him a Jewish bill of divorce and he is permitted to her female relatives.",
+                "יש גט אחר גט – the first [Jewish bill of divorce] did not supersede her levirate relationship completely for she requires Halitzah; therefore, there is still one-half of her levirate relationship and the second Jewish bill of divorce to the second [widow] is beneficial for his divorced wife and he is prohibited to her relatives, and such is the Halakha."
+            ],
+            [
+                "כיצד – this does not refer to the dispute, but rather, it is a matter of its own, referring to one levir and one widow whose husband died without children, and this is what he said: In what case is the law of one levir and one Yevamah/widow whose husband died without children?",
+                "צריכה הימנו חליצה – if he wanted to consummate a marriage by conducting a woman to his house/to wed, he should not do so for since he had begun the Jewish divorce, it is fulfilled for him through [the Biblical verse] (Deuteronomy 25:9) “who will not build up [his brother’s house].”",
+                "צריכה ממנו גט – for Halitzah causes a release from her levirate relationship and the Jewish bill of divorce need to cancel his Kiddushin/betrothal for Halitzah has no legal effect on Kiddushin/betrothal."
+            ],
+            [
+                "נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.",
+                "נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.",
+                "אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.",
+                "אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah."
+            ],
+            [
+                "צריכות שני גיטין – for both Yevamot/widows whose husbands died without children according to the Rabbis for there is a statement [of intention of the levir] after a statement [of intention of the levir].",
+                "וחליצה – to one of them and this exempts her rival/co-wife.",
+                "מאמר לזו וגט ולזו – the Jewish bill of divorce to the latter [wife] invalidates that of the first [wife] he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9 – see Talmud Yevamot 32a), and she requires a Jewish bill of divorce for his declaration [of intention for levirate marriage] and Halitzah for his levirate connection.",
+                "מאמר לזו ובעל לזו צריכות שני גיטין – for this one, a Jewish bill of divorce for his declaration [of intention for levirate marriage] and for the other [woman] a Jewish bill of divorce for his act of coition.",
+                "וחליצה – to one of them and this exempts her rival/co-wife.",
+                "גט לזו ובעל לזו צריכות גט וחליצה – and it is prohibited to sustain her for he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9), because of the first Jewish bill of divorce. But with a Jewish bill of divorce by itself, does not free woman who had a sexual act because it was a disqualifying act of coition.",
+                "אין לאחר חליצה כלום – and if afterwards he betrothed her or her rival/co-wife, Kiddushin/betrothal does not take effect with her, as per Rabbi Akiva, who said that Kiddushin does not take effect in those who are liable for violation of negative commandments, but it is not the Halakha."
+            ],
+            [
+                "חלץ וחלץ – he is permitted [to be married to] the relatives of the second [woman] for there is nothing after the first Halitzah any levirate connections, and Halitzah with both is nothing, for even to the priesthood, she is not invalidated. And similarly, if he performed Halitzah with the first [widow of the deceased childless brother] and made a statement [of intention of levirate marriage] with the second [widow], and similarly, if he had given a Jewish bill of divorce to this [second] one after performing Halitzah with that one, or performed an act of coition with this one after the Halitzah of that one, the act with the latter person is not worthless. [Or] if he performed an act of coition with this one first and then returned and performed an act of coition with the second, or performed an act of coition first and then made a statement [of intention of levirate marriage] with the second , or gave a Jewish bill of divorce to the second, or performed Halitzah with the second, there is nothing after an act of coition at all, and the final act is not considered, and he is permitted with the second’s [female] relatives.",
+                "אין אחר חליצה כלום – It is referring to the first clause [of the Mishnah], but regarding the concluding clause, it is necessary to state that there is nothing after an act of coition."
+            ],
+            [
+                "חלץ ועשה מאמר נתן גט ובעל – it refers to one levir and one widow whose husband died childless (i.e., Yevamah). And even though that this is taught above, [the Mishnah] teaches it again because of the concluding segment that is necessary to separate between an act of coition and Halitzah, for Halitzah, whether at the beginning, whether in the middle or whether at the end – there is nothing after it, and the act of intercourse especially at the time when it is at the beginning, and to teach us also the dispute of Rabbi Nehemiah and the Rabbis.",
+                "בין בתחלה בין באמצע – as, for example, [the delivery of] a Jewish bill of divorce to this one and performing Halitzah with that one, and then he went back and made a declaration of intention [to perform a levirate marriage] or with the woman who had the Jewish bill of divorce. The declaration of intention has no effect and we don’t require a Jewish bill of divorce to his declaration of intention [of desiring a levirate marriage].",
+                "בסוף – After a declaration of intention [to perform a levirate marriage] and a Jewish bill of divorce, he performed Halitzah, there is nothing after it, for it is a complete Halitzah but if he retracted made a declaration of intention [of levirate marriage] , it doesn’t require a Jewish bill of divorce because Halitzah is a complete Jewish divorce, and even though it is was a disqualified Halitzah.",
+                "",
+                "הביאה באמצע – as in the case of a Jewish bill of divorce to this one and he performed an act of coition to the other woman and then he returned and made a declaration of intention with the third, he prohibited [to marry] her relatives.",
+                "בסוף – a Jewish bill of divorce to this one and a declaration of intention [to perform a levirate marriage] to that one, and then he retracted and came [upon her] on [the first, there is after this act of coition the levirate connection and when he releases her, he requires Halitzah and [the reception of] a Jewish bill of divorce is not enough for her.",
+                "אין אחריה כלום – and she leaves with a Jewish bill of divorce, without Halitzah, for if he retracted and betrothed to the other one after the act of coition, his deeds are not worth anything."
+            ]
+        ],
+        [
+            [
+                "הבא על יבמתו. שוגג – as he was thinking that she was another woman.",
+                "מזיד – for the sake of unchastity and not for the Mitzvah of levirate marriage.",
+                "אפילו הוא שוגג והיא מזידה – needless to say where she intended [to fulfill] the Mitzvah but rather even where both of them don’t have the intention [of fulfilling] the Mitzvah such as the case where he intends for another woman, and she had the intention for the sake of unchastity, he has acquired her [as his wife], as it states in Scripture (Deuteronomy 25:5): “ Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty],” anyway.",
+                "המערה – that he did not complete his coition, but rather, he inserted the corona of his membrum virile alone, and the meeting of the corona without insertion is called “kissing.”",
+                "קנה – and he took possession of the inheritance and she is removed with a Jewish bill of divorce if he comes to remove her.",
+                "לא חלק בין ביאה לביאה – whether a coition in its proper manner or a coition not in its proper manner, as it is written (Leviticus 20:13): “[If a man lies with a male] as one lies with a woman,” the Biblical verse tells us that there are two ways of sexual gratification."
+            ],
+            [
+                "וכן הבא על אחת מכל העריות – in one of all of these forms of coition.",
+                "או על הפסולות כגון אלמנה לכהן גדול וכו' – she is invalidated to the priesthood because she is unfit to marry a Kohen (as a harlot), even though that the wife of an Israelite who was raped is permitted to her husband, but she is invalid to the priesthood, and a divorcee as well, if she is the daughter of a Kohen, she invalidates herself by this coition from Terumah of wife’s house.",
+                "ממזרת ונתינה לישראל – it dos not refer to her being invalidated to the priesthood, for she is invalidated and enduring, but rather to the matter of the first stage of sexual connection, the Mishnah took it as punishing her as the first stage of sexual connection which is like the completion of coition."
+            ],
+            [
+                "מן האירוסין לא יאכלו בתרומה – because she was betrothed in a sinful betrothal, she is disqualified from the Terumah/priest’s due of her father’s house if she is the daughter of a Kohen.",
+                "רבי אליעזר ור\"ש מכשירין – until she has sexual intercourse and becomes the female issue of a priest’s illegitimate connection (or a priest’s wife illegitimately married to him), as it states (Leviticus 21:15): “that he may not profane [his offspring among his kin, for I the LORD have sanctified him],” two profanations: one- hers, and the other to her seed. But the Halakha is not according to him, but rather, even from betrothal, they should not consume Terumah.",
+                "נתארמלו או נתגרשו – [became widowed or divorced] from these Kohanim from the marital state, they are disqualified, for they are considered an illegitimate connection to a Kohen with their sexual actions.",
+                "",
+                "מן הארוסין כשרות – and even the first Tanna/teacher [of our Mishnah] did not invalidate from the betrothal, other than while they are alive for she has to be on her guard to an invalid coition, but not if they (i.e., the men) died."
+            ],
+            [
+                "לא ישא את הבוגרת – as it is written (Leviticus 21:13): “He (i.e., the High Priest) may only marry a woman who is a virgin,” excluding a woman of age, whose virginity was destroyed.",
+                "רבי אליעזר ורבי שמעון מכשירין – and the Halakha is not according to their opinions."
+            ],
+            [
+                "כהן הדיוט לא ישא אילונית וכו' – and the same law applies for a Israelite male, and it (i.e., the Mishnah) did not take [the example of] a Kohen other than because of the dispute of Rabbi Yehuda who stated, that a Kohen, even if he has a wife and children, should not marry a barren woman, which is not the case regarding an Israelite male, but the Halakha is not according to Rabbi Yehuda.",
+                "ושנבעלה בעילת זנות – such as for example those liable for violation of negative commandments or those liable for violation of positive commandments, and all the more so, those liable for extirpation or death by the Jewish court , but a person who comes upon a unmarried woman has not made her a harlot."
+            ],
+            [
+                "ב\"ש אומרים שני זכרים – that we derive it from Moses who separated from [his] wife afer two males were born to him.",
+                "וב\"ה אומרים זכר ונקיבה – as it states (Genesis 5:2): “male and female He created them.” But from Moses, it is not a proof because he acted following the Divine order.",
+                "ושהה עמה עשר שנים וכו' – as we find with Abraham after he tarried with his wife for ten years without her giving birth, he married Hagar and for the days that he lived with her outside the Land [of Israel], the did not count in the number, for perhaps dwelling outside of the land caused it, and all the days that the husband or the wife are sick or are imprisoned and in a similar manner we speak that they prevent sexual intimacy, they do not count to the number of ten years.",
+                "גרשה מותרת לינשא לאחר – for perhaps it was not her, but rather him [who was infertile], and when he divorces her, he gives her the Ketubah settlement if she claims that it is from him [who was infertile] who does not have a spermatic emission which does not shoot forth like an arrow (i.e., does not fructify), and they place an oath upon her if she knows that he does have a spermatic emission which does shoot forth like an arrow , and she makes against him false claim which is a lie.",
+                "האיש מצווה על פריה ורביה ולא האשה – as it is written (Genesis 1:28): “Be fertile and increase, [fill the earth] and master it,” and [the word] \"כבשה\" is written without a “VAV.” It is the way for a man to conquer the woman; he is commanded on “being fertile and increase.”",
+                "רבי יוחנן בן ברוקה אומר וכו' – But the Halakha is not according to him."
+            ]
+        ],
+        [
+            [
+                "אלמנה לכ\"ג: עבדי מלוג – what the woman leaves for herself and does not write in her Ketubah is called",
+                "נכסי (עבדי) מלוג – a wife’s estate of which the husband has the fruition without responsibility for loss or deterioration - that the husband “plucks” that property like the plucking of chickens because he consumes the fruits of those properties and if they lessened [In value] they lessened for her, and if they increased, they increased for her. But נכסי צאן ברזל (mort-main, the wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie,” being responsible with all his landed property for loss or deterioration) – they are the properties that she brought in to him and what he adds to it is hers, and they wrote into the Ketubah: the total amount that so-and-so accepted upon himself is such -and such, in her Ketubah, and therefore, they are called צאן ברזל – as the principal exists like iron, and if everyone died, the husband is liable to because they are accustomed to place the sheep in such-and-such an appraisement of valuables (brought into the marriage by the wife) , and the shepherd would be responsible for them (if lost), according to the estimate even if all the sheep died, hence, they are called properties that the husband accepts responsibility for - נכסי צאן ברזל (that must be returned to the wife “in specie” in the event of death or divorce."
+            ],
+            [
+                "בת ישראל שנשאת לכהן – even מגול slaves (i.e., that the husband has the fruition without responsibility for loss or deterioration) , they may consume [Terumah/priest’s due] because they are the acquisition of a Kohen who purchased merchandise, meaning to say, the wife that is his purchase of a Kohen who purchased these particular slaves, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them (i.e., the sacred donations) and those born into his household may eat of his food],” for the inference of \"קנין כספו\"/”the priest’s property” does not come other than for this exegesis: that a Kohen who has as purchased property with his money, that soul, which is the slave of the Kohen who bought a soul may eat of it (i.e., his food as a member of his household)."
+            ],
+            [
+                "והניחה מעוברת – even though she has children from him and she consumes Terumah, the slaves of her mort-main do not eat Terumah because they belong to the heirs, and the fetus has a portion in them and the fetus does not have the ability to provide them with Terumah either because he holds that a fetus in a foreign womb (of a non-Kohen), he is a foreigner or because he holds that someone born can feed; someone who is not born cannot feed, as it is written (Leviticus 22:11): “and those that are born into his household may eat [of his food],” and we call him they who will feed.",
+                "שהעובר פוסל – if the daughter of a Kohen is married to an Israelite [male], and she was left pregnant (because her husband died), and she has no other son, it disqualifies her from returning to her father’s home.",
+                "ואינו מאכיל – if she was the daughter of an Israelite married to a Kohen and she was left pregnant (because her husband died), the fetus does not have the strength to sustain her and the same law applies to his slaves.",
+                "אף בת כהן לכהן כו' – since you said that he is not born, he does not sustain, even the daughter of a Kohen who is married to a Kohen, the slaves don’t consume Terumah because of the fetus’ portion because they are his slaves and they don’t consume, other than for him, and he lacks the strength to sustain them, but the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "העובר והיבם וכו' -this fetus if [it is the product of] the daughter of a Kohen and an Israelite [male], it disqualifies her [from eating Terumah] as it is written (Leviticus 22:13): “[But if the priest’s daughter is widowed or divorced and without offspring, and is back in her father’s house] as in her youth, [she may eat of her father’s food],” excluding someone pregnant, if she is an Israelite woman [awaiting the act of a levir] to a Kohen, he does not feed [Terumah] and that which is not born does not cause feed [either].",
+                "והיבם – if the daughter of a Kohen is [to engage in a levirate marriage] with an Israelite man, he disqualifies her [from partaking of Terumah] as it is written (Leviticus 22:13): “and is back in her father’s house,” excluding the widow waiting for her brother-in-law to act, who is not able to return [to her father’s house] because she is in union with the widow waiting for her brother-in-law to act and if it is the daughter of an Israelite [who is to engage in a levirate marriage] with a Kohen, he does not feed her [Terumah]. The All-Merciful said (Leviticus 22:11): “[But a person who is a priest’s] property by purchase [may eat of them],” but this is the purchase of his brother.",
+                "והאירוסין – if she [the widow waiting for her brother-in-law to act] is the daughter of Kohen [to undergo levirate marriage with] with an Israelite [male], he disqualifies her, as he acquires her through “becoming,” and from the time of “becoming” he disqualifies her, as it is written (Leviticus 22:12): “If a priest’s daughter marries a layman, [she may not eat of the sacred gifts],” if it is the daughter of an Israelite [to be taken through levirate marriage] to a Kohen, he does not feed her [Terumah], as a decree lest they pour for her a cup of wine of Terumah in the house of her father and she causes her brothers and sisters to drink of it [as well]",
+                "והחרש – if the daughter of a Kohen is [the widow waiting for her brother-in-law to act] [to be married by levirate marriage] to an Israelite male, he disqualifies her [from eating Terumah] for he has acquired her through the Rabbinic ordinance, and if it is a daughter of an Israelite man [who is the widow waiting for her brother-in-law to act] and he is a Kohen, he does not feed her [Terumah] for she is his “property by purchase”(Leviticus 22:11), but a deaf-mute, according to the Torah does not acquire.",
+                "ובן תשע שנים ויום אחד וכו' – one those who are ineligible to be married into the priesthood when he is nine years and one day old and comes upon the daughter of a Kohen or upon the daughter of a Levite, or upon the daughter of an Israelite he has disqualified her from eating Terumah for someone who is nine years and one day old, his act of sexual intercourse is considered sexual intercourse, and he has profaned/degraded her through his act of sexual intercourse. But if the daughter of an Israelite is married to a Kohen who is nine years and one day old, he does not feed her Terumah/priest’s due, for his acquisition is not a complete acquisition.",
+                "וכן ספק בן תשע שנים וכו' – his law is like someone who is definitely nine [years old an one day] and he disqualifies her [from eating Terumah – if he is a Kohen].",
+                "ספק הביא שתי שערות ספק לא הביא – a minor who betrothed a woman – it is doubtful if he had brought forth two [pubic] hairs or not, and her betrothal is a doubtful betrothal. His wife may remove the shoe of the brother of her dead husband, but she may not be placed in a levirate marriage.",
+                "נפל הבית עליו ובת אחיו – and she is his wife, it is doubtful if he died first and both of them fell to a levirate marriage in the presence of his brother, but she exempts her rival wife because it is doubtful if the daughter’s associate died first, and a the time when she fell to the levirate marriage, her rival wife was not forbidden on account of consanguinity as it teaches in the Mishnah, and if they died, or refuses, their rival wives are permitted [to marry]; her rival wife undergoes Halitzah but does not enter into a levirate marriage and since we are speaking of doubtful cases, it is taught stringently in their presence."
+            ],
+            [
+                "והשוטה – even through marriage and betrothal/חופה וקידושין – he does not disqualify [her from consuming Terumah, but he does not feed it as his acquisition is not an acquisition.",
+                "נחתך העובר שבמעיה תאכל – immediately [she may consume Terumah] and the same law applies if she gave birth to him and he died.",
+                "עיברה לא תאכל – for the fetus does not feed/cause others to eat [Terumah].",
+                "גדול משל אב – for the man who has sexual intercourse does not sustain [his partner with Terumah] because he did not come upon her for the sake of Kiddushin/Jewish betrothal, and she is not his property/possession but he provides for his son.",
+                "העבד פוסל משום ביאה – if he comes upon the daughter of a Kohen, he has disqualified her from consuming Terumah/priest’s due.",
+                "ואינו פוסל משום זרע – if she ha seed as the daughter of a Kohen from an Israelite man, it is legitimate.",
+                "נכבש – he was pressed and came upon her.",
+                "הרי זה עבד – for the daughter of a maid-servanet is like her.",
+                "היתה אם אביו בת כהן לישראל תאכל בתרומה – if his father died, even though the child exists, and it is merely aa child who disqualifies; this one does not disqualify for it is not after her father that we judge him, for it is not his seed."
+            ],
+            [
+                "ופוסל את אם אמו – for if it we not him, his grandmother would return to eat Terumah of her father’s home after the death of her daughter, and all the while that he lives, she does not return to Terumah , as it is written (Leviticus 22:13): “[but if the priest’s daughter is widowed or divorced] and without offspring, [and is back in her father’s house as in her youth, she may not eat of her father’s food],” examine – upon her or the daughter of her daughter’s daughter, or the son of his son’s son or the daughter of son’s daughter, until the end of all generations.",
+                "לא כבני כהן גדול – meaning to say, there should not be man like him in Israel who disqualify me from the Terumah."
+            ]
+        ],
+        [
+            [
+                "הערל – an uncircumcised Kohen whose brotherws died on account of ritual circumcision.",
+                "אינו אוכל בתרומה – that we derive from the Passover sacrifice, as it is written concerning it (Exodus 12:48): “But no uncircumcised person may eat of it.”",
+                "ונשיה ועבדיהם יאכלו – for this is on account of the uncircumcised membrum and ritual uncleanness are not excluded from the community of [Kohanim] but rather, they themselves lack a remedy.",
+                "נשיהם לא יאכלו – [she is considered] a priest’s wife illegitimately married to him through his coition for through her having intercourse to disqualify her.",
+                "ואם לא ידעה – that she was married to him beforehand; and he did not come upon her [in sexual intercourse] after he became one whose testicles are crushed."
+            ],
+            [
+                "ואם נשתייר מהעטרה – that was severed from the corona and further, he is fit, for there is no membrum virile, and from the corona and above and to the side of the membrum. The corona is a column of flesh that surrounds in the place of one’s circumcision or whether the membrum is crushed, hidden by the striking of a sword or a knife; whether it was crushed and became reduced on its own or whether it was cut, whether at the membrum or at the testicles or whether at sinews of the testicles (see Talmud Yevamot 75b), all of them are disqualified. But these words refer to [being damaged] at the hands of a person, but on account of illness, everything is valid."
+            ],
+            [
+                "ואם לדין – that you expound an inference from the weaker to the stronger of your own, ",
+                "יש תשובה – there is a response to restore what belongs to Ammon and Moab, for their rationales are explained (Deuteronomy 23:5): “Because they did not meet with you [with food and water on your journey after you left Egypt, and because they hired Balaam…to curse you],” but a woman, it is not her manner to advance to meet – shall you say [the same] regarding the Egyptian and the Edomite, whose rationale [for their inability to enter the Jewish people for three years] is not explained?",
+                "לא כי – even if I would judge an inference from the weaker to the stronger,, you have no response, and nevertheless, I am stating a Halakha, but the Halakha is not according to Rabbi Shimon.",
+                "נתינים – Gibeonites who converted during the days of Joshua and were placed as hewers of wood and drawers of water."
+            ],
+            [
+                "סריס – there is a eunuch who performs the rite of Halitzah and has his shoe taken off for refusing the leviratical marriage.",
+                "והסריס לא חולץ וכו' – as it is written (Deuteronomy 25:6): “that his name (i.e., the dead brother’s) not be blotted out [in Israel],” except for that whose name is blotted out (see Talmud Yevamot 24a).",
+                "ואין לי לפרש – I do not know how o interpret which eunuch is required to perform Halitzah and which is exempt.",
+                "סריס אדם – who was castrated after he was born.",
+                "סריס חמה – from the womb of his mother, that never saw the sun, but rather, when he is a eunuch and its signs are explained: anyone who lacks the “beard” (i.e., the hair of the genitals) and his hair is abnormal (see Tractate Yevamot 80b) and his flesh is smoothened, and his urine does not produce scum and when he urinates it doesn’t make a pile and the spouting forth of the urine does not travel from afar until it makes a circle like a pile and his semen is feeble and his urine does not ferment, and he washes in the rainy season and his flesh does not produce vapor and is voice is not abnormal and is not recognized as either than of a man or of a woman. And the Halakha is according to Rabbi Akiva who states that a eunuch castrated by a man performs Halitzah and his wife removes the shoe of the deceased husband’s brother who refuses to perform levirate marriage, and they perform levirate marriage with his wife but [he] does not perform the role of the levir, for he is disqualified to enter into the community [of Israel]."
+            ],
+            [
+                "סריס – castrated by nature does not either perform Halitzah nor perform levirate marriage, and does not perform Halitzah or levirate marriage to his wife.",
+                "אילונית – her signs we explained in the first chapter (see Tractate Yevamot, Chapter 1, Mishnah 1)."
+            ],
+            [
+                "רבי יוסי ור\"ש אומרים כו' – for they hold that a [Kohen who is also] a person who exhibits traits of both sexes is like a male but Rabb Yosi retracted and stated in a Baraita (see Talmud Yevamot 83a) that a person who exhibits traits of both sexes is a creature of its own kind, but the Sages did not decide like him whether it is a male or a female. Therefore, he does not feed Terumah/priest’s due [to members of his family].",
+                "רבי יהודה אומר כו' – but the Halakha is not according to him for we hold above (see Tractate Yevamot, Chapter 8, Mishnah 4) that a man castrated by man performs Halitzah and his wife removes the shoe of the brother of her deceased husband who refuses to perform levirate marriage and a person of undetermined sex who was torn is like a eunuch castrated by a man.",
+                "אנדרוגינוס נושא אבל לא נישא – because he is a like a male and whomever lies with him is like someone who comes upon a male in pederasty, whether through the male genitals or the female genitals.",
+                "ר\"א אומר חייבין עליו סקילה כזכר – and especially in the place of his male genitals but not in his female genitals, and the Halakha is according to Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "יש מותרות. כהן הדיוט שנשא אלמנה – and the same law applies for a virgin, for when he (i.e., her husband) dies, she becomes a widow. But it (i.e., the Mishnah) took [the term] \"אלמנה\" /widow – because it needed to teach the concluding clause [of the Mishnah] regarding a High Priest who married a widow."
+            ],
+            [
+                "כהן גדול שקידש את האלמנה – but if he married [a widow], she is profaned/desecrated through his coition and she is forbidden to the husband and to the levir."
+            ],
+            [
+                "שניה לבעל ולא שניה ליבם – if the husband’s mother and not of the levir, such as for example, brothers from the father bu not from the mother.",
+                "אין לה כתובה – a Maneh (i.e., 100 Dinar or 25 shekels) and Two-Hundred, which are the essence of the Ketubah and she does not have [anything] from the secondary relationship (which are prohibited as incestuous by rabbinic decree), but she does have the supplement.",
+                "ולא פירות – he doesn’t pay her the usufruct of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration that he consumed which are hers, [and even though] that the usufruct, the Rabbis instituted (see Talmud Ketubot 47b) [the duty of support as an equivalent for her handiwork], and that of redemption as an equivalent for the privilege of usufruct [of her property], but he is not liable to redeem her, for we do not call her ואותבינך לי לאינתו /and I will make you to be my wife, and therefore, it was appropriate that he would pay her what he had consumed from the usufruct of her estate, even so, the Rabbis fined her that she should not collect from him the usufruct that he consumed as conditions of the Ketubah. For just as they fined her that she should not collect from him the essence of the Ketubah, for the conditions of the Ketubah are like the Ketubah itself.",
+                "ולא מזונות – it is not necessary to state that he is not obligated to support her while she is still under him, for but surely, it is his duty to divorce her (literally: “he stands under the charge to get up and make her go out” – how, then, could he be expected to maintain her? ). But rather, even if he went abroad and he and he lent her and consumed from her [property], he does not pay, for if we were dealing with a fit woman, if he borrowed from her and consumed from her [property], the husband would be obligated to pay [her back]. For the loan claims her what he lent to her and she makes a claim to her husband. And especially for someone who supported her not through the matter of a loan, we state in Ketubot (see Tractate Ketubot, Chapter 13, Mishnah 2) that the Halakha is like Hanan, as he stated: He who went overseas and someone went and supported his wife, he left his money on the horn of a deer for since it was for her support from her husband, and he did not lend her anything – whom can he make a claim? She did not borrow and he husband did not request from him that he should support her, therefore, it was Mitzvah that he did, but if he lent her, the husband is liable to pay if she is fit, and if she is from one of the relationships of the second degree (i.e., of the second generation), he is not liable to pay.",
+                "ולא בלאות – if the husband used her usufruct until they wore out, he is not liable to pay for you might think I would say, for since she lacks a Ketubah, but the husband ate from her usufruct, he is liable to pay what was lost and worn out, it comes to tell us that the Rabbis fined her so that the husband would not pay for worn clothes (i.e.., and indemnity for clothes which have completely worn out), but what he finds from them existing, she takes them.",
+                "אלמנה לכהן גדול וכו' – they have a Ketubah and usufruct and the husband pays them (i.e., his wives) for the usufruct that he ate from his wive’s estates of which the husband has fruition without responsibility for loss or deterioration and food that they have as they are supported from his property [and especially after] [his] death. But during his lifetime, we don’t force him to support/feed them for we uphold regarding him that it is his duty to divorce her (i.e., literally, he stands under (the charge) to get up and make her go out) and if one of them borrowed her support during the life of her husband, the husband is not liable to pay the lender. And worn out clothing also, there are those who state that he is liable to restore what was worn out and lost from their usufruct, and these words, are when he recognized them, but if he did not recognize them, they have neither a Ketubah, nor usufruct, nor support, nor worn-out clothing, but they do have the supplement and the worn-out clothing that they have in their sight. But second-degree relations do not have a Ketubah, nor usufruct, nor support nor worn-out clothing and a widow [married to] a High Priest, a divorcee and/or a woman who had Halitzah performed to a standard Kohen, ,etc., they have a Ketubah, and usufruct and support and worn out clothing, because these things are from the words of the Scribes and require strengthening. And in the [third chapter of Tractate Makkot}: “Who are they who are flogged?” it is proven that the prohibition of a woman who had undergone Halitzah [is prohibited] to a [High] Priest from the Torah, and even though that [the prohibition] of a woman who had undergone Halitzah [who is married] to a regular Kohen is from the worlds of the Scribes, they made it of Torah law for this law."
+            ],
+            [
+                "לא תאכל בתרומה – as it is taught in the Mishnah of the Chapter “A Widow [Married to] a High Priest” [Tractate Yevamot, Chapter 7, Mishnah 4], the fetus, and the levir and betrothal invalidate [a woman from eating heave offering] but do not validate [her to do so].",
+                "לא תאכל במעשר – all of this Mishnah is Rabbi Meir who stated that First Tithe is prohibited to foreigners (i.e., non-Levites) but it is not the Halakha.",
+                "לא בתרומה ולא במעשר – this is what he said: We don’t distribute Terumah/priest’s due and First Tithe in the granary house neither to the daughter of a Kohen nor to the daughter of a Levite, as a decree because of the case of a divorced woman, the daughter of an Israelite who is prohibited to eat [First] Tithe and if they would distribute [First] Tithe to the wife in the house of the granary, they will come to distribute it to the daughter of an Israelite after she had been divorced from a Levite, for not everyone knows that for her husband, they would distribute it to her. Therefore, Rabbi Meir decreed that you should not distribute in the house of the granary to a woman even if she is the daughter of a Kohen or the daughter of a Levite. But surely, as it is taught in the Mishnah, the daughter of a Levite who is betrothed to a Kohen, etc., they should not consume neither Terumah or [First] Tithe, and the same law applies even if she is married, because the first clause [of the Mishnah] that teaches that the daughter of an Israelite who is betrothed to a Kohen, that there, especially when she is betrothed, for if she was married [to a Kohen], she could consume [Terumah], it is taught also in the concluding clause [of the Mishnah] regarding the daughter of a Levite who is betrothed."
+            ],
+            [
+                "מת ולה ממנו בן תאכל בתרומה – as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food,” they call him, ‘they shall feed him,” and all the time that her son exists/lives, he provides her with Terumah.",
+                "נשאת ללוי – after she gave birth from a Kohen, ",
+                "אוכלת במעשר – she consumes [First] Tithe and not Terumah, and even though she has a son from a Kohen that was adornment, it would for her a foreigner.",
+                "מת ולה ממנו בן אוכלת במעשר – for her son from a Levite, but not Terumah for her son who is from a Kohen, for she has issue from a foreigner (non-Kohen, non-Levite)."
+            ]
+        ],
+        [
+            [
+                "האשה. ואמרו לה מת בעליך – that one witness said to her: “your husband has died,” and she married upon the testimony of one witnesses, and therefore, she should leave from this one and that one according to the law of a married woman who has been unchaste who is forbidden to her husband and forbidden to the person who initiated sexual intercourse with her for she is not an outraged woman and even though the Rabbis believe one witness regarding a woman because of being a chained woman. What is the reason? Because she herself is evidence by implication and she marries and this which is not evidence by implication, we fine her but she is married by [the testimony] of two witnesses who said to her that your husband died, but we say at the end, that she marries according to the testimony of the Jewish court, meaning to say, that she didn’t need the permission of the Jewish court since there were two witnesses testifying in the matter. She is permitted to return to her first husband for she is an outraged woman for what could she do? In the Gemara (Talmud Yevamot 88b) it proves that the Halakha is not this, but rather there is no difference whether she married according to the Jewish court with one witness and whether she married through [the testimony] of two witnesses, if her first husband comes, she should leave from this marriage (i.e., the second marriage) and that one (i.e., with the other husband) and all of these paths are concerning her.",
+                "וצריכא גט מזה ומזה – the reason that she requires a Jewish bill of divorce from the second [husband] for when they see that the first [husband] is alive, they would think that he divorced her, and as a result of this, she married the second [husband] and she is completely his (i.e., the second husband’s) wife, but if he removes her without a Jewish bill of divorce, she is found to be a married woman who leaves without a Jewish bill of divorce.",
+                "ולא בלאות – that were lost but her right to claim compensation for the wear and tear or ruin of the things which she brought along on her property that exist she did not lose.",
+                "והולד ממזר מזה ומזה – if she gave birth from the second [husband] he is a complete Mamzer/illegitimate child, and if the first [husband] took her back and she gave birth, he is a Mamzer from Rabbinic law.",
+                "לא זה ולא זה זכאין במציאתה – that the reason - why did the Rabbis state that what his wife finds belongs to her husband? It is because of enmity; here it should be enmity and hostility.",
+                "ולא במעשה ידיה – that the reason – why did the Rabbis states that her handiwork belongs to her husband? It is because of sustenance and here, where she doesn’t have sustenance, her handiwork is not his.",
+                "ובהפר נדריה – that the reason of why the husband annuls his wife’s vows, just as she should not make herself reprehensible to her husband, here, she would make herself look ever so repulsive (Talmud Yevamot 90b).",
+                "נפסלה מן הכהונה – because she is a harlot.",
+                "מן המעשר – it is fine, for the daughter [of a Levite] who ran about as a prostitute is not disqualified from the first tithe.",
+                "מן התרומה – even the priest’s due of the Rabbis.",
+                "יורשים כתובתה – the Ketubah of male issue.",
+                "חולצין ולא מיבמין – the brothers of the first [husband] perform the act of Halitzah according to the Torah, but the Rabbis decreed that he should not engage in a levirate marriage, and the brothers of the second [husband] perform the act of Halitzah according to the Rabbis, just as she requires a Jewish bill of divorce from the second [husband] according to the Rabbis.",
+                "ביאתה או חליצתה – he disputes with the first part of the Mishnah as it is taught they don’t perform levirate marriage.",
+                "ואין הולד ממנו ממזר – if the first [husband] took her back but the Halakha is neither according to Rabbi Yosi, nor according to Rabbi Eliezer nor according to Rabbi Shimon.",
+                "נשאת שלא ברשות – of the Jewish court, such as the example when two witnesses said to her: “your husband died,” that she doesn’t need the legal permission of the Jewish court."
+            ],
+            [
+                "ופטורה מן הקרבן – for an individual who acted according to the [errant] instruction of the Jewish court is exempt from the sacrifice.",
+                "שלא ע\"פ ב\"ד – but rather with two witnesses, she is a liable for a sacrifice for she errs inadvertently, but the Halakha is not like this Mishnah, but rather, whether she married by word of mouth of the Jewish court with one witnesses, whether by word of mouth of two witnesses, they are liable for a sacrifice – she and her second husband."
+            ],
+            [
+                "ואחר כך מת בנך – she did not depend upon having a levirate marriage.",
+                "ונשאת – to anyone [in the world].",
+                "ראשון ואחרון – the first [husband] before the report, and the last [husband] after the report. And according to Rabbi Akiba, it is established that he said, thee is a Mamzer when one is liable for violating negative commandments, but it is not Halakha."
+            ],
+            [
+                "מותרת לחזור לו – for the second betrothal is not anything, and he came upon her in prostitution, and we say in the Gemara (Tractate Yevamot 95a) (Numbers 5:13): “in that a man has had carnal relations with her [unbeknown to her husband , and she keeps secret the fact that she has defiled herself without being forced],” her carnal relations forbid her, but the carnal relations of her sister do not forbid her.",
+                "ומותר בקרובות השניה – to marry her (i.e. second wife’s) daughter for ewe hold that one marries the outraged or seduced woman.",
+                "רבי יוסי אומר כל שפוסל ע\"י אחרים פוסל ע\"י עצמו – Rabbi Yosi is the attendant of the first Tanna/teacher when he says, it makes no difference that his wife went and his brother-in-law (wife’s sister’s husband) who is the husband of his wife’s sister abroad nor whether his betrothed and his brother-in-law went and they came and said to him: “your wife died and your brother-in-law died,” and he married her sister and afterwards, his wife and his brother-in-law came; the wife of his brother-in-law is prohibited to his brother-in-law and his wife is permitted to him. And Rabbi Yosi said to him: His betrothed and his brother-in-law, for one is able to state that there was a condition in the betrothal, and this one who married her sister , married well, and requires a Jewish bill of divorce from him, so that they don’t say that a married woman goes out [from a marriage] without a Jewish bill of divorce for it invalidates her in regards to others, which are his brother-in-law, for since she left him with a Jewish bill of divorce, it invalidates her from her husband, it also invalidates her for marriage for himself and his wife is forbidden to himself because she is the sister of his divorced wife. But, where his wife and his brother-in-law went abroad and he married her sister that one is not able to say that there was condition for him in the marriage, and he married her well to this one, where it is possible to say that with regard to betrothal, one does not require a Jewish bill of divorce from him and does not invalidate [his wife] to others, for he did not invalidate the wife of his brother-in-law to his brother-in-law, he doesn’t invalidate her for himself. And his wife is permitted to him for she is not the sister of his divorced wife."
+            ],
+            [
+                "אמרו לו מתה אשתך ונשא אחותה מאביה – [he married his sister from her father] that was not from her mother and they retracted and said to him: “the second degree (i.e., first cousin) died,” and he married the sister of the second degree from her mother and not from her father, and it was found that this third [wife] is a stranger regarding the first wife. And they retracted and said to him, that the third-degree wife had died and he married the sister of the third wife from her father but not from her mother. It was found that the fourth is distant from the second, and all the more so, from the first. And they retracted and said to him, that this fourth wife had died, ",
+                "ונשא אחותה מאמה – and he married her sister from her mother, and she is distant from the third, and similarly from the fist and second, and afterwards, they said to them that all of them are living.",
+                "מותר בראשונה ובשלישית ובחמישית – who are not related to each other, and even though the third [wife] is the sister of the second [wife], it is permitted for the betrothal of the betrothal of the second did not take effect because she is the wife’s sister to the first [wife] whom he took [as a wife] earlier, and she is like a ravaged or seduced woman and [it is taught In a Baraitha] that if he ravaged a woman, it is permitted [for him] to marry her daughter for the Torah did not prohibit other than the wife’s sister alone, and where Kiddushin/betrothal did not take effect, she is not his wife’s sister, and similarly, the fifth [wife] even though she is the sister of the fourth [wife] she is permitted [to him] for since Kiddushin/betrothal effect with the third [wife], it is found that sexual connection with the fourth [wife] who is the sister of the third is considered a coition of prostitution, and the [fifth wife] is not forbidden to him.",
+                "ופוטרות צרותיהן – if he died and the levir came and performed levirate marriage with of them, it exempts her rival wife.",
+                "ואסור בשניה – because o the first [wife] and the fourth because of the third.",
+                "ואם בא על השנייה לאחר מיתת הראשונה – for the words were true of the first [wife] , and the rest of the words were lies, he is prohibited to the third [wife] because of the second [wife] and on the fifth [wife] because of the fourth [wife]."
+            ],
+            [
+                "בן ט' שנים ויום אחד פוסל – [a child nine years and one-day old invalidates] the deceased childless brother’s widow to the brothers if he had come upon her, for his act of sexual coition is [a valid] coition. Or, if he gave a Jewish bill of divorce or made a betrothal of a dead brother’s wife by statement with money or a document for he has a Jewish bill of divorce and a betrothal by statement of a dead brother’s wife, but it is not a complete Jewish bill of divorce, nor a complete betrothal by statement.",
+                "אלא הוא פוסל תחלה – In the Gemara (Tractate Yevamot 96a) it explains that with betrothal of a dead brother’s wife by statement, he disqualifies at the outset, but not at the conclusion, but if his older brother had made the statement of betrothal [to the dead brother’s childless widow] and [he] afterwards made the statement of betrothal, that which the nine-year and one-day old [did] did not invalidates her from his brothers, but through his act of coition, the nine-year and one-day old invalidates whether at the outset or at the conclusion, and our Mishnah is deficient and should be read as follows: but rather he invalidates at the outset and they invalidate at the outset and at the conclusion. When is this said? Through betrothal by statement, but an act of coition even at the end also invalidates. How so? A child who is nine years and one day old who came upon his dead brother’s childless widow, etc."
+            ],
+            [
+                "פסל על ידו – for it is to him like a statement of betrothal after a statement of betrothal and both of them take effect with regard to her.",
+                "ר\"ש אומר לא פסל – For the act of coition of a child who is nine years old, according to Rabbi Shimon doubtfully acquires [as a wife] and doubtful does not acquire [as a wife]; if it acquires, it acquires completely, and does not benefit his brother’s act of coition. And if he doesn’t acquire, it is to him like someone who did not engage in sexual intercourse, neither for him, nor his brother. Therefore, he did not invalidate, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "בן ט' שנים ויום אחד שבא על בימתו ומת חולצת ולא מתיבמת – for she upon her the interdependence of a childless widow and her late brother’s brothers (i.e., the levirate relation) two brothers-in-law for the act of coition of this one, the younger (i.e., nine days and one-day old) is like the statement of levirate marriage from the older. She does not leave the levirate relation of the falling of the first [brother], and there falls upon her the levirate relationship through the falling of the second [brother] (see Rashi on the concluding Mishnah in Tractate Yevamot 96b). But it is taught in the Mishnah in Chapter Three (“Four Brothers”) (Tractate Yevamot, Mishnah 9, [referring to] the one who is subject to the levirate power of a single brother-in-law, and not the one who is subject to the levirate power of two brothers-in-law.",
+                "נשא אשה – [he married a woman] who is not his sister-in-law (i.e., the widow of the deceased childless brother), and he has brothers, ",
+                "הרי זו פטורה – she is exempt, even though his sexual coition (i.e., of the brother who is nine years and one day old) is considered coition but his acquisition is not an acquisition at all until he brings forth two [pubic] hairs. But the widow of the childless dead brother, since she is dependent upon him, the Rabbis made her like a statement of betrothal."
+            ],
+            [
+                "אם לא ידע הראשונה משהגדיל ראשונה חולצת ולא מתיבמת – for the levirate relationship of two levirs is upon her, for since he did not know her [sexually] once he grew up, she did not leave from the first falling [of the levir to her].",
+                "רבי שמעון אומר מיבם לאיזה שירצה – for Rabbi Shimon does not hold by the levirate relationship of two levirs , and these words, we mentioned in the chapter of “Four Brothers” (Tractate Yevamot, Chapter 3, Mishnah 9).",
+                "וחולץ לשניה – for they are not rival wives to exempt one of them with the levirate marriage of her colleague. But a levirate marriage of both of them does not occur since she is her rival wife as part of the statement of levirate marriage of the Rabbis, but it appears as two widows of a brother who died without issue who come from one house.",
+                "אחד בן תשע ואחד בן כ' – both are equal for everything mentioned above, for as long as they haven’t brought forth two [pubic] hairs, he is a minor. Until he will be thirty five years of age and if he arrive at the thirty five years and did not bring forth two [pubic] hairs, even though they didn’t appear on him, they are a sign of his being castrated/a eunuch that is explained above (see Tractate Yevamot, Chapter Eight, Mishnah Four) – which is that of a natural eunuch."
+            ]
+        ],
+        [
+            [
+                "נושאין על האנוסה – for after he raped or seduced a woman, it is permitted to marry her daughter or her mother or her sister, as it is written (Leviticus 20:14): “If a man marries a woman and her mother, ‘[it is depravity],” in all of them it is sated, “lying with/שכיבה “ but here, it states “לקיחה/takes in marriage,” to inform you that the manner of taking [to wife] is what the Torah forbade.",
+                "רבי יהודה אוסר – as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, so as to remove his father’s garment” (i.e., to lay claim to what his father had possessed: Cf. Leviticus 18:8, 20:11, Ezekiel 16:8 and Ruth 3:9). The garment that his father saw, he should not reveal. But the Halakha is not according to the Rabbi Yehuda. But the Sages prohibited those summoned on suspicion of intercourse from the woman. To marry her daughter, or her sister, or her mother or one of her relatives, because she is found with them always, and the come to get accustomed to sin. But if he transgressed and married one of these relatives of the woman he raped or seduced or of the relatives of his wife whom he was suspected of having relations with her, we don’t remove her from his hands. But our Mishnah which teaches: “They marry the kinswomen of a woman who one has raped or seduced,” that applies, even ab initio. We are speaking after the death of the raped or seduced woman, for now, there isn’t a suspicion lest after that he will marry her daughter, he will be faithless with the first."
+            ],
+            [
+                "לא חולצין – for we require brotherhood from the father. But converts do not have relatives from the father."
+            ],
+            [
+                "שנתערבו ולדותיהן – and each of them has a certifiable son who was not mixed up.",
+                "ארבעה חולצות לאחת – the certifiable son of each of from the four performs Halitzah to one of them (i.e., the widows), and each of them are in doubt regarding here [due to the prohibition] of the brother’s wife, and the fifth son marries here, for whichever way you turn, if she is the wife of his brother, he performs levirate marriage with her, and if not, her levir performed Halitzah to her.",
+                "הוא ושלשה – this one who performed levirate marriage performs Halitzah to the other and the three [women] with him, and the fifth [brother] performs levirate marriage, for whichever way you turn, and these two return and perform Halitzah with the third [woman] and the two who are with him, and the fifth [brother] performs levirate marriage and similarly for all of them.",
+                "ד' חליצות – first because none of them are permitted to perform levirate marriage until the four [brothers] perform Halitzah to her for just as he cannot infringe the prohibition against a sister-in-law’s marriage with a stranger (literally, “for he met a sister-in-law for the market), and the same law applies when the four are able to perform Halitzah for all of them, and the fifth [brother] marries all of them, but rather, this is much better for perhaps each of them happens to come upon him and he fulfills the Mizvah of levirate marriage."
+            ],
+            [
+                "מתו כשרים – the certifiable children.",
+                "אחד חולץ – first [performs Halitzah] and afterwards the other [performs] levirate marriage, for whichever way you turn for if this one who performed Halitzah was the son of the daughter-in-law who performed Halitzah with his brother’s wife, for he is permitted to her through this Halitzah and it is well that the other marries her who is the son of the old lady, for the wife of his brother’s son is permitted to him. But if the one who performed Halitzah is the son of the old lady, and he performed Halitzah with the wife of his brother’s son, it is like she had Halitzah from an outsider/foreigner, so that when the son of the daughter-in-law when he performs levirate marriage, he did well in performing levirate marriage."
+            ],
+            [
+                "אוכלים בתרומה – that both a Kohen and the servant of a Kohen consume heave-offering/priest’s due.",
+                "וחולקים חלק אחד – It explains in the Gemara (Tractate Yevamot 99b), that this is what he said: and they divide the portion as one; if both of them to the threshing floor/granary as one, they give it to them, but if it was this one (i.e., the children of the Kohen) without that one (i.e., the children of the maidservant), they do not divide it among them for this Tanna holds that they don’t distribute heave-offering/priest’s due to a servant, other than his master is with him (which are the words of Rabbi Yehuda according to the Baraita).",
+                "בין כשרות בין פסולות – for each one of them is a doubtful Kohen and a doubtful slave, those who are pure [Kohanim] are forbidden to a slave and those who are invalidated are forbidden to a Kohen, and a doubtful prohibition [is judged] towards stringency.",
+                "סופגין את המ' – as each one says, “I am not a Kohen.”",
+                "אין משלמין – for each one says, “I am a Kohen” and they don’t remove from doubt.",
+                "ומוכרין התרומה – the heave offering of their grain, they do not give it to the Kohen when they separate it, for each one can say, “bring proof that I am not a Koen” but nevertheless, it is possible for them to consume it, but rather they sell it to a Kohen and the money is theirs.",
+                "ואין חולקים בקדשי המקדש – such as, for example, sacred hides and for each one of these, we state, “ring proof that you are a Kohen and take.”",
+                "ואין נותנין להם קדשים – to offer up.",
+                "ואין מוציאין שלהם – such as if was born to them a first-born, we don’t remove it from their hands and let it pasture/graze until it becomes unfit for sacrifice.",
+                "חומרי ישראל וחומרי כהנים – it explains in he the Gemara (Tractate Yevamot 100a) that their meal offerings are grabbed like the meal-offering of the Israelite and is offered on its own and its remnants are not consumed like the Israelite meal-offering, but rather it is burned like the meal-offering of the Kohanim which is burnt entirely."
+            ],
+            [
+                "הן חולצין ולא מיבמין – to his doubtful wife. And one of the sons of the first husband performs Halitzah, lest he was the son of their father, and he does not perform levirate marriage lest he is the son of the later husband, for he is their brother from the mother and not from the father, and his wife [is prohibited] upon them by extirpation, and similarly, the sons of the last wife, and similarly he performs Halitzah to their wives and does not perform a levirate marriage.",
+                "היו לו אחים מן הראשון ומן האחרון -- not from the same mother.",
+                "הוא או חולץ או מיבם – to a wife from the first [marriage], if he is his brother, it is good, if not, she is a foreigner regarding him and as, for example if there is no brother there other than him, one doesn’t provide a sister-in-law to the marketplace and similarly regarding the wife of the last son.",
+                "והם אחד חולץ ואחד מיבם – either the son of the first [marriage] or the son of the last [marriage], he performs Halitzah to her and his colleague performs levirate marriage. If she is his sister-in-law, it is well, and if not, she is strange him, but because of having a sister-in-law in the open marketplace, one doesn’t worry for he has performed Halitzah on his sister-in-law."
+            ],
+            [
+                "היה אחד ישראל – one of the husbands was an Israelite and one of them was a Kohen.",
+                "הוא אונן עליהם – perhaps this was on his father, and on the day of his death, he is forbidden to eat Holy Things.",
+                "והם אוננים עליו – and on the day of his death, they both are forbidden [to partake of] Holy Things. And a case can be found that he sees the death of both of them that he was a valid Kohen, for he does not defile himself for them, as for example, that they were betrothed in a mistaken Kiddushin on condition, and it was not fulfilled, and left him without a Jewish bill of divorce and she got married within three [months] and in such a manner, a case can be found that he sees the death of both of them, and he is a valid Kohen, therefore, he does not defile himself to them.",
+                "הוא לא יורש אותן – for the heirs supersede him these with those.",
+                "והן יורשין אותו – for who prevents them and they divide the money between the two of them.",
+                "ועולה במשמרו – to serve and the members of his priestly watch do not prevent him, but he does not take [a share] for all the members of the priestly watch supersede him concerning his colleagues."
+            ]
+        ],
+        [
+            [
+                "מצות חליצה: ואפילו שלשתן הדיוטות – be surely, that they are called judges and it is essential that they know to lead in reading the Biblical verses similar to judges, for even though it is taught in the Mishnah that the Mitzvah/rite of Halitzah requires three judges, we need to combine with them two others, so that Halitzah will be will be done with five to publicize the matter. And these two that they add on to the three, even if they don’t know how to read [the Biblical verses].",
+                "מנעל – of soft leather, the Halitzah is appropriate but not ab initio, as a decree lest he perform Halitzah with a torn shoe from above for even if it is torn, it sits at the knee, for since it is soft, and we require something that protects and this lacks that. But a sandal made of hard leather and it is torn and does not sit at the knee, one cannot make the decree that lest he perform the Halitzah ritual with a torn sandal; therefore, the essence of Halitzah is with a sandal.",
+                "",
+                "חליצתה פסולה – like a kind of felt housing for the foot, his Halitzah is disqualified, for we require something that protects; It is written here (Deuteronomy 25:9): “[pull the sandal off] his foot, [spit in his face]” and it is written there (Ezekiel 16:10): “[I clothed you with embroidered garments,] and gave you sandals of dolphin leather to wear, [wound fine linen around your head, and dressed you in silks],” and it is of leather.",
+                "מן הארכובה ולמעלה חליצתה פסולה – that the straps of the shoe are tied above from the knee."
+            ],
+            [
+                "בסנדל של עץ כשרה – and it would be covered with leather.",
+                "חלצה בגדול – that the sandal was large from the measurement of his foot, if he is able to walk in it, his Halitzah is valid.",
+                "או בקטן – from the measurement of his foot, if it covers the majority of his foot, his Halitzah is valid. But the Halakha is according to Rabbi Eliezer regarding what disqualifies a Halitzah at night, but the Halakha is not according to him in what validates a Halitzah with a left shoe."
+            ],
+            [
+                "חלצה ולא קראה חליצתה כשרה – for since the All-Merciful wrote (Deuteronomy 25:9): “Thus/ככה “ which implies an indispensable condition to the deed as it is written (Deuteronomy 25:9): “Thus shall be done to the man [who will not build up his brother’s house],” and the calling is mere speaking",
+                "דבר שהוא מעשה באיש – such as, for example [the case of] Halitzah where the woman performs the action with the body of the man, to exclude spitting, which is not an action with the body of the man."
+            ],
+            [
+                "החרש שנחלץ חליצתו פסולה – he does not free her in a place where there is another who is valid.",
+                "והחרשת שחלצה פסולה – and she herself is not freed through her Halitzah and she has no remedy other than through levirate marriage and if he wanted afterwards to free her, he releases her with a Jewish bill of divorce.",
+                "והחולצת לקטן חליצתה פסולה – all where we taught in our chapter that her Halitzah is invalid, she is not able to engage in a levirate marriage after that Halitzah and she requires another valid Halitzah to free her for herself and this Tanna/teacher who calls the Halitzah of a minor an invalid Halitzah, which implies that it invalidates her from engaging in a levirate marriage, is Rabbi Meir, for had it been the Rabbis, they would say there is no Halitzah of a minor at all, and she is not invalidated from engaging in a levirate marriage, and the Halakha is according to the Sages."
+            ],
+            [
+                "חלצה בשנים – fit/valid.",
+                "בשלשה – and one of them is a relative or invalid, and there didn’t remain an other than two valid individuals,",
+                "חליצתה פסולה – her Halitzah is disqualified, and such is the Halakha, that there is no valid Halitzah with less than three."
+            ],
+            [
+                "עצה ההוגנת לו – if he is a young body and she is an elderly woman; he is an elderly man and she is a young girl, they say to him: “What are you doing with a young girl, what are you doing with an elderly woman – go to someone like yourself.”",
+                "קוראה – “My husband’s brother refuses [to establish a name in Israel for his brother]” (Deuteronomy 25:7) and he recites: “I do not want to marry her” (Deuteronomy 25:8). She removes his shoe and spits [in his face] and recites (Deuteronomy 25:9) “Thus shall be done [to the man who will not build up his brother’s house!].” And the Halakha is according to Rabbi Yehuda who stated that it is a Mitzvah for all who are standing there to state (Deuteronomy 25:10): “the family of the un-sandaled one,” “the family of the un-sandaled one,” “the family of the un-sandaled o"
+            ]
+        ],
+        [
+            [
+                "בית שמאי אומרים אין ממאנין אלא ארוסות – an orphan girl whose mother and/or brothers married her off does not protest against/refuse her marriage other than from betrothal.",
+                "בבעל – [but] if he died and she did not protest against him and fell before a levir, she does not leave with a protest/annulment, but rather, she should wait until she grows up and performs the ritual of Halitzah.",
+                "אין בנות ישראל הפקר – and even from betrothal, she should not refuse and become betrothed to another [man] and then return and protest [again], but rather, she protests/refuses this one and she should delay from becoming betrothed to another until she grows up.",
+                "ותמאן ותנשא – not to go back and to protest/annul another time. But rather, this is what he said: she protests/annuls and delays from becoming betrothed to another [man] until she grows up, or if he want to get married, she annuls/refuses her husband and gets married immediately, for furthermore she does not protest/annul, according to the School of Shammai, for she is married."
+            ],
+            [
+                "אין מעשה קטנה אלא כמפותה – for she is like someone who is not married, but the Halakha is not according to Rabbi Eliezer. But the Halakha is according to Rabbi Hanina ben Antigonos. But a seduced woman from the age of six is in the legal status of someone who does not know how to preserve her betrothal [gift], and she does not need to protest/refuse, but older than six years of age, is in the legal status of someone who knows how to keep her betrothal [gift], and even though she is more confused/foolish. But from age six until age ten, she requires an examination if she knows how to keep her betrothal gift or not. And the girl may refuse/annul until she reaches the age of twelve years and one day and she shows signs [of puberty]. After that she does not refuse/annul, even if he did not come upon her [sexually]. But if he came upon her [sexually] after the age of twelve years and one day, even though she did not bring forth signs [of puberty], we suspect lest these signs fell off and he acquired her."
+            ],
+            [
+                "כל עכבה שהיא מן האיש – he (i.e., the husband) gave her a Jewish bill of divorce, this is the hindrance that comes from the man, for since she did not refuse/protest him, she revealed her intention that all that she tarried/delayed with him was for him. If she protested/refused him, this is the hindrance that is not from the man, for she did not detain herself with him because of marriage, and our Mishnah explains that and continue."
+            ],
+            [
+                "מותרת לחזור בו – even though that he did not restore her [as his wife] and she married another [man] as a result of divorce, and she became widowed [from the death of the second husband], she is prohibited to [marry again] the first, nevertheless, if he restored her [as his wife] and she refused/protested him, this refusal comes and reveals that she is a minor and her Jewish bill of divorce is annulled and there is nothing in her second return like restoring his divorced wife when she married another person.",
+                "זה הכלל – meaning to say, even many times that he divorced her and restored her [as his wife] and she refused/protested him, if she married another man as a result of a Jewish bill of divorce, she is prohibited to return to him, but as a result/in the midst of a refusal/protest, she is permitted to return to him."
+            ],
+            [
+                "לאחר ומינה בו – meaning to say, she went back and got married to a third [man] and she refused him.",
+                "כל שיצתה ממנו בגט אסורה לחזור בו – even though she left from who came after him with refusal, his Jewish bill of divorce was not annulled."
+            ],
+            [
+                "מותרת לבים – and we don’t say that the first marriage cause the sister-in-law to fall before the levir, and from the time that his brother divorced her, it establishes upon her the prohibition of the brother’s wife, that would be for her upon the divorce of his brother.",
+                "רבי אליעזר אוסר – he decrees all of these because of the orphan during the life of the father, for we say further on in our Mishnah that after her return, she is like a divorced woman even according to the Rabbis, but the Halakha is not according to Rabbi Eliezer.",
+                "ביתומה בחיי האב – even though the father is living, she is like an orphan in regard to Kiddushin, for furthermore, the father does not have the power to receive her betrothal/Kiddushin. But if he restored her [as his wife] while she was a minor, she prohibited to engage in levirate marriage if he dies while she is a minor, for the return of betrothal/Kiddushin is not anything, for since the control of the father upon her has been released, she herself lacks a hand and she would be like a divorced woman continuously."
+            ],
+            [
+                "תצא משום אחות אשה – and she is exempt from Halitzah and from levirate marriage.",
+                "מת בעלה של גדולה – and she fell before the husband of the younger [sister], the levirate relation of the older [sister]which she according to the Torah prohibits the younger [sister] upon him because her marriage is according to the Rabbis and she would be the sister of her levirate relation. What are they to do?",
+                "רבי אליעזר אומר מלמדים הקטנה שתמאן בו – and uproot her marriage, and he would perform levirate marriage to the older, and the Halakha is according to him.",
+                "רבן גמליאל אומר – the levirate relation of the older [sister] does not prohibit the younger [sister], for Rabban Gamaliel holds that the levirate marriage is not strong to prohibit his wife upon him; therefore, if she refuses, it is better and the older [sister] should under go levirate marriage, and if not, the younger [sister] should wait with him until she grows up and her marriage will be according to the Torah, and afterwards, the older [sister] will leave because of [the prohibition of] the wife’s sister. But not to have Halitzah for the older [sister], because he has invalidated the first [sister] upon him because of being the sister of the woman who performed Halitzah.",
+                "אי לו – Woe to him who removes his wife with a Jewish bill of divorce and doesn’t teach her to refuse/protest, for we state that a person should distance himself protests/refusals."
+            ],
+            [
+                "לשתי יתומות – foreigners (i.e., not related to each other).",
+                "או חליצתה – after she grows up.",
+                "וכן שתי חרשות – meaning to say, that juste as the two minor-age girls, having a sexual act with one of them exempts her rival/co-wife, so also with two deaf-mute women, but there is no Halitzah, to state that a deaf-mute woman is not one who engages in Halitzah.",
+                "אחת קטנה ואחת חרשת – even though that for both of them, their marriages are not complete marriages, nevertheless, we did not know which of them is satisfactory to him and she is considered more his wife."
+            ],
+            [
+                "לא פסל את הראשונה – for their acts of sexual intercourse are equivalent, and if the first one is acquired, she is his wife, and the sexual intercourse of the latter is fornication. But, if she is not acquired, both of hem are considered as foreigners to him for they were not acquired to his brother and he sustains the first who was not invalidated to him but not the latter one, for perhaps they were acquired, and when he comes upon the first one, he fulfills that one upon her through the prohibition of two houses.",
+                "פסל את החרשת – for perhaps the younger was acquired completely, and the acquisition of the deaf-mute woman is leftover, and he has two homes, and we reach the conclusion in the Gemara (Tractate Yevamot 111a) that a minor girl that there is a doubt if she is acquired completely for since she is worthy of sexual intercourse after a time and there is doubt if she is not acquired at all. And a woman who is a deaf-mute is acquired and she is left over, meaning to say, that she is acquired partially and is not acquired in a complete manner but nevertheless, if he comes upon a deaf-mute after he came upon a minor, he did not invalidate the minor, whichever way you turn, if the minor woman is acquired completely, he has acquired her, and the sexual act with the deaf-mute comes after that is not anything, and if she is not acquired at all, even to his brother, she was not acquired, and she is a foreigner (i.e., not related to him), but if he came first upon the deaf-mute and afterwards upon the minor, he invalidate the deaf-mute, for perhaps the acquisition of the minor was a complete acquisition, and he invalidated the acquisition of the deaf-mute which is an acquisition with something leftover. But there are books that have the reading – if he comes upon the minor girl, for we decree that because of when he came upon the deaf-mute girl and afterwards came upon the minor."
+            ],
+            [],
+            [
+                "ר' אליעזר אומר בכולן מלמדין – And the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "יגדלו זה עם זה – and he is not able to divorce her until he grows up, for the Jewish divorce bill of a minor is not a Jewish divorce bill.",
+                "היבמה שאמרה בתוך שלשים יום – that the levir took her in marriage, I have not had sexual relations with the levir and he states, “I had sexual relations with you,” and it is enough for you with a Jewish bill of divorce, they force him to perform Halitzah for she is believed that up to thirty days, we establish that a person sustains himself and doesn’t engage in sexual intercourse.",
+                "לאחר שלשים יום – he is believed that a person does not restrain himself without sexual intercourse for more than thirty days [after his marriage] (see Talmud Yevamot 111b). But, however, she is not permitted and considers herself a piece [of meat] and she is forbidden and requires Halitzah and we request of hi that he perform Halitzah but we don’t for him, for he stated that he had sexual intercourse [with her]. That we force him to perform Halitzah is within thirty days and we request of him to perform Halitzah after thirty days, and we don’t force him and we request that he perform levirate marriage. The Gemara (Tractate Yevamot 112a) establishes such as the example that the Jewish bill divorce leaves from under her hand, for since he gave the Jewish bill of divorce to his levirate relation, she was invalidated to him; but, however, she requires Halizah to make her permissible to the world. But if she herself said, “I had sexual intercourse [with him]” and he states that “I did not have sexual intercourse [with her],” we don’t suspect his words, and she does not require Halitzah."
+            ],
+            [
+                "הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה – she did not intend that her husband should die, and that she would fall before him (i.e., the levir) for levirate marriage, and she takes her Ketubah [settlement]. But, after the death of her husband, she rebels and we establish that we write a document stating the wife’s refusal of duties on the sister-in-law waiting for the levir to act and we requires of him to perform Halitzah and to give her Ketubah if he desires, but if he doesn’t want to perform Halitzah and she rebels against him, and she comes to lose her Ketubah [settlement], we force him to perform Halitzah."
+            ]
+        ],
+        [
+            [
+                "כשם שכונס ברמיזה – meaning to say, just as concerning betrothal/sanctification, so also divorce. For just as a man of sound senses [who marries] with a deaf-mute woman with gestures (i.e., sign language), who gesticulated to her until she is reconciled to him and with a gesticulation he will divorce [her] if he wants to divorce [her].",
+                "ונתחרשה – even though that it was a complete betrothal/sanctification since she was of sound sense at that time.",
+                "אם רצה להוציא יוציא – for we don’t require the consent of the wife.",
+                "נשתטית לא יוציא – for even though she knows how to preserve her Jewish bill of divorce and can be divorced according to the [laws of] the [Written] Torah, the Sages established that he should not divorce her in order that people will not treat her with the practice of being an outlaw (see Talmud Yevamot 66a – as she had the neither the legal status of a freed woman nor that of a slave).",
+                "נתחרש הוא – after betrothal/sanctification, since for even though his betrothal was a complete betrothal, he can never divorce her, for a Jewish divorce that does not completely release the complete betrothal/sanctification."
+            ],
+            [
+                "שהשיאה אביה – while she was a minor girl and accepted her betrothal/sanctification and they were a complete Kiddushin/sanctification, even though she is a deaf-mute girl, for with the consent of her father, she was betrothed and not with her consent/knowledge.",
+                "יוצאה בגט – even after she grew up and the power of her father has no legal effect, she receives her Jewish bill of divorce.",
+                "אף זו – a woman of sound senses who became a deaf-mute woman and in a similar manner."
+            ],
+            [
+                "הרי אלו פטורות – for since both of them are deaf-mute males or both of them are deaf-mute women, just as the betrothal for this one, so too is the betrothal for that one, and the betrothal of his wife occurs even though they are not complete and they annul/cancel the levirate relation, for she is not a complete levirate relationship.",
+                "יכנסו – for there is no removal of the shoe with a deaf-mute male and deaf-mute female which are not [considered applicable with] (Deuteronomy 25:7): “and she [his brother’s widow] shall declare, [‘My husband’s brother refuses to establish a name in Israel for his brother]’, (Deuteronomy 25:8), “[If he insists,] saying, ‘I don’t want to marry her’],” and afterwards if they want to put them away, they put them away with a Jewish bill of divorce, for a Jewish bill of divorce by intimation (i.e., sign-language), and remove the legal status of his marriage and the levirate relation of his brother through intimation (i.e., sign-language)."
+            ],
+            [
+                "מוציא את אשתו בגט – for the levirate relationship of his sister that comes on account of complete betrothal/Kiddshin prohibits her to him, for there is no power in his betrothal to push away the widow of the brother who died without children because of [the prohibition of] the his wife’s sister.",
+                "ואשת אחיו אסורה לעולם – for a deaf-mute does not have his show removed and to marry is impossible because of [the prohibition of] his wife’s sister."
+            ],
+            [],
+            [],
+            [
+                "כונס ואינו מוציא לעולם – for his Jewish bill of divorce does not come and cancel the first levirate relationships of his brother."
+            ]
+        ],
+        [
+            [
+                "האשה. שלום בינו לבינה – for if there had been a dispute between him and her, perhaps on account of hatred, she intended to prohibit herself with him.",
+                "ושלום בעולם – for if there had been a time of an interdiction of travel, perhaps when she saw that he delayed a long time and did not return, she said; “certainly thugs killed him.” Alternatively, if she saw that he was wounded in war and she thought that the certainly would die, but when there is peace in the world, if she did not see that he died, certainly there is suspicion of disgrace lest he come after she marries married, and she will be disgraced by immorality.",
+                "רבי יהודה אומר כו' – and the Halakha is not according to his view.",
+                "אמרו לו – to Rabbi Yehuda, he should marry a bright/smart woman, an imbecile woman, he should not marry, but rather, all are the same."
+            ],
+            [
+                "בבאה מן הקציר – like a case that took place where the people of the city went to reap wheat and a snake bit one of them and he died, and she came and announced it to the Jewish court and they sent forth and found that it (i.e., the case that took place) was like her words. But the Sages did not permit [her to get remarried] but rather it was an illustration that the matter should be something nearby. But she is not believed regarding something taking place abroad.",
+                "אלא בהוה – the case that took place, such it was and the same law applies to other places."
+            ],
+            [
+                "שאין האחים נכנסים – to the inheritance of her husband as the All-Merciful said (Deuteronomy 17:6): “[A person shall be put to death] only on the testimony of two [or more] witnesses,” and it is concerning her marriage that the Rabbis were lenient because of the deserted/chained wife.",
+                "מספר כתובתה – from the formulaic language that is written in the document of the Ketubah , that when she will marry to another, and she is considered married, and if so, she takes her Ketubah settlement."
+            ],
+            [
+                "חוץ מחמותה – the reason for all of them is because they hate her and that she intends to disgrace herself. Her mother-in-law hates her for she says in her heart (i.e., to herself): “this one will consume all of my labor.” The daughter of her mother-in-law states that this one will inherit all the fruit of the labor/achievements of my mother and father. Her sister-in-law will view her that perhaps she will end up being her co-wife. The daughter of her husband states, this comes in place of my mother and will consume all the fruits of her labor.",
+                "מה בין גט למיתה – for we say that even the women who are not believed to state that her husband died are believed to bring her Jewish bill of divorce.",
+                "שהכתב מוכיח – For we rely upon the essence of the Jewish bill of divorce. And even though that it is upon them also that we rely that they must state “in my presence it was written and in my presence it was signed.”",
+                "עד אחד אומר מת ונשאת – not exactly that she got married, but rather that they permitted her to get married even though she didn’t get married. But after that, one witness came and staed that he did not die, she does not go forth from the first legal permission.",
+                "עד אחד אומר מת ושנים אומרים לא מת – as for example that they are disqualified for testimony, and we teach that since the Torah believed one witness, there is no legal testimony here, for just as one [witness] is considered disqualified for testimony, they are also considered [disqualified for testimony]. Therefore, he followed after the majority of opinions, whether legal or disqualified.",
+                "שנים אומרים מת ואחד אומר לא מת וכו' – this comes to tell us that we follow after the majority of opinions of those disqualified for testimony, whether for leniency or for stringency."
+            ],
+            [
+                "אחת אומרת מת – two co-wives/rival wives who come from abroad; one says my husband died, and the other says, he didn’t die.",
+                "ר\"מ אומר הואיל ומכחישות כו' – but the Halakha is not according to his view."
+            ],
+            [
+                "היתה בת ישראל לכהן – if her co-wife/rival wife was the daughter of an Israelite married to a Kohen, she can partake of Terumah/priest’s due on the assumption that her husband is alive and she does not take into consideration the testimony of her co-wife/rival wife for since she is not believed to cause her to be married, she is not believed to disqualify her and such is the Halakha."
+            ],
+            [
+                "אמרה מת בעלי ואח\"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.",
+                "היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "מת בעלי ואח\"כ מת בני נאמנת – since she had a son, and was not in the legal status/presumption of being chained to the levir when she departed, now also when she said: “my husband died,” and afterwards [said]: “my son died,” when she has no interdependence of a childless widow and her late husband’s brothers (i.e., to the levirate relation), she is believed. But if she said, “my son died” and afterwards [said]: “my husband died,” and she wants to be married by the levir, she is not believed. But if she came to be married to anyone in the world, we suspect her words for she compares herself as a piece (of meat) that is forbidden forever, and she removes the shoe of her brother-in-law who refuses to marry her and does not marry her levir."
+            ],
+            [
+                "ניתן לה בן במדינת הים – and my son died and after[wards], my husband died, we don’t remove her from the original legal presumption that she says that she still needs to marry the levir, she is believed and permitted to be married by the levir.",
+                "אינה נאמנת – to marry anyone in the world without removal of her brother-in-law’s shoe, for the Rabbis believed her as a wife, concerning her husband she is believed, because of evidence by implication and she is allowed to marry, but to free herself from the levir, she is not believed because sometimes she is hated by him and we suspect her words for she frees herself from the levir, and removes her levir’s shoe and does not marry the levir."
+            ],
+            [
+                "ניתן לי יבם במדינת הים – that her mother-in-law gave birth to abroad, and she went in the legal presumption that she has no levir.",
+                "מת בעלי ואח\"כ מת יבמי וכו' – in both cases she is permitted to anyone in the world and is believed and permitted to anyone in the marketplace [of the world] in her original presumptive legal status that the mouth that forbids is the one that permits."
+            ]
+        ],
+        [
+            [
+                "האשה. לא תנשא – since her husband went [abroad] without children.",
+                "ולא תתיבם – for perhaps her rival/associate wife gave birth, and if she should say, perform the ritual of removing the shoe of the brother-in-law who refuses to perform levirate marriage, and afterwards marry whomever you want in the world whichever way you turn. They answered in the Gemara (Tractate Yevamot 119b) because a woman whose husband died without children who has performed the rite of Halitzah with a brother of the deceased is disqualified of [marrying into] the priesthood and if she should perform the rite of Halitzah and it is found afterward that her rival/associate wife gave birth to a living child, her Halitzah is not anything, they need to announce concerning her that she is fit for the priesthood, and was not disqualified on account of that rite of ahalitzah. And whomever that it is found at the time of her Halitzah, and is not found at the time where they announced about the Halitzah, it is nothing and she is not disqualified from the priesthood through her and when he sees her afterwards married to a Kohen, he would say that a woman who had performed the rite of Halitzah is permitted to a Kohen.",
+                "היתה לה חמות – abroad.",
+                "אינה חוששת – perhaps she had been given a levir even though we suspect above lest her rival wife had given birth whether to a male or a female, he exempts her to this one who is performing the duty of levirate marriage but her mother-in-law, if she also gave birth, she would not be needed for her for this one but if she had given birth to male, it is possible to state that perhaps she aborted, and if you can assume that she did not abort, perhaps it was a girl.",
+                "יצתה מלאה – pregnant.",
+                "חוששת – perhaps she had been given a levir. But the Halakha not according to Rabbi Yehoshua who said that she does not have to worry/scruple [concerning her]."
+            ],
+            [
+                "שתי יבמות – the wives of two brothers.",
+                "מפני בעלה של זו – perhaps he is living and she is bound/chained to him, and even though that his wife states that he has died, she is not believed to permit this one (i.e., the woman) to the whole world through her [words on her] lips for the widow of a brother who died without issue does not provide testimony on her fellow widow of a brother who died without issue.",
+                "לזו עדים – whose husband died and the other [woman whose husband died] does not have witnesses.",
+                "זו שיש לה עדים אסורה – to marry to the entire world, for she is a widow of a brother who died without issue who did not have witnesses that he died.",
+                "וזו שאין לה עדים מותרת – for on account of her husband, she is not forbidden, for she is believed to state: “my husband died,” and because of her being a widow of a brother who died without issue also, she is not forbidden for witnesses came testifying that he had died.",
+                "לזו בנים ולזו אין בנים – and there are witnesses neither to this one nor to that one; the woman who has children is permitted [to remarry] and the one who has no children is prohibited [from remarrying].",
+                "נתיבמו – that they had here two widows of brothers who died without issue and they married their levirs and the levirs died, they are forbidden to marry anyone in the whole world: this one (i.e., the first woman), because of the first husband of the other one, and that one (i.e., the second woman) because of the first husband of the other one, even though both were married to their levirs because of the presumption that their husbands had died, through their own testimony hey married, and they were believed, for the woman who said: “my husband died,” should be married by her levir. But now, that they would will be married to anyone in the world, no, for if they would marry to anyone in the world, it would be found that the testimony of this woman would be beneficial to that one (i.e., woman) and the testimony of that one (i.e., woman) would be beneficial to the other (i.e. woman), and widows of brothers who died without issue cannot give testimony one for the other.",
+                "הואיל והותרו ליבמין – on the presumption their husbands had died, they were permitted to marry anyone in the world, and furthermore, we don’t suspect lest that they are living, but the Halakha is not according to Rabbi Eleazar."
+            ],
+            [
+                "פרצוף פנים עם החוטם – if he did not see him with the appearance of his face or that his nose was taken , we don’t testify to permit [someone else] to marry his wife, for perhaps it is not him.",
+                "מגוייד – dissected like [Daniel 4:14]: “Hew down the tree, [lop off is branches].”",
+                "או חיה אוכלת בו – specifically in he place where his soul does not depart from [his body], but if it in the place where the soul departs, he testifies about him that he has died.",
+                "אין מעידין אלא עד ג' ימים – if they did not see him until after three days of his death, we don’t testify regarding him, for we suspect lest the appearance of his face has changed and this [individual] is not that whom they think [that it is].",
+                "ר' יהודה בן בבא אומר לא כל אדם וכו' – there are people who speedily blows/swells up, such as a heavy persn, and there is a place where a person speedily decomposes and to change, such as in a hot place, and there is a time when the world is hot and a person speedily decomposes and changes, and everything is according to the individual, and the place and the time, whether for leniency or for stringency and the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מים שיש להם סוף – that appears all four directions that surround the water and water that is not in sight of shore, that a person cannot see all about him. But Rabbi Meir does not make a distinction between a body of water that is not within sight of shore and a body of water that is within sight of shore but the Sages dispute in the Baraita (see Tosefta Yevamot, Chapter 14, Halakha 5 and Talmud Yevamot 121a) and state that a body of water that is within sight of shore, his wife is permitted if he tarried there a period of time where it is impossible that he would live, according to this period of time within the water. But water that is not in sight of shore, his wife is forbidden [to remarry] for lest after he came up from there, he left and went on his way, as Rabbi Yosi stated in our Mishnah, and the Halakha is according to the Sages.",
+                "ועלה לאחר שלשה ימים – for Rabbi Meir holds that a person can live within the water for a number of days, and because of this, even in water that is within sight of a shore, that if he comes out, someone will see him, for we suspect that perhaps after he would come out after many days and they wouldn’t see him. But Rabbi Yosi disputes on this and says that there is an incident about a blind person who went down to ritually immerse in a cave and the cave had water that is in sight of a shore and they remained until they died and their married off their wives.",
+                "מן הארכובה ולמטה – since he would be able to live, [his wife] should not remarry lest he leaves and no one sees him, for they are a body of water that is not within sight of a shore."
+            ],
+            [
+                "אפילו שמע מן השנשים – that they don’t intend to testify, he can go to testify so that his (i.e., the dead person) wife may marry.",
+                "הרי אנו הולכים לספוד ולקבור את איש פלוני – in the Gemara (Tractate Yevamot 121b) that one requires that they would say, “we come from eulogizing and burying this particular individual,” and it also requires that he would hear them telling of the matters of the eulogy: “such-and such Rabbis were there,” “such-and-such eulogies were there,” because it is the manner of young children to pay and to bring up names and lest it was an ant or locust that they buried, and bring them in with the name of that certain individual."
+            ],
+            [
+                "משיאין על פי בת קול – [if] they heard [the voice] crying out that so-and-so has died.",
+                "בצלמון – the name of a place."
+            ],
+            [
+                "ונומיתי לו – I said to him.",
+                "כן הדברים – for all of his colleagues dispute him.",
+                "משובשת בגייסות – and I am not able to go to you to testify on what I heart, but rather, say to them: You are who have offered testimony in my name.",
+                "ר' אליעזר ור' יהושע אומרים כו' ור\"ע אומר כו' – but the Halakha is not like one of them bu rather the Halakha is that we marry on the word of a woman and on the word of relatives except for five women that are taught in our Mishnah (see Tractate Yevamot, Chapter 15, Mishnah 4). But on the evidence of a single witness, on the evidence of a woman, on the evidence of a slave, on the evidence of a maid servant is fit for the testimony of a woman.",
+                "לא תהא כהנת כפונדקית – meaning to say, of distinguished birth, she is not believed like an heathen inn-hostess, in astonishment, and if they believed the heathen inn-hostess, she makes a statement in ignorance of its legal bearing, all the more so, that they would believe an Israelite woman.",
+                "לכתהא פונדקית נאמנת – meaning to say, that the inn-hostess is not believed."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..47324e7ba329dcb4ba5d2884faa7ec29d8878769
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/On Your Way.json	
@@ -0,0 +1,761 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Yevamot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה יבמות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nashim"
+    ],
+    "text": [
+        [
+            [
+                "<b>חמש עשרה נשים פוטרות צרותיהן.</b> שאם היתה אחת מהן נשואה לאחיו ולו שתי נשים ומת בלא בנים, שתיהן פטורות, שנאמר (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור לגלות ערותה עליה, שאין תלמוד לומר עליה, אלא ללמדך שאפילו יבמתו שנאמר בה (דברים כ״ה:ה׳) יבמה יבא עליה, אם היא אשה אל אחותה, לא תקח. והוא הדין לשאר עריות שיש בהן כרת. ואין לי אלא היא, צרתה מנין, ת״ל לצור. צרת צרתה מנין, ת״ל לצרור. דמשמע לא תקח לא היא ולא צרתה ולא צרת צרתה:",
+                "<b>בתו ובת בתו וכו׳</b> בבתו מאנוסתו, וכן בת בתו ובת בנו, דאילו בתו מאשתו היינו בת אשתו. דכיון דכתיב (ויקרא י״ח:י״ז) ערות אשה ובתה לא שנא הימנו ולא שנא מאיש אחר. אבל בתו מאנוסתו לא נפיק מהאי קרא דאשה על ידי קדושין משמע אלא נפקא מערות בת בנך או בת בתך (שם:):",
+                "<b>חמותו ואם חמותו ואם חמיו.</b> כל אלו אסורות לו, משום ערות אשה ובתה לא תגלה את בת בנה ואת בת בתה, ויש בכלל זה חמותו ואם חמותו ואם חמיו:",
+                "<b>אחותו מאמו.</b> שנשאת לאחיו מאביו ומת. וכן אחות אמו. שאין יבום אלא באחיו מן האב, דילפינן אחוה אחוה מבני יעקב, מה להלן מן האב אף על פי שאין מן האם הכא נמי לא שנא:",
+                "<b>ואשת אחיו מאמו.</b> שמת ונשאה אחיו מאביו, שהיתה נכרית אצלו, ומת בלא בנים ונפלה לפניו ליבום. ואסורה לו לפי שהיתה תחלה אשת אחיו מאמו ואסורה לו עולמית, דכתיב (שם) ערות אשת אחיך, ודרשינן אחיך בין מן האב בין מן האם:",
+                "<b>ואשת אחיו שלא היה בעולמו.</b> כגון ראובן שמת בלא בנים, ונולד לו אח לאחר מיתה ושמו לוי, ויבם שמעון את אשתו ולו אשה אחרת ומת בלא בנים, ונפלו שתיהן לפני לוי, שתיהן פטורות, לפי שאשת ראובן שנשאת לשמעון אסורה ללוי בכרת, לפי שמיעטה הכתוב מיבום לוי, שנאמר (דברים כ״ה) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם. הלכך כשמת ראובן נאסרה על לוי איסור עולם כאשת אח שיש לו בנים. ואע״פ שעתה נפלה מכח נישואי שמעון שהיה בעולמו, אסורה לו מחמת ראובן. וכשם שהיא אסורה כך צרתה אסורה:",
+                "<b>וכלתו.</b> שמת בנו, ונשאה אחיו. וכלתו אסורה עליו איסור עולם ואפילו אחר שמת בנו:",
+                "<b>וכולן אם מתו.</b> כגון שמתה בתו קודם מיתת אחיו או שמיאנה בו. ואע״פ שאין מיאון אלא ביתומה קטנה שהשיאוה אמה ואחיה, משכחת לה שמיאנה בחיי אביה, כגון שהשיאה אביה לאחר ונתגרשה בעודה קטנה, ששוב אין לאביה רשות בה, ונישאת לאחי אביה בעודה קטנה, אז יוצאה במיאון, דקרינן לה לקמן יתומה בחיי האב. ואם מיאנה באחיו או נתגרשה ממנו, או נמצאה אילונית שמקחה מקח טעות וכאילו לא היתה אשת אחיו מעולם, צרתה מתיבמת:",
+                "<b>אילונית.</b> לשון איל. הזכר מן הצאן. וסימניה מפורשים, שאין לה שדים כנשים ואין לה סימנים וקולה עבה כאיש ואין לה שיפולי מעים כנשים כלומר שאותו מקום אינו בולט מגופה כערות שאר הנשים:",
+                "<b>ואי אתה יכול לומר וכו׳</b> שכבר ילדו מאחר קודם שנישאו לאחיו, הלכך לאו אילוניות נינהו. ומיאון נמי ליכא, שהרי גדולות הן, ואין ממאנת אלא קטנה. ותנא דידן דלא חשיב אמו בכלל הנשים שפוטרות צרותיהן, סבר לה כמ״ד שאין אדם נושא אנוסת אביו ומפותת אביו. אבל לדברי האומר נושא אדם אנוסת אביו ומפותת אביו, והיא הלכה, אפשר שתנשא אמו לאחיו מאביו, וכשימות בלא בנים נמצאת אמו נופלת לפני בנה ליבום. ונמצאו ט״ז נשים פוטרות צרותיהן, ואמו אחת מהן. וכן הלכה:  "
+            ],
+            [
+                "<b>כשם שבתו פטורה.</b> שהרי אסורה לו, ואין שם אח אלא הוא. כך צרתה פטורה:",
+                "<b>הלכה צרת בתו ונישאת לאחיו השני.</b> היכא דיש אח אחר ששתיהן מותרות לו, ואינן פטורות, שהרי יש כאן מצות יבום, ומתיבמת האחת והשניה פטורה, דכתיב (דברים כ״ה:ט׳) את בית אחיו, בית אחד הוא בונה ואין בונה שתי בתים. ואם יבם אחיו השני את צרת בתו ולו אשה אחרת ומת בלא בנים וחזרו ונפלו לפניו:",
+                "<b>כשם שצרת בתו פטורה.</b> שנאסרה עליו משעת נפילת אחיו הראשון. כך צרת צרתה, אשת אחיו השני האחרת, פטורה, שזו פוטרתה, שצרת ערוה פוטרת צרתה:",
+                "<b>ואפילו הם מאה.</b> אחים, והלכה צרת צרתה של בתו ונתיבמה לאחיו השלישי, ולו אשה אחרת ומת בלא בנים, שתיהן אסורות על זה. וכן לעולם:",
+                "<b>צרתה מותרת.</b> להתיבם. שהרי בשעת זיקת יבום אינה צרתה:",
+                "<b>וכל היכולה למאן.</b> שהיא קטנה הערוה, ויכולה למאן ולא מיאנה, ומת אחיו, הואיל וקידושיה אינן אלא מדרבנן וזיקה שלה אינה אלא מדרבנן, אינה פוטרת צרתה מן החליצה, ולהתיבם אסורה, שנראית כצרת ערוה:"
+            ],
+            [
+                "<b>שש עריות חמורות מאלו.</b> ומה היא חומרא שלהן, שנשואות לאחרים. ואינן יכולות להנשא לאחיו של זה מאביו, ואם מתו בעליהן שהן נכרים אצל זה, צרותיהן מותרות לינשא לזה, שאין צרת ערוה אסורה אלא בנופלת לפניו ליבום מאחיו. ורבינו משה בר מיימון פירש, אם נישאו בעבירה לאחיו, ומת בלא בנים ונפלו ליבום לפניו, צרותיהן מותרות, שאין אלו צרות ערוה, הואיל ולא היו קדושין תופסין לאחיו באותן עריות:",
+                "<b>אמו.</b> אינה יכולה להנשא לאחיו מאביו, שהרי היא לו אשת האב, לדברי האומר שאנוסת אביו אסורה. ולעיל פירשתי שאין כן הלכה, אלא אמו פוטרת צרתה, שהיא יכולה להנשא לאחיו מאביו:",
+                "<b>אשת אביו, אשת אחיו מאביו.</b> [שהיה לו בנים] ואחות אביו, כולן אסורות לאחיו כמו שאסורות עליו, ואין בהם צד יבום על זה לעולם. ואם נשאום אחרים ולהם נשים אחרות ומתו, צרותיהן מותרות לינשא לזה. וכן אם נשא אותה אחיו בעבירה ומת בלא בנים צרותיהן מותרות:"
+            ],
+            [
+                "<b>בית שמאי מתירין.</b> צרת ערוה להתיבם לאחיו. דלית להו הך דרשה דלצרור:",
+                "<b>חלצו.</b> הצרות מן האחין:",
+                "<b>בית שמאי פוסלין.</b> הצרות מן הכהונה, שחליצתן חליצה:",
+                "<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן נכרי:",
+                "<b>נתיבמו.</b> לאחין:",
+                "<b>בית שמאי מכשירין.</b> אותן לכהנים אם נתאלמנו מיבמיהם:",
+                "<b>ובית הלל פוסלים.</b> שנבעלו לאסור להם, והנבעלת לאסור לה עשאה זונה וזונה אסורה לכהן:",
+                "<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לב״ה, שהרי באיסור אשת אח הם עליהם ואשת אח בכרת, ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו ב״ה מלישא נשים מב״ש, לפי שהיו מודיעים להם אותן הבאות מן הצרות ופורשין מהן:",
+                "<b>אלו על גבי אלו.</b> משאילים כליהם אלו לאלו. ובגמרא פריך אהא דתנן בית שמאי מתירין את הצרות לאחים ובית הלל אוסרים, קרי כאן לא תתגודדו, לא תיעשו אגודות אגודות. ומשני, כגון בית דין אחד בעיר אחת פלג מורים בבית שמאי ופלג מורים כבית הלל. אבל שני בתי דינים בעיר אחת, וכ״ש שני בתי דינים בשתי עיירות לית לן בה:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד אשת אחיו וכו׳</b> פוטרת צרתה:",
+                "<b>ונולד להן אח.</b> ומצאה זקוקה ליבם, ועליו אסורה משום אשת אחיו שלא היה בעולמו:",
+                "<b>ואח״כ יבם השני את אשת אחיו.</b> ולו אשה אחרת:",
+                "<b>ומת.</b> בלא בנים:",
+                "<b>הראשונה.</b> היא אשת הראשון, שנפלה לפניו כבר פעם אחת, יוצאת משום אשת אחיו שלא היה בעולמו:",
+                "<b>עשה בה.</b> זה שמת:",
+                "<b>מאמר.</b> פירוש שקידשה בכסף. וביבמה קידושין של כסף אינם קידושין גמורים אלא מדברי סופרים, שאין היבמה נקנית ליבם להיות כאשת איש גמורה עד שיבא עליה, וזה לא הספיק לכונסה עד שמת:",
+                "<b>שניה חולצת.</b> ולא מפטרה משום צרת ערוה, דלאו צרתה ממש היא:",
+                "<b>ולא מתיבמת.</b> משום דמאמר קונה מקצת והויא לה צרת ערוה במקצת. וכל מקום שאין שם קדושין גמורים חולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ומת.</b> המיבם:",
+                "<b>מיבם לאיזו שירצה.</b> ופוטרת חברתה. ולאו אעשה בה מאמר קאי, אלא ארישא קאי דקתני הראשונה אסורה וכו׳, וקאמר ר״ש כיון שכשנולד כבר נתיבמה, ולא היתה על זה בזיקת נשואי אחיו הראשון מעולם, מותרת לו. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>לא חולצת ולא מתיבמת.</b> צרתה, וכל שכן היא. וכן אילונית, דכתיב (דברים כ״ה) אשר תלד, פרט לאילונית. וכן אשת סריס חמה ואנדרוגינוס, לא חולצת ולא מתיבמת, שנאמר (שם) ובן אין לו, פרט לאלו שאין ראוי להיות להם בנים. ואשת גר ואשת עבד משוחרר, לא חולצת ולא מתיבמת, שאין אחוה לגרים ולא לעבדים. אבל עקרה וזקנה, או חולצת או מתיבמת:",
+                "<b>אחותה.</b> של ערוה כשהיא יבמתה. כגון שנפלו לו שתי אחיות משני אחיו והאחת אסורה עליו משום ערוה כגון שהיא חמותו או כלתו חולצת או מתיבמת דהשתא לא פגע באחות זקוקתו, משום דערוה לאו זקוקתו היא:"
+            ],
+            [
+                "<b>שניות.</b> לעריות. שגזרו סופרים עליהם. ונקראו איסור מצוה, שמצוה לשמוע דברי חכמים. ואלו הן, אם אמו ואין לה הפסק, ואם אבי אמו בלבד, ואם אביו ואין לה הפסק, [ואם אבי אביו], ואשת אבי אביו ואין לה הפסק, ואשת אבי אמו בלבד, ואשת אחי האב מן האם, ואשת אחי האם בין מן האם בין מן האב, וכלת בנו ואין לה הפסק, וכלת בתו, ובת בת בנו, ובת בת בתו, ובת בן בנו, ובת בן בתו, ובת בת בן אשתו, ובת בת בת אשתו, ואם אם אבי אשתו, ואם אם אם אשתו, ואם אב אם אשתו, ואם אב אבי אשתו:",
+                "<b>אלמנה לכהן גדול.</b> שמת אחיו ההדיוט ונפלה אשתו לפניו:",
+                "<b>גרושה וחלוצה לכהן הדיוט.</b> כגון שעבר אחיו המת ונשא גרושה וחלוצה, וכשמת צריכה חליצה, שהרי תפסו לו בה קדושין משום דקדושין תופסין בחייבי לאוין. אבל יבומי לא, שהרי היא אסורה לו. ולפטרה בלא כלום אי אפשר, דלא אלים לאו למפטרה, דילפינן לה מאחות אשה שהיא בכרת:"
+            ],
+            [
+                "<b>אח מכל מקום.</b> ואפילו ממזר:",
+                "<b>אחיו לכל דבר.</b> ליורשו וליטמא לו:",
+                "<b>שפחה ונכרית.</b> ולדה בתרה אזיל, דכתיב בשפחה (שמות כ״א) האשה וילדיה תהיה לאדוניה. ובנכרית כתיב (דברים ז׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, שמע מינה הכי קאמר, בתך לא תתן לבנו כי יסיר בעל בתך את בנך שתלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:"
+            ],
+            [
+                "<b>ואינו יודע איזו קידש.</b> ואסור בשתיהן, משום דכל חדא וחדא איכא למימר זו אחות אשה:",
+                "<b>חולץ לשתיהן.</b> דלא ידע איזו היא יבמתו. ומיחלץ לחדא וליבומי לאידך, לא אפשר, דאחות חלוצתו היא, ואסורה לו מדרבנן בחייה. ויבומי ברישא נמי לא, דדילמא לא זו היא יבמתו וקפגע באחות זקוקתו דהויא כאשתו:",
+                "<b>היו לו שנים, אחד חולץ.</b> תחלה לאחת, והשני אם רצה ליבם לשניה מיבם, שאם זו יבמתו שפיר, ואם אחותה היא, לא פגע באחות זקוקתו, משום דחליצה דהך אפקעתא לזיקה:",
+                "<b>קדמו וכנסו.</b> קודם שנמלכו בבית דין:",
+                "<b>אין מוציאין אותן מידם.</b> משום דכל חד וחד אמר, אנא שפיר נסבי. ואי נמי הוי איפכא שהראשון שכנס ליבום כנס אחות זקוקתו, ההיא שעתא הוא דעבד איסורא, ומשבא אחיו ויבם את השניה שהיא יבמתו, פקעא זיקתה למפרע מאידך:"
+            ],
+            [
+                "<b>שנים שקידשו שתי אחיות.</b> והם נכרים:",
+                "<b>זה חולץ לשתיהן כו׳</b> משום דכל חד מינייהו אסור ליבומי, דדלמא כל חד וחד פגע באחות זקוקתו:",
+                "<b>היחיד חולץ לשתיהן.</b> שאי אפשר לו ליבם, לא קודם חליצה של שניה משום אחות זקוקה, ולא לאחר חליצה משום אחות חלוצה. לפיכך הואיל ואסור ליבם יחלוץ תחלה לשתיהן, כדי להוציא אותה שהיא יבמתו מאיסור יבמה לשוק:",
+                "<b>והשנים אחד חולץ.</b> לאפקועי זיקה מאחיו אם זו יבמתו, ותשתרי אחותה לשני ממה נפשך, אי יבמתו היא, שפיר, ואי אחותה היא הא פקעה זיקת היבמה מיניה בחליצת אחיו:",
+                "<b>אחיו של זה מייבם חלוצתו של זה.</b> ממה נפשך, אם זו יבמתו שפיר נסיב, שהרי אחיו לא חלץ לזו אלא לאחותה שלא היתה יבמתו ואינה כלום. ואי לאו יבמתו היא שפיר נסיב, נכריה היא, דאי משום אחות זקוקה ליכא, שהרי חלץ אחיו את אחותה שהיא יבמתו ופקעה זיקה. ואי משום יבמה לשוק, הרי חלצה זו מאחי בעלה:",
+                "<b>קדמו שני אחין.</b> של אחד וחלצו לשתיהן משום דלא ידעי איזו היא יבמתו:",
+                "<b>לא ייבמו.</b> שני אחים האחרים זה את זו וזה את זו, משום דקמא דנסיב אית ליה למימר זו היא אחות זקוקתו: אלא אחד חולץ תחלה, לאחת:",
+                "<b>ואחד מיבם.</b> לשניה, ממה נפשך, אי יבמתו היא שפיר, ואי לאו, באחות זקוקה לא פגע, שהרי חלץ אחיו ליבמתו. ויבמה לשוק לא הוי, שהרי חלצה מאחי בעלה:",
+                "<b>ואם קדמו.</b> אלו ב׳ אחרונים וכנסו אחר חליצת שנים האחרים ולא באו לימלך בב״ד, אין מוציאין מידן, כדפרישית, שהרי אין כאן אלא ספק איסור אחות זקוקה בנישואי ראשונה, ואיכא למימר קמא דנסיב יבמתו היא ושפיר נסיב, ובתרא נמי שפיר נסיב נכריה, ואי נמי הוי אינסיבא איפכא וקמא פגע באחות זקוקה ; כיון שבא שני ויבם פקעה זיקתה מאחיו והותרה לו אשתו, ואיסורא דעבד עבד:"
+            ],
+            [
+                "<b>מצוה בגדול ליבם.</b> דדרשינן ולקחה לו לאשה ויבמה והיה הבכור, המיבם יהא בכור. אשר תלד, ואותה יבמה תהא ראויה לילד, פרט לאילונית. יקום הבכור היבם על שם אחיו לנחול אותו, ולא יחלקו אחיו עמו:",
+                "<b>הנטען על אשת איש.</b> החשוד על אשת איש:",
+                "<b>והוציאוה.</b> ב״ד מתחת בעלה, בשביל זה שאסרה עליו, והלך זה ונשאה:",
+                "<b>יוציא.</b> דמדאורייתא אסורה נמי לו כמו שאסורה לבעל, כדדרשינן מנטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל. ודוקא הנטען על אשת איש, אבל נטען על הפנויה, נראה דמצוה לכנוס, כדאשכחן גבי אונס (דברים כ״ב:י״ט) ולו תהיה לאשה:"
+            ],
+            [
+                "<b>המביא גט ממדינת הים.</b> צריך שיאמר בפני נכתב ובפני נחתם. וטעמא מפורש בגיטין, למר משום שאין בקיאין לשמה, ולמר שאין עדים מצויין לקיימו:",
+                "<b>לא ישא את אשתו.</b> משום דאדבוריה סמכינן:",
+                "<b>מת הרגתיו וכו׳</b> הואיל ועל עדותו נישאת, איכא לזות שפתים, שמא עיניו נתן בה והעיד עדות שקר עליה. אבל תנשא לאחר, דאשה נישאת בעד אחד:",
+                "<b>ר״י אומר הרגתיו לא תנשא אשתו.</b> בעדותו אפילו לאחר, מפני שהוא רשע והתורה אמרה אל תשת רשע עד. ואין הלכה כר״י. דקיי״ל אין אדם משים עצמו רשע, דאדם קרוב אצל עצמו. ומהימנינן ליה שנהרג, אבל לא מהימנינן ליה במאי דאמר שהוא הרגו. והלכך אפילו כי אמר הרגתיו תנשא אשתו:",
+                "<b>הרגנוהו תנשא אשתו.</b> מפורש בגמרא, באומר אני הייתי עם הורגיו אבל אני לא הרגתיו:"
+            ],
+            [
+                "<b>בנדר.</b> שנדרה הנאה מבעלה ולא הפר לה, ובאת לחכם להתיר לה ולא מצא פתח לחרטה:",
+                "<b>לא ישאנה.</b> משום חשד:",
+                "<b>שהוא בית דין.</b> כלומר, מיאון או חליצה לא עשה חכם זה ביחידי, משום דקיי״ל חליצה ומיאונים בשנים ושלשה לא חשידי. אבל היתר נדרים ביחיד מומחה:",
+                "<b>וכולן.</b> החכם והמביא גט והמעיד על האשה להשיאה, דתנן בהו לא יכנוס, אם היה להן נשים בשעת מעשה, ומתו אח״כ, מותרות להנשא להם דהשתא ליכא חשד:",
+                "<b>וכולן.</b> הנשים הללו:",
+                "<b>שנישאו לאחרים.</b> כשאסרה החכם או כשהעיד העד שמת בעלה, ומתו הבעלים השניים:",
+                "<b>מותרות לינשא.</b> לחכם ולעד ולמביא גט:",
+                "<b>וכולן מותרות לבניהם ולאחיהן.</b> של אלו המתירים אותן. ואינן אסורות אלא להם לבדם, דאין אדם חוטא בשביל בנו או בשביל אחיו. וכל הני דאמרינן לא יכנוס, אם כנס אינו מוציא, חוץ מהנטען על אשת איש שאם הוציאוה בית דין מתחת בעלה בעדים וראיה ברורה, אפילו אם כנס יוציא. ואם באו עדי דבר מכוער בלבד, כגון שראו אדם יוצא והיא חוגרת בסינר או אדם יוצא והיא עומדת מעל המטה וכיוצא בזה, אם כנס לא יוציא. ואם לאחר שבאו עדי דבר מכוער יצא קלא דלא פסיק, שעמד הקול יום וחצי, אם כנס יוציא, אלא אם כן היו לו בנים ממנה שאז אינו מוציא, כדי שלא להוציא לעז על בניו:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה אחין.</b> חולצות ולא מתיבמות. דכיון דתרווייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:",
+                "<b>ב״ש אומרים יקיימו ובית הלל אומרים יוציאו.</b> בגמרא מפכינן לה, בש״א יוציאו ובה״א יקיימו. דבכל מקום ב״ש לחומרא וב״ה לקולא חוץ מהמקומות הידועים מקולי בית שמאי ומחומרי בית הלל, והכי אמרינן בעלמא, ב״ש במקום ב״ה אינה משנה, כלומר, כל היכא דאשכחן במשנה בית שמאי מקילין, וב״ה הוא שדרכן להקל ונמצאו עתה בית שמאי עומדים במקום בית הלל, אינה משנה ומשבשתא היא וצריך להפכה, אלא אם כן היא מהמשניות הידועות שהם מקולי בית שמאי ומחומרי בית הלל. ובמסכת עדיות מני לה בשם רבי אליעזר מקולי בית שמאי ומחומרי בית הלל:"
+            ],
+            [
+                "<b>איסור ערוה.</b> כגון חמותו ואם חמותו:",
+                "<b>ומותר באחותה.</b> דלאו אחות זקוקתו היא, דערוה לא רמיא קמיה ליבומי:",
+                "<b>איסור מצוה.</b> רמיא קמיה מדאורייתא, הילכך אסור באחותה, דאחות זקוקתו היא:"
+            ],
+            [
+                "<b>אחותה כשהיא יבמתה.</b> אחותה של ערוה כשהיא יבמתה אשת אחי בעלה, כשנופלת עמה ליבום:",
+                "<b>או חולצת או מתיבמת.</b> דלאו אחות זקוקתו, היא דערוה לא רמיא קמיה:"
+            ],
+            [
+                "<b>ור״ש פוטר.</b> טעמא דר״ש, דכתיב (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו, כגון הכא ששתיהן זקוקות לו ליבום, לא יהא לך לקוחין לא בזו ולא בזו. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>ואחד מופנה.</b> בלא אשה::",
+                "<b>אשתו עמו.</b> דקסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מתסרה משום אחות זקוקה:",
+                "<b>והלה תצא.</b> אף מן החליצה. משום אחות אשה:",
+                "<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשויה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קדושין במקצת ולא פקעי קדושין בלא גט, וצריכה חליצה דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקתו היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטא, והדר חליץ לה. וכן הלכה:"
+            ],
+            [
+                "<b>נכרית.</b> שאינה קרובה לא לזו ולא לזו:",
+                "<b>נכרית חולצת ולא מתיבמת.</b> הוא דין אע״ג דלא עשה בה מאמר, ומת, נכרית מחלץ חלצה יבומי לא מיבמה, דהויא לה צרת אחות אשה בזיקה. והאי דקתני מאמר, לאפוקי מדבית שמאי דאמרי מאמר קונה קנין גמור ואפילו חליצה נמי לא תיבעי, קמ״ל דצריכה חליצה:"
+            ],
+            [
+                "<b>שעה אחת.</b> בנפילה ראשונה כשנפלה מאחיו הראשון, שאז היתה אשתו קיימת והיתה זאת אסורה עליו כאשת אח שיש לו בנים. וצרתה הנכרית לא אתפרש דינה, ומסתברא דחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>וכולן.</b> ט״ו עריות, שהיו בהן לאחיו קדושי ספק או גירושי ספק, דהויא ספק צרת ערוה:",
+                "<b>חולצת.</b> ולא מפטרה בלא כלום, דדילמא לאו צרת ערוה היא:",
+                "<b>ספק קרוב לו.</b> שהיו ח׳ אמות מצומצמות ביניהן ברשות הרבים, וד׳ אמות של אדם קונות לו שם, וזרקו ספק בארבע אמותיו ספק בארבע אמותיה:"
+            ],
+            [
+                "<b>זיקת שני יבמין.</b> דכל זמן שלא כנסה זה עדיין זיקת ראשון עליו, ונתוספה עליו זיקת שני בשביל המאמר, וכשמת נותרו עליה זיקת שני יבמין:",
+                "<b>ר״ש אומר וכו׳</b> דקסבר מספקא לן אי מאמר קונה לגמרי או לא קני כלל, לכך מיבם לאיזו שירצה, דאי מאמר קני לא הוי עלה אלא זיקת שני, ואי מאמר לא קני לא הוי עלה אלא זיקת הראשון:",
+                "<b>וחולץ לשניה.</b> דחדא לא מפטרה בביאת אידך, דדלמא מאמר לא קני והוו שתי יבמות הבאות מב׳ בתים. ויבומי תרווייהו לא, דדילמא מאמר קני והוו ב׳ יבמות הבאות מבית אחד. ואין הלכה כרבי שמעון. ואע״ג דאמרינן במתניתין דזיקת שני יבמין דאורייתא מקרא דיבמה יבא עליה, בגמרא מוכח דזיקת שני יבמין דרבנן היא, גזירה שמא יאמרו שתי יבמות הבאות מבית אחד מתיבמות:"
+            ],
+            [
+                "<b>היו אחין.</b> אף משום אשת אח וכו׳. אע״ג דקיי״ל אין איסור חל על איסור, אית ליה להאי תנא דבאיסור כולל ואיסור מוסיף ואיסור בת אחת כי הכא, איסור חל על איסור, וחייב להביא קרבן על כל איסור ואיסור:",
+                "<b>ומפרישין אותן.</b> שלא לחזור לבעליהן:",
+                "<b>שמא מעוברות הן.</b> והולדות ממזרים, ובעינן הבחנה בין זרע כשר לזרע פסול שלא יתלו העוברים בבעליהן:",
+                "<b>ואם היו כהנות.</b> בנות כהנים:",
+                "<b>נפסלו מתרומה.</b> מלאכול בתרומת בית אביה אפילו אחר מיתת בעלה, ואע״פ שנאנסה:"
+            ]
+        ],
+        [
+            [
+                "<b>החולץ ליבמתו.</b> הוא מותר בקרובותיה. דלאו חליצה היא, דהא לא בעיא חליצה. וקרובות וקרובים דמתניתין היינו הנך דנאסרות על האיש מחמת אשתו וקרובים הנאסרים על אשה מחמת בעלה:",
+                "<b>אם אין הולד של קיימא.</b> שהוא נפל:"
+            ],
+            [
+                "<b>וחייבין בקרבן.</b> שבעל אשת אח שלא במקום מצוה. והולד כשר ממה נפשך:",
+                "<b>וחייבין אשם תלוי.</b> שכל דבר שחייבין על זדונו כרת ועל שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי:"
+            ],
+            [
+                "<b>שומרת יבם.</b> שהיא ממתנת ומצפה ליבם:",
+                "<b>שנפלו לה נכסים.</b> מבית אביה:",
+                "<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקבל עליו אחריות:",
+                "<b>ובנכסים הנכנסים ויוצאים.</b> נכסי מלוג. שכשהיא נכנסת נכנסין עמה וכשיוצאת מבעלה יוצאין עמה:",
+                "<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה היא וזוכה היבם בחצי ירושתה מספק, שהבעל יורש את אשתו, וזה שספק נשואה היא אצלו זוכה בפלגא:",
+                "<b>נכסים בחזקתן.</b> נכסי צאן ברזל, בחזקתן. ולא פירשו ב״ה אי בחזקת יורשי האשה שהיו הנכסים שלה, אי בחזקת יורשי הבעל שאחריותם עליו. ולענין דינא יחלוקו אפילו לדברי ב״ה:"
+            ],
+            [
+                "<b>כאשתו לכל דבר.</b> שמגרשה בגט ולא בעיא חליצה, ומחזירה כשירצה ולא מיתסרא עליה:",
+                "<b>על נכסי בעלה הראשון.</b> שיהיו קרקעות של בעלה הראשון אחראין וערבאין על כתובתה. ואי לית לה כתובה מבעלה הראשון כותב לה היבם כתובה על נכסיו, והיא מנה בלבד:"
+            ],
+            [
+                "<b>מצוה בגדול ליבם.</b> כדילפינן מוהיה הבכור:"
+            ],
+            [
+                "<b>ובגדול.</b> שהיה גדול האחים במדינת הים, ותלה גדול האחין שלפנינו בו לומר המתינו לו, שהוא גדול ממני:",
+                "<b>[ובחרש ובשוטה.</b> עד שיבריאו. אין שומעין לו]:",
+                "<b>עליך מצוה.</b> אף על פי שאחיך שבמדינת הים הוא גדול ממך, כיון שאתה גדול האחין שלפנינו עליך מצוה, דשהויי מצוה לא משהינן:"
+            ],
+            [
+                "<b>הרי הוא כאחד מן האחין.</b> ולא הפסיד חלקו בשביל שחלץ. דסלקא דעתך אמינא לקנסיה הואיל והפסידה מיבום שפסלה על האחים:",
+                "<b>זכה בנכסי אחיו.</b> ואפילו גרשה למחר, דיקום על שם אחיו אמר רחמנא, והרי קם:",
+                "<b>נכסים של אב.</b> דכתיב והיה הבכור, מה בכור אין לו בחיי האב, אף יבם אין לו בחיי האב. ואין כן הלכה, אלא הכונס את יבמתו זכה בנכסי אחיו ואפילו במקום אב:",
+                "<b>אסור בקרובותיה.</b> כאילו היא אשתו, וכל קרובות הנאסרות מחמת אשה גמורה אסורות מדרבנן בחלוצה:",
+                "<b>בזמן.</b> שהיא קיימת. אאחותה קאי ולא אשאר עריות:",
+                "<b>מותר אדם בקרובת צרת חלוצתו.</b> ולא אמרינן צרה כחלוצה שיהא אסור באחות צרת חלוצתו כמו שהוא אסור באחות חלוצתו:",
+                "<b>ואסור בצרת קרובת חלוצתו.</b> ראובן חלץ ללאה, ורחל נשואה לנכרי ולה צרה, ומת הנכרי, אסורה אותה צרה לראובן. וטעמא הוי, שבזמן שלאה חולצת מוליכה רחל אחותה עמה לב״ד, וכולי עלמא לא ידעי להי מינייהו חליץ, ואיכא דסברי דלרחל חליץ, וכי נסיב צרת רחל דהיינו צרת קרובת חלוצתו אמרי צרת חלוצתו נסיב, דאינהו סברי שרחל וצרתה נשי אחיו היו, שהרי חלץ לרחל. אבל אין היבמה מוליכה צרתה עמה בזמן שחולצת, הלכך כי נסיב אחות הצרה לא אמרי אחות חלוצה נסיב:"
+            ],
+            [
+                "<b>וכן המגרש את אשתו וכו׳</b> בגמרא פריך, וכן סלקא דעתך. אלא אימא אבל המגרש את אשתו וכו׳, שאחות גרושה מדברי תורה ולכך פטורה מן החליצה ומן היבום, ואחות חלוצה מדברי סופרים ולכך חולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>שומרת יבם.</b> ממתנת ליבם:",
+                "<b>שקידש.</b> אחד מן האחים את אחותה אחר שנפלה זו לפניהן והוזקקה לכולן:",
+                "<b>המתן.</b> מלכנוס, דקא פגעת באחות זקוקה:",
+                "<b>עד שיעשה אחיך מעשה.</b> שיכנוס אחיך את היבמה או יחלוץ לה ויעקור את זיקתה מעליך:",
+                "<b>מתה היבמה יכנוס את אשתו.</b> דאפילו כנסה ומתה מותר באחותה:",
+                "<b>מת היבם.</b> ולא נותר אח אלא זה שקידש את אחותה:",
+                "<b>מוציא את אשתו בגט ואת אשת אחיו בחליצה.</b> אבל יבומי לא, משום דאחות גרושתו היא. ובגמרא פסיק הלכה כרבי יהודה בן בתירא:"
+            ],
+            [
+                "<b>לא תחלוץ וכו׳</b> מפרש בגמרא טעמא, דכתיב (דברים כ״ה) אם לא יחפוץ האיש לקחת את יבמתו ועלתה יבמתו וגו׳, הא אם יחפוץ ייבם, כל העולה ליבום עולה לחליצה וכל שאינו עולה ליבום אינו עולה לחליצה:",
+                "<b>בתולות.</b> גזרינן אטו בעולות. וארוסות אטו נשואות. וכן הלכה. והנך שלשה חדשים הם תשעים יום חוץ מיום שמת בו בעלה או שנתגרשה בו וחוץ מיום שנתארסה בו:",
+                "<b>הנשואות יתארסו.</b> דטעמא דאסורה כדי להבחין בין זרע ראשון לזרע שני, שלא תלד בן, ספק בן תשעה לראשון ספק בן שבעה לאחרון, ובארוסות ליכא למימר הכי:",
+                "<b>והארוסות ינשאו.</b> דהא לא איעבור מראשון:",
+                "<b>חוץ מארוסה שביהודה.</b> שהיו מיחדין את הכלה ואת החתן ביהודה קודם כניסתן לחופה כדי שיהיה רגיל ומשחק עמה ולא יהיו בושים זה מזה בבעילת מצוה, לכך חיישינן שמא בעל:",
+                "<b>כל הנשים יתארסו.</b> משום דר״י לא מפליג בין אלמנה לגרושה ומתיר לאלמנה ליארס אפילו תוך שלשים יום של ימי אבלה, אתא רבי יוסי לאפלוגי עליה בהא, ואסר לאלמנה ליארס תוך שלשים של ימי אבלה:"
+            ],
+            [
+                "<b>ארבעה אחים וכו׳</b> הוא הדין אפילו נשי טובא נמי, אם אפשר בסיפוקייהו הרשות בידו לכנוס את כולן. והאי דנקט ארבע, עצה טובה קמשמע לן, ארבע אין טפי לא, כי היכי דנמטייהו עונה בחודש:",
+                "<b>ביאתה או חליצתה של אחת מהן פוטרת צרתה.</b> ולא מיבם לתרוייהו, דכתיב (דברים כ״ה:ט׳) אשר לא יבנה את בית אחיו, בית אחד הוא בונה ואינו בונה שני בתים. ולא חליץ לתרוייהו, שכל שאינו עולה ליבום אינו עולה לחליצה, והואיל ותרווייהו כי הדדי לא סלקי ליבום כדאמרינן בית אחד הוא בונה, הכי נמי לא סלקי לחליצה:",
+                "<b>חולץ לפסולה.</b> ולא יפסול את הכשרה לכהונה, שהחלוצה פסולה לכהונה, ולא ישפוך אדם מי בורו ואחרים צריכין להן:"
+            ],
+            [
+                "<b>המחזיר את גרושתו.</b> משנישאת:",
+                "<b>והנושא את חלוצתו.</b> דקיימא עליה בלאו דלא יבנה, כיון שלא בנה שוב לא יבנה:",
+                "<b>והנושא קרובת חלוצתו.</b> דקסבר ר״ע דחלוצתו כאשתו, שהכתוב קראה ביתו, דכתיב (שם) בית חלוץ הנעל. וקסבר נמי ר״ע יש ממזר מחייבי לאוין. ואינה הלכה:",
+                "<b>קרובת גרושתו.</b> דגרושתו כאשתו. ואמה ואחותה חייבי כריתות נינהו:"
+            ],
+            [
+                "<b>כל שאר בשר שהוא בלא יבא.</b> כל קורבה שהיא בלאו, ואפילו אין בה כרת:",
+                "<b>כל חייבי כרת.</b> אבל לא חייבי לאוין. וכן הלכה, שכל שאיסורו אסור כרת הולד ממזר, חוץ מן הנדה. אבל מחייבי לאוין אין הולד ממזר:"
+            ]
+        ],
+        [
+            [
+                "<b>רבן גמליאל.</b> אין גט אחר גט. שתי יבמות ליבם אחד מאח אחד, ונתן גט לראשונה וחזר ונתן גט לשניה, לא נאסרו קרובות השניה עליו למיהוי כגרושתו, דמכי יהיב גט לראשונה פקעה זיקת שתיהן מעליו, דגט מהני ביבמה למיקם עלה בלא יבנה, ושוב לא ייבם לא הוא ולא שאר האחים לא ליבמה שקבלה הגט ולא לצרתה, הלכך כי הדר ויהיב גט שני לשניה אין במעשיו כלום והוי כנותן גט לאשה נכרית דעלמא. וכן שני יבמין ליבמה אחת ונתן זה גט וזה גט. האחרון אינו כלום ומותר בקרובותיה:",
+                "<b>ולא מאמר אחר מאמר.</b> בין שני יבמין ליבמה אחת בין ביבם אחד ושתי יבמות, האחרון אינו כלום ואינה צריכה ממנו גט ומותר בקרובותיה:",
+                "<b>יש גט אחר גט.</b> דקמא לא דחה זיקתה לגמרי דהא בעיא חליצה, הלכך אכתי איכא פלגא זיקה ואהני גט שני לשניה למיהוי גרושתו ואסור בקרובותיה. וכן הלכה:"
+            ],
+            [
+                "<b>כיצד.</b> לאו אפלוגתא קאי אלא מילתא באנפי נפשה, ואיבם אחד ויבמה אחת קאי. והכי קאמר, כיצד דין יבם אחד ויבמה אחת:",
+                "<b>צריכה הימנו חליצה.</b> ואם רצה לכנוס לא יכנוס, דכיון דהתחיל בגרושין קיימא עליה בלא יבנה:",
+                "<b>צריכה ממנו גט.</b> דחליצה אפקעתא לזיקה, וגט בעי לאפקועי קדושין דיליה, דחליצה לא מפקעא קדושין:"
+            ],
+            [
+                "<b>נתן גט ועשה בה מאמר צריכה גט וחליצה.</b> דגט דחי קצת ושייר קצת ומאמר קני שיורא דגט, הלכך צריכה גט למאמרו וחליצה לזיקתו:",
+                "<b>נתן גט ובעל.</b> אסור לקיימה, שמשעה שנתן גט קיימא עליה בלא יבנה, וצריכה גט לביאתו וחליצה לזיקתו:",
+                "<b>אין אחר חליצה כלום.</b> הא מתניתין ר׳ עקיבא היא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה, אלא הלכה כחכמים שאומרים יש אחר חליצה כלום, ואם קידשה אחר חליצה צריכה הימנו גט:",
+                "<b>אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד.</b> שוין הן שיש אחר גט ראשון או אחר מאמר ראשון כלום ואין אחר ביאה שבתחלה כלום ואין אחר חליצה כלום:"
+            ],
+            [
+                "<b>צריכות שני גיטין.</b> לשתי יבמות. כרבנן דיש מאמר אחר מאמר:",
+                "<b>וחליצה.</b> לאחת מהן, ופוטרת צרתה:",
+                "<b>מאמר לזו וגט לזו.</b> פסל גט של אחרונה את הראשונה, דקם ליה בלא יבנה, וצריכה גט למאמרו וחליצה לזיקתו:",
+                "<b>מאמר לזו ובעל לזו צריכות שני גיטין.</b> זו גט למאמרו וזו גט לביאתו:",
+                "<b>וחליצה.</b> לאחת מהן ופוטרת צרתה:",
+                "<b>גט לזו ובעל לזו צריכות גט וחליצה.</b> ואסור לקיימה דקם עליה בלא יבנה משום גט ראשון, ובגט לחודא לא נפקה בעלת ביאה, דביאה פסולה היא:",
+                "<b>אין לאחר חליצה כלום.</b> ואי הדר מקדש לה או לצרתה לא תפסי בה קדושין כר׳ עקיבא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה:"
+            ],
+            [
+                "<b>חלץ וחלץ.</b> מותר בקרובות שניה, שאין אחר חליצה ראשונה שום זיקת יבמין, וחליצה בתרייתא לאו כלום היא ואפילו לכהונה אינה פסולה. וכן חלץ לזו ומאמר לזו. וכן נתן גט לזו אחר החליצה של זו. או אם בעל לזו אחר החליצה של זו אין מעשה האחרון כלום. או אם בעל תחלה וחזר ובעל לשניה. או בעל תחלה ועשה מאמר בשניה, או נתן גט לשניה או חלץ לשניה, אין אחר ביאה כלום ומעשה אחרון לא חשיב ומותר בקרובות השניה:",
+                "<b>אין אחר חליצה כלום.</b> ארישא קאי. ואסיפא צריך למימר אין אחר ביאה כלום:"
+            ],
+            [
+                "<b>חלץ ועשה מאמר נתן גט ובעל.</b> איבם אחד ויבמה אחת קאי. ואף על גב דתנא לעיל, הדר תניא הכא משום סיפא דבעי לאפלוגי בין ביאה לחליצה, דחליצה בין בתחלה בין באמצע בין בסוף אין אחריה כלום, והביאה דוקא בזמן שהיא בתחלה. ולאשמועינן נמי פלוגתא דר׳ נחמיה ורבנן:",
+                "<b>בין בתחלה בין באמצע.</b> כגון גט לזו וחלץ לזו וחזר ועשה בה מאמר או בבעלת הגט, לא מהני המאמר ולא בעינן גט למאמרו:",
+                "<b>בסוף.</b> אחר מאמר וגט חלץ:",
+                "<b>אין אחריה כלום.</b> וחליצה גמורה היא, ואי הדר ועביד מאמר לא בעיא גט, משום דחליצה גירושין גמורים נינהו, ואע״ג דהיא חליצה פסולה:",
+                "<b>הביאה באמצע.</b> כגון גט לזו ובעל לזו וחזר ועשה מאמר בשלישית, אסור בקרובותיה:",
+                "<b>בסוף.</b> גט לזו ומאמר לזו וחזר ובא (עליה) על [האחת], יש אחר ביאה זו זיקת יבמין, וכי מפיק לה בעי חליצה ולא סגי לה בגט:",
+                "<b>אין אחריה כלום.</b> ונפקא בגט בלא חליצה. ואי הדר וקידש לאידך אחר ביאה אין במעשיו כלום:"
+            ]
+        ],
+        [
+            [
+                "<b>הבא על יבמתו.</b> שוגג. כסבור אשה אחרת היא:",
+                "<b>מזיד.</b> לשם זנות ולא למצות יבום:",
+                "<b>אפילו הוא שוגג והיא מזידה.</b> לא מבעיא היכא דהיא מכוונה למצוה, אלא אפילו היכא דתרווייהו לא מכווני למצוה, כגון שהוא מכוין לאשה אחרת והיא נתכוונה לשם זנות, קנה, דאמר קרא (דברים כ״ה:ה׳) יבמה יבא עליה, מכל מקום:",
+                "<b>המערה.</b> שלא גמר ביאתו אלא הכניס עטרה בלבד. ופגיעת עטרה בלא הכנסה קרויה נשיקה:",
+                "<b>קנה.</b> וזכה בנחלה, ויוצאת בגט אם בא להוציאה:",
+                "<b>לא חלק בין ביאה לביאה.</b> בין ביאה כדרכה לביאה שלא כדרכה, דכתיב (ויקרא כ׳:י״ג) משכבי אשה, מגיד הכתוב ששתי משכבות יש באשה:"
+            ],
+            [
+                "<b>וכן הבא על אחת מכל העריות.</b> באחת מכל הביאות האלו:",
+                "<b>או על הפסולות כגון אלמנה, לכהן גדול וכו׳</b> פסלה לכהונה משום זונה. ואף על פי שאשת ישראל שנאנסה מותרת לבעלה, פסולה היא לכהונה. וגרושה נמי, אי בת כהן היא מפסלה בהך ביאה מתרומה דבי נשא:",
+                "<b>ממזרת ונתינה, לישראל.</b> לאו אפסולה לכהונה קאי, דהא פסולה וקיימא, אלא לענין העראה נקט, ליה, למלקי עלה בהעראה כגמר ביאה:"
+            ],
+            [
+                "<b>מן האירוסין לא יאכלו בתרומה.</b> מפני שנתקדשה קידושי עבירה נפסלה מתרומה דבית אביה אם בת כהן היא:",
+                "<b>רבי אליעזר ור״ש מכשירין.</b> עד שתבעל ותיעשה חללה, שנאמר (ויקרא כ״א) ולא יחלל, שני חלולין אחד לה ואחד לזרעה. ולית הלכתא כוותייהו, אלא אף מן הארוסין לא יאכלו בתרומה:",
+                "<b>נתארמלו או נתגרשו.</b> מן הכהנים הללו:",
+                "<b>מן הנישואין פסולות.</b> דשויוה חללה בביאתן:",
+                "<b>מן האירוסין כשרות.</b> דאפילו תנא קמא לא פסל מן האירוסין אלא בחייהן, שהיא משתמרת לביאה פסולה, אבל מתו לא:"
+            ],
+            [
+                "<b>לא ישא את הבוגרת.</b> דכתיב (שם) והוא אשה בבתוליה יקח, פרט לבוגרת שכלו בתוליה:",
+                "<b>רבי אלעזר ורבי שמעון מכשירין.</b> ולית הלכתא כוותייהו:"
+            ],
+            [
+                "<b>כהן הדיוט לא ישא אילונית וכו׳</b> והוא הדין לישראל. ולא נקט כהן אלא משום פלוגתא דרבי יהודה דאמר דכהן אפילו יש לו אשה ובנים לא ישא אילונית, מה שאין כן בישראל. ואין הלכה כר׳ יהודה:",
+                "<b>ושנבעלה בעילת זנות.</b> כגון חייבי לאוין או חייבי עשה, וכל שכן חייבי כריתות ומיתות בית דין. אבל הבא על הפנויה לא עשאה זונה:"
+            ],
+            [
+                "<b>בית שמאי אומרים שני זכרים.</b> דילפינן ממשה שפירש מן האשה לאחר שנולדו לו שני זכרים:",
+                "<b>ובית הלל אומרים זכר ונקיבה שנאמר זכר ונקבה בראם.</b> וממשה אין ראיה שעל פי הדבור עשה:",
+                "<b>ושהה עמה עשר שנים וכו׳</b> כדאשכחן באברהם לאחר ששהה עשר שנים עם שרה ולא ילדה נשא הגר. וימים שישב עמה בחוצה לארץ לא עלו מן המנין, דדלמא ישיבת חוץ לארץ גרמה. וכל הימים שהאיש או האשה חולים או חבושים בבית האסורים וכיוצא בזה מדברים שמונעים התשמיש אין עולין למנין עשר שנים:",
+                "<b>גירשה מותרת לינשא לאחר.</b> דשמא לאו מינה הוי אלא מיניה. וכשהוא מגרשה נותן לה כתובתה אם טוענת דמיניה הוא שאינו יורה כחץ, ומטילין חרם עליה אם יודעת שהוא יורה כחץ וטוענת עליו טענת שקר:",
+                "<b>האיש מצווה על פריה ורביה ולא האשה.</b> דכתיב (בראשית א׳) פרו ורבו וגו׳ וכבשוה, וכבשה כתיב חסר וי״ו, האיש שדרכו לכבוש את האשה הוא מצווה על פריה ורביה:",
+                "<b>רבי יוחנן בן ברוקא אומר וכו׳</b> ולית הלכתא כותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>אלמנה לכהן גדול: עבדי מלוג.</b> מה שהאשה משיירת לעצמה ואינה כותבת בכתובתה, נקראים נכסי מלוג, שהבעל מולג אותם נכסים כמליגת התרנגולים, מפני שהוא אוכל פירות אותן נכסים, ואם פחתו פחתו לה ואם הותירו הותירו לה. ונכסי צאן ברזל הם הנכסים שהכניסה לו ומה שהוסיף הוא לה וכתבו בכתובה סך הכל קיבל עליו פלוני כך וכך בכתובתה. ולכך נקראים צאן ברזל, שהקרן קיים כברזל, שאם מתו כולן, חייב הבעל לשלם. ולפי שהיו רגילים לשום הצאן בשומת כך וכך והיה הרועה חייב באחריותן כפי השומא אפילו אם מתו כל הצאן, לכך נקראו הנכסים שהבעל מקבל עליו אחריותן נכסי צאן ברזל:",
+                "<b>עבדי מלוג לא יאכלו.</b> לפי שהן שלה והיא חללה:"
+            ],
+            [
+                "<b>בת ישראל שנישאת לכהן.</b> אפילו עבדי מלוג יאכלו, משום דהוי קנין כהן שקנה קנין, כלומר האשה שהיא קנינו של כהן קנתה אלו העבדים, וכתיב (ויקרא כ״ב:י״א) וכהן כי יקנה נפש קנין כספו, שאין ת״ל קנין כספו אלא למדרש הכי, וכהן כי יקנה קנין כספו נפש, שעבדו של כהן קנה נפש, הוא יאכל בו:"
+            ],
+            [
+                "<b>והניחה מעוברת.</b> אע״פ שיש לה בנים ממנו והיא אוכלת בתרומה, לא יאכלו עבדי צאן ברזל בתרומה, לפי שהן של יורשין ויש לעובר חלק בהן ואין לעובר כח להאכילם בתרומה, אי משום דקסבר עובר במעי זרה זר הוא, אי משום דקסבר ילוד מאכיל, שאינו ילוד אינו מאכיל, דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו וקרי ביה הם יאכילו:",
+                "<b>שהעובר פוסל.</b> אם בת כהן לישראל היא והניחה מעוברת ואין לה בן אחר פוסלה מלשוב לבית אביה:",
+                "<b>ואינו מאכיל.</b> שאם היתה בת ישראל לכהן והניחה מעוברת אין בעובר כח להאכילה, והוא הדין לעבדיו:",
+                "<b>אף בת כהן לכהן כו׳</b> כיון דאמרת שאינו ילוד אינו מאכיל, אף בת כהן לכהן אין העבדים אוכלים בתרומה מפני חלקו של עובר, שהרי עבדיו הן ואינן אוכלין אלא בשבילו והוא אין בו כח להאכיל. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>העובר והיבם וכו׳</b> האי עובר אי בת כהן לישראל היא, פוסל, דכתיב כנעוריה, פרט למעוברת. אי בת ישראל לכהן היא, לא מאכיל, דשאינו ילוד אינו מאכיל:",
+                "<b>והיבם.</b> אי בת כהן לישראל היא, פוסל לה, ושבה אל בית אביה כתיב (שם) פרט לשומרת יבם שאינה יכולה לשוב שהיא אגודה ביבמה. ואי בת ישראל לכהן, לא מאכיל לה, קנין כספו אמר רחמנא וזו קנין אחיו היא:",
+                "<b>והארוסין.</b> אי בת כהן לישראל היא, פסיל לה, דקני לה בהויה, ומשעת הויה אפסילה לה, כדכתיב (שם) ובת כהן כי תהיה לאיש זר. אי בת ישראל לכהן, לא מאכיל לה, גזירה שמא ימזגו לה כוס יין של תרומה בבית אביה ותשקה לאחיה ולאחיותיה:",
+                "<b>והחרש.</b> אי בת כהן לישראל היא, פסל לה, דהא קנאה בתקנתא דרבנן. ואי בת ישראל לכהן היא, לא מאכיל לה, דקנין כספו אמר רחמנא וחרש מדאורייתא לא קני:",
+                "<b>ובן תשע שנים ויום אחד וכו׳</b> אחד מן הפסולים לכהונה שהוא בן תשע שנים ויום אחד ובא על הכהנת או על הלויה או על בת ישראל, פסלה מלאכול בתרומה, שבן תשע שנים ויום אחד ביאתו ביאה ונתחללה בבעילתו. ואי בת ישראל נישאת לכהן בן תשע שנים ויום אחד, אינו מאכילה בתרומה, שאין קנינו קנין גמור:",
+                "<b>וכן ספק בן תשע שנים וכו׳</b> דינו כבן תשע ודאי ופוסל:",
+                "<b>ספק הביא שתי שערות ספק לא הביא.</b> קטן שקידש את האשה, ספק הביא שתי שערות ספק לא הביא וקדושיה קדושי ספק, אשתו חולצת ולא מתיבמת:",
+                "<b>נפל הבית עליו ועל בת אחיו.</b> שהיא אשתו. ספק הוא מת ראשון ונפלו שתיהן ליבום לפני אחיו ופטורה צרתה משום צרת הבת, ספק היא מתה ראשונה ובשעת נפילה ליבום לא הואי צרתה צרת ערוה כדתנן וכולן אם מתו או מיאנו וכו׳ צרותיהן מותרות. צרתה חולצת ולא מתיבמת. ואיידי דאיירי בספיקי לחומרא תני להא בהדייהו:  "
+            ],
+            [
+                "<b>והשוטה.</b> אפילו ע״י חופה וקידושין לא פוסל ולא מאכיל, שאין קנינו קנין:",
+                "<b>נחתך העובר שבמעיה תאכל.</b> מיד. והוא הדין אם ילדתו ומת:",
+                "<b>עיברה לא תאכל.</b> שהעובר אינו מאכיל:",
+                "<b>גדול משל אב.</b> שהבועל אינו מאכיל לפי שלא בא עליה לשם קדושין ולאו קנינו היא, ובנו מאכיל:",
+                "<b>העבד פוסל משום ביאה.</b> אם בא על הכהנת פסלה מלאכול בתרומה:",
+                "<b>ואינו פוסל משום זרע.</b> אם יש לה זרע לבת כהן מישראל כשר:",
+                "<b>נכבש.</b> נדחק ובא עליה:",
+                "<b>הרי זה עבד.</b> שולד שפחה כמוה:",
+                "<b>היתה אם אביו בת כהן לישראל תאכל בתרומה.</b> אם מת אביו, אף על גב דהולד קיים ובעלמא ולד פוסל, האי לא פסיל, דלאו בתר אבוה שדינן ליה דלאו זרעו הוא:"
+            ],
+            [
+                "<b>ופוסל את אם אמו.</b> דאי לאו הוא, היתה אם אמו חוזרת לתרומה דבית אביה לאחר מיתת בתה. וכל זמן שזה קיים אינה חוזרת לתרומה דכתיב (ויקרא כ״ב) וזרע אין לה, עיין עליה, או בת בת הבת, או בן בן הבן, או בת בת הבן עד סוף כל הדורות:",
+                "<b>לא כבני כהן גדול.</b> כלומר לא ירבו כמותו בישראל שהוא פוסלני מן התרומה:"
+            ]
+        ],
+        [
+            [
+                "<b>הערל.</b> כהן ערל שמתו אחיו מחמת מילה:",
+                "<b>אינו אוכל בתרומה.</b> דילפינן מפסח דכתיב ביה (שמות י״ב:מ״ח) וכל ערל לא יאכל בו:",
+                "<b>נשיהם ועבדיהם יאכלו.</b> דהא משום ערלה וטומאה לא נפקי מכלל כהנים אלא דאינהו גופייהו מחוסרים תקנה:",
+                "<b>נשיהם לא יאכלו.</b> דשויה חללה בביאתו, דנבעלה לפסול לה:",
+                "<b>ואם לא ידעה.</b> שהיתה נשואה לו קודם לכן ולא בא עליה לאחר שנעשה פצוע דכא:"
+            ],
+            [
+                "<b>ואם נשתייר מהעטרה.</b> שנחתך מהעטרה ואילך, כשר, שאין גיד אלא מהעטרה ולמעלה לצד הגוף. עטרה היא שורת בשר המקפת במקום המילה. ובין שנפצע הגיד כמין מכת חרב וסכין, בין שנתמעך והוקטן מאליו, בין שנכרת, בין בגיד בין בביצים בין בחוטי הביצים, כולם פסולים. והני מילי בידי אדם, אבל מחמת חולי הכל כשר:"
+            ],
+            [
+                "<b>ואם לדין.</b> שאתה דורש קל וחומר מעצמך:",
+                "<b>יש תשובה.</b> להשיב, מה לעמון ומואב שכן נתפרש טעמן, על דבר אשר לא קדמו והאשה אין דרכה לקדם, תאמר במצרי ואדומי שלא נתפרש טעמן:",
+                "<b>לא כי.</b> אפילו אם הייתי דן קל וחומר אין לכם תשובה. ומכל מקום הלכה אני אומר. ואין הלכה כרבי שמעון:",
+                "<b>נתינים.</b> גבעונים שנתגיירו בימי יהושע ונתונים לחוטבי עצים ושואבי מים:"
+            ],
+            [
+                "<b>שהסריס.</b> יש סריס שחולץ וחולצין לאשתו:",
+                "<b>והסריס לא חולץ וכו׳</b> דכתיב (דברים כ״ה:ו׳) ולא ימחה שמו, פרט לזה ששמו מחוי:",
+                "<b>אין לי לפרש.</b> איני יודע לפרש איזה סריס בן חליצה ואיזה פטור:",
+                "<b>סריס אדם.</b> שנסתרס לאחר שנולד:",
+                "<b>סריס חמה.</b> ממעי אמו שלא ראה חמה אלא כשהוא סריס. וסימניו מפורשין, כל שאין לו זקן ושערו לקוי ובשרו מחליק ואין מימי רגליו מעלין רתיחה וכשמטיל מים אינו עושה כיפה שאין קילוח השתן הולך למרחוק עד שיעשה עגול כמין כיפה ושכבת זרעו דיהה ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה. והלכה כרבי עקיבא שאומר סריס אדם חולץ וחולצין לאשתו ומיבמין לאשתו. אבל הוא אינו מיבם שהרי פסול לבוא בקהל:"
+            ],
+            [
+                "<b>סריס.</b> חמה, אינו לא חולץ ולא מיבם, ולא חולצין ומיבמין לאשתו:",
+                "<b>אילונית.</b> סימניה פירשנו בפ״ק:",
+                "<b>בעלוה פסלוה.</b> שהואיל והיא פטורה מן היבום עומדת עליהם באיסור אשת אח:"
+            ],
+            [
+                "<b>רבי יוסי ור״ש אומרים כו׳</b> דסבירא להו אנדדוגינוס כזכר. והדר ביה ר״י ואמר בברייתא שאנדרוגינוס בריה בפני עצמו ולא הכריעו בו חכמים אם זכר אם נקבה, הלכך אינו מאכיל בתרומה:",
+                "<b>רבי יהודה אומר כו׳</b> ולית הלכתה כותיה, דהא קיי״ל לעיל סריס אדם חולץ וחולצים לאשתו, וטומטום שנקרע הוי כסריס אדם:",
+                "<b>אנדרוגינוס נושא אבל לא נישא.</b> מפני שהוא כזכר, והשוכב עמו הוי בא על הזכור בין בזכרות שלו בין בנקבות שלו:",
+                "<b>ר״א אומר חייבין עליו סקילה כזכר.</b> דוקא במקום זכרות שלו ולא בנקבות שלו. והלכה כר״א:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מותרות.</b> כהן הדיוט שנשא אלמנה. והוא הדין בתולה, שהרי כשמת נעשית אלמנה. ונקט אלמנה משום דבעי למיתני סיפא כהן גדול שנשא אלמנה:"
+            ],
+            [
+                "<b>כהן גדול שקידש את האלמנה.</b> אבל נשאה נתחללה בביאתו ואסורה לבעל וליבם:"
+            ],
+            [
+                "<b>שניה לבעל ולא שניה ליבם.</b> אם אמו של בעל ולא של יבם, כגון אחים מן האב ולא מן האם:",
+                "<b>אין לה כתובה.</b> מנה ומאתים שהם עיקר כתובה הוא דלית לה לשניה, אבל תוספת יש לה:",
+                "<b>ולא פירות.</b> אין משלם לה פירות נכסי מלוג שאכל שלה, ואע״ג דפירות תקינו רבנן תחת פרקונה וזו אין חייב לפדותה דלא קרינן בה ואותבינך לי לאינתו ולפיכך היה ראוי שישלם לה מה שאכל מפירות נכסי מלוג שלה, אפילו הכי קנסוה רבנן דלא תגבי מיניה פירות שאכל בתנאי כתובה, כי היכי דקנסוה דלא תגבי מיניה עיקר כתובה, דתנאי כתובה ככתובה דמי:",
+                "<b>ולא מזונות.</b> אין צריך לומר שאינו חייב לזון אותה בעודה תחתיו, דהא בעמוד והוצא קאי, אלא אפילו הלך למדינת הים ולותה ואכלה לא משלם, דאילו באשה כשרה אם לותה ואכלה חייב הבעל לשלם, שהמלוה תובע אותה מה שהלוה לה והיא תובעת לבעלה, דדוקא במי שפרנסה שלא בדרך הלואה אמרינן בכתובות הלכה כחנן דאמר מי שהלך למדינת הים ועמד אחד ופרנס את אשתו הניח מעותיו על קרן הצבי דכיון שבשביל בעלה פרנסה ולא הלוה לה כלום למאן קא תבע, היא לא לותה והבעל לא ביקש ממנו שיפרנסה הלכך מצוה הוא דעבד, אבל אם הלוה לה, חייב הבעל לשלם אם היא כשרה, ואם היא מן השניות אינו חייב לשלם:",
+                "<b>ולא בלאות.</b> אם נשתמש הבעל בנכסי מלוג שלה עד שבלו אינו חייב לשלם, דסד״א הואיל ואין לה כתובה אם אכל הבעל נכסי מלוג שלה חייב לשלם מה שאבד ובלה מהם, קמ״ל דקנסוה רבנן שלא ישלם הבעל הבלאות. אבל מה שימצא מהן קיימים נוטלתן:",
+                "<b>אלמנה לכהן גדול וכו׳</b> יש להן כתובה ופירות דמשלם להן הבעל פירות שאכל מנכסי מלוג שלהן. ומזונות יש להן שניזונות מנכסיו, ודוקא לאחר מיתה, אבל בחייו אין כופין אותו לזונן, דהא קיימי עליה בעמוד והוצא. ואם לותה אחת מהן למזונותיה בחיי בעלה, אין חייב הבעל לשלם למלוה. ובלאות נמי יש להן, שחייב להחזיר מה שבלה ואבד מנכסי מלוג שלהן. והני מילי כשהכיר בהן, אבל לא הכיר בהן אין להן לא כתובה ולא פירות ולא מזונות ולא בלאות, אבל יש להן תוספת ובלאות דאיתנהו בעינייהו. והאי דשניות אין להן כתובה ולא פירות ולא מזונות ולא בלאות ואלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט וכו׳ יש להן כתובה ופירות ומזונות ובלאות, לפי שהללו מדברי סופרים וצריכים חזוק, והללו מדברי תורה ואין צריכים חזוק. ובפרק אלו הן הלוקין מוכח דחלוצה לכהן גדול דאורייתא היא. ואע״ג דחלוצה לכהן הדיוט היא מדברי סופרים, עשאוה כשל תורה לדין זה:"
+            ],
+            [
+                "<b>לא תאכל בתרומה.</b> כדתנן בפרק אלמנה לכהן גדול, העובר והיבם והאירוסין פוסלין ולא מאכילין:",
+                "<b>לא תאכל במעשר.</b> כולה מתניתין ר״מ היא דאמר מעשר ראשון אסור לזרים, ואינה הלכה:",
+                "<b>בת כהן ללוי לא תאכל לא בתרומה ולא במעשר.</b> הכי קאמר, אין חולקין תרומה ולא מעשר בבית הגרנות לא לבת כהן ולא לבת לוי, גזירה משום גרושה בת ישראל שהיא אסורה לאכול במעשר, ואם יחלקו לאשה מעשר בבית הגרנות יבואו לחלוק לבת ישראל אחר שנתגרשה מלוי שאין הכל יודעין שבשביל בעלה היו מחלקין לה, לפיכך גזר ר״מ שלא תחלוק אשה בבית הגרנות אפילו בת כהן ובת לוי. והא דתנן בת לוי המאורסת לכהן וכו׳ לא תאכל לא בתרומה ולא במעשר, הוא הדין אפילו נשואה, ומשום רישא דתני בת ישראל המאורסת לכהן דהתם דוקא מאורסת שאם היתה נשואה תאכל, תנא נמי בסיפא גבי בת לוי מאורסת:"
+            ],
+            [
+                "<b>מת ולה ממנו בן תאכל בתרומה.</b> דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, קרי ביה יאכילו. וכל זמן שבנה קיים מאכילה בתרומה:",
+                "<b>נשאת ללוי.</b> אחר שילדה מכהן:",
+                "<b>אוכלת במעשר.</b> ולא בתרומה, ואף על גב דיש לה בן מכהן, דהדרא הויא לה זרה:",
+                "<b>מת ולה ממנו בן אוכלת במעשר.</b> בשביל בנה מלוי, אבל לא בתרומה בשביל בנה מכהן, שהרי יש לה זרע מן הזר:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> ואמרו לה מת בעליך. שאמר לה עד אחד מת בעליך ונשאת על פי עד אחד. ולפיכך תצא מזה ומזה כדין אשת איש שזנתה שאסורה לבעל ואסורה לבועל, דלאו אנוסה היא, ואף על גב דהימנוהו רבנן לעד אחד באשה משום עגונה, טעמא מאי משום דהיא גופה דייקא ומנסבא, והך דלא דייקא קנסינן לה. אבל נשאת על פי שני עדים שאמרו לה מת בעלך, הא אמרינן בסיפא נשאת שלא על פי ב״ד כלומר שלא היתה צריכה להיתר ב״ד כיון שהיו שני עדים מעידין בדבר, מותרת לחזור לבעלה הראשון, דאנוסה היא, דמאי הוה לה למעבד. ובגמרא מוכח דלית הלכתא הכי, אלא לא שנא נשאת על פי ב״ד בעד אחד ולא שנא נשאת ע״פ שני עדים אם בא בעלה הראשון תצא מזה ומזה וכל הדרכים האלו בה:",
+                "<b>וצריכה גט מזה ומזה.</b> טעמא דבעיא גט משני, שכשרואים את הראשון חי סבורים שגרשה וע״י כן נשאה שני ואשתו גמורה היא, ואם מוציאה בלא גט נמצאת אשת איש יוצאה בלא גט:",
+                "<b>ולא בלאות.</b> שנאבדו, אבל בלאותיה הקיימים לא הפסידה:",
+                "<b>והולד ממזר מזה ומזה.</b> אם ילדה מן השני, ממזר גמור. ואם החזירה הראשון וילדה, הוי ממזר מדבריהם:",
+                "<b>לא זה וזה זכאין במציאתה.</b> דטעמא מאי אמור רבנן מציאת אשה לבעלה, משום איבה, הכא תיהוי לה איבה ואיבה:",
+                "<b>ולא במעשה ידיה.</b> דטעמא מאי אמור רבנן מעשה ידיה לבעלה משום מזוני, והכא דמזוני לית לה, מעשה ידיה לאו דיליה:",
+                "<b>ולא בהפרת נדריה.</b> דטעמא מאי בעל מיפר נדרי אשתו, כי היכי דלא תתגנה על בעלה, הכא תתגנה ותתגנה:",
+                "<b>נפסלה מן הכהונה.</b> דזונה היא:",
+                "<b>מן המעשר.</b> קנסא היא. דבת לוי שזנתה לא נפסלה מן המעשר:",
+                "<b>מן התרומה.</b> אפילו תרומה דרבנן:",
+                "<b>יורשים כתובתה.</b> כתובת בנין דכרין:",
+                "<b>חולצין ולא מיבמין.</b> אחיו של ראשון חולץ מדאורייתא ורבנן גזור דלא ליבם, ואחיו של שני חולצין מדרבנן כי היכי דבעיא גט משני מדרבנן:",
+                "<b>ביאתה או חליצתה.</b> ארישא פליג דקתני ולא מיבמין:",
+                "<b>ואין הולד ממנו ממזר.</b> אם החזירה ראשון. ולית הלכתא לא כר׳ יוסי ולא כר׳ אליעזר ולא כר״ש:",
+                "<b>נשאת שלא ברשות.</b> ב״ד, כגון שאמרו לה שני עדים מת בעליך שאינה צריכה להיתר ב״ד:"
+            ],
+            [
+                "<b>ופטורה מן הקרבן.</b> דיחיד שעשה בהוראת בית דין פטור מן הקרבן:",
+                "<b>שלא על פי בית דין.</b> אלא בשני עדים, חייבת בקרבן, דשוגגת היא. ולית הלכתא כי הא מתניתין, אלא בין נשאת ע״פ בית דין בעד אחד בין ע״פ שני עדים, חייבין בקרבן היא ובעלה השני:"
+            ],
+            [
+                "<b>ואחר כך מת בנה.</b> ולא הוזקקה ליבום:",
+                "<b>ונשאת.</b> לשוק:",
+                "<b>ראשון ואחרון.</b> ראשון שלפני השמועה, ואחרון שלאחר השמועה. וכר״ע מתוקמא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:"
+            ],
+            [
+                "<b>מותרת לחזור לו.</b> דקדושי שניה אינן כלום ובזנות בא עליה. ואמרינן בגמרא ושכב איש אותה (במדבר ח), שכיבתה אוסרתה ואין שכיבת אחותה אוסרתה:",
+                "<b>ומותר בקרובות השניה.</b> לישא בתה, דקיי״ל נושאים על האנוסה ועל המפותה:",
+                "<b>רבי יוסי אומר כל שפוסל ע״י אחרים פוסל ע״י עצמו.</b> ר׳ יוסי שמעיה לתנא קמא דקאמר לא שנא דאזלי אשתו וגיסו שהוא בעל אחות אשתו למדינת הים ולא שנא דאזלי ארוסתו וגיסו, ובאו ואמרו לו מתה אשתך ומת גיסך ונשא את אחותה ואח״כ באו אשתו וגיסו, אשת גיסו אסורה על גיסו, ואשתו מותרת לו. וא״ל ר׳ יוסי ארוסתו וגיסו דאיכא למימר תנאה הוי בקדושין והאי דנסיב לאחותה שפיר קנסיב ובעיא גט מיניה דלא לימרו אשת איש יוצאת בלא גט, דפסיל לה ע״י אחרים דהיינו גיסו, דכיון דנפקא מיניה בגיטא אפסלא לה מבעלה, פוסל נמי ע״י עצמו ואתסרא ליה אתתיה עליה דהויא אחות גרושתו, אבל היכא דאזלי אשתו וגיסו למדינת הים וקא נסיב לה לאחותה דליכא למימר תנאה הוה ליה בנשואין ושפיר קנסיב לה להאי כדאיכא למימר באירוסין, ולא בעיא גט מיניה ולא קפסיל ע״י אחרים דהא לא פסלה אשת גיסו אגיסו, אינו פוסל ע״י עצמו, ושריא ליה איתתיה שהרי אינה אחות גרושתו:"
+            ],
+            [
+                "<b>אמרו לו מתה אשתך ונשא אחותה מאביה.</b> שלא מאמה, וחזרו ואמרו לו מתה השניה, ונשא אחותה של השניה מאמה ולא מאביה, ונמצאת זו השלישית נכריה אצל הראשונה, וחזרו ואמרו לו מתה זו השלישית, ונשא אחותה של שלישית זו מאביה ולא מאמה, נמצאת רביעית רחוקה מן השניה וכ״ש מן הראשונה, וחזרו ואמרו לו מתה זאת הרביעית:",
+                "<b>ונשא אחותה מאמה.</b> והיא רחוקה מן השלישית וכן מן הראשונה ומן השניה, ואחר כך אמרו לו כולן קיימות:",
+                "<b>מותר בראשונה בשלישית ובחמישית.</b> שאינן קרובות זו לזו. ואף על פי שהשלישית אחות השניה, שריא, דקדושי שניה לא תפסי, דאחות אשה היא לראשונה שלקחה מקודם, והויא לה כאנוסה ומפותה, ותניא, אנס אשה מותר לישא בתה, דלא אסרה תורה אלא אחות אשה בלבד, והיכא דלא תפסי קדושין לאו אחות אשה היא. וכן החמישית אע״פ שהיא אחות הרביעית, מותרת, דהואיל ותפסי קדושין בשלישית נמצאת ביאת רביעית שהיא אחות שלישית ביאת זנות ולא נאסרה חמישית עליו:",
+                "<b>ופוטרות צרותיהן.</b> אם מת ובא יבם ויבם אחת מהן פוטרת צרתה:",
+                "<b>ואסור בשניה.</b> מפני הראשונה. וברביעית מפני השלישית:",
+                "<b>ואם בא על השניה לאחר מיתת הראשונה.</b> שאמת היו הדברים של ראשונה, ושאר הדברים שקר היו, אסור בשלישית מפני השניה ובחמישית מפני הרביעית:"
+            ],
+            [
+                "<b>בן תשע שנים ויום אחד פוסל.</b> את היבמה לאחין אם בא עליה, דביאתו ביאה. או אם נתן גט או עשה בה מאמר, שיש לו גט ויש לו מאמר, אבל אינו גט גמור ולא מאמר גמור:",
+                "<b>אלא שהוא פוסל תחלה.</b> בגמרא מפרש דבמאמר הוא פוסל תחלה ולא בסוף, שאם אחיו הגדול עשה מאמר ואח״כ עשה מאמר זה שהוא בן תשע שנים ויום אחד לא פסלה מאחיו, אבל בביאה פוסל בן תשע שנים ויום אחד בין בתחלה בין בסוף. ומתניתין חסורי מחסרא והכי קתני, אלא הוא פוסל תחלה והן פוסלין תחלה וסוף. במה דברים אמורים, במאמר, אבל ביאה אפילו בסוף נמי פסיל, כיצד, בן תשע שנים ויום אחד הבא על יבמתו וכו׳:"
+            ],
+            [
+                "<b>פסל על ידו.</b> דהוי ליה כמאמר אחר מאמר דשניהם תופסין בה:",
+                "<b>ר״ש אומר לא פסל.</b> דביאת בן תשע לר״ש ספק קניא ספק לא קניא, אי קניא קניא לגמרי ולא מהניא ביאת אחיו, ואי לא קניא הוה ליה כמי שלא בעל לא הוא ולא אחיו, הילכך לא פסל. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>בן תשע שנים ויום אחד.</b> שבא על יבמתו ומת חולצת ולא מתיבמת. שיש עליה זיקת שני יבמין, שבביאתו של זה הקטן שהוא כמאמר בגדול לא יצאת מידי זיקת נפילה ראשונה, וחלה עליה זיקת נפילה שניה, ותנן בפרק ד׳ אחים, מי שעליה זיקת יבם אחד ולא שעליה זיקת שני יבמין:",
+                "<b>נשא אשה.</b> שאינה יבמתו, ומת ולו אחים:",
+                "<b>הרי זו פטורה.</b> דאע״ג דביאתו ביאה אין קנינו קנין כלום עד שיביא שתי שערות, אבל ביבמה הואיל וזקוקה לו עשו אותה רבנן כמאמר:"
+            ],
+            [
+                "<b>אם לא ידע הראשונה משהגדיל, ראשונה חולצת ולא מתיבמת.</b> דזיקת שני יבמין עליה הואיל ולא ידעה משהגדיל לא יצאת ידי נפילה ראשונה:",
+                "<b>רבי שמעון אומר מיבם לאיזה שירצה.</b> דלית ליה לרבי שמעון זיקת שני יבמין. והכי נמי אמרינן בפרק ארבעה אחים:",
+                "<b>וחולץ לשניה.</b> דהא לאו צרות נינהו לאפטורי חדא ביבום חברתה, ויבומי תרווייהו לא, הואיל והויא צרתה במקצת מאמר דרבנן, מחזו כשתי יבמות הבאות מבית אחד:",
+                "<b>אחד בן תשע ואחד בן עשרים.</b> שניהן שוין לכל האמור למעלה, דכל כמה דלא אייתי שתי שערות קטן הוא, עד שיהיה בן ל״ה שנה, ואם הגיע לחמש ושלשים שנה ולא הביא שתי שערות אף על פי שלא נראו בו סימני סריס המפורשים למעלה, הרי זה סריס חמה:"
+            ]
+        ],
+        [
+            [
+                "<b>נושאין על האנוסה.</b> לאחר שאנס או פתה אשה מותר לישא בתה או אמה או אחותה, דכתיב (ויקרא כ׳:י״ד) ואיש אשר יקח את אשה ואת אמה, בכולן נאמר שכיבה וכאן נאמרה לקיחה לומר לך דרך לקיחה אסרה תורה:",
+                "<b>רבי יהודה אוסר.</b> דכתיב (דברים כ״ג:א׳-ב׳) לא יקח איש את אשת אביו ולא יגלה כנף אביו, כנף שראה אביו לא יגלה. ואין הלכה כרבי יהודה. אבל חכמים אסרו לנטען מן האשה לישא בתה או אחותה או אמה או אחת מקרובותיה, מפני שהיא מצויה אצלם תמיד ואתו לידי הרגל עבירה. ואם עבר ונשא אחת מקרובות אנוסתו ומפותתו או מקרובות האשה שנחשד עליה אין מוציאין אותה מידו. ומתניתין דקתני נושאין על האנוסה דמשמע אפילו לכתחלה, מיירי לאחר מיתת האנוסה והמפותה, דהשתא ליכא למיחש שמא לאחר שישא בתה יזנה עם הראשונה:  "
+            ],
+            [
+                "<b>לא חולצין.</b> דאחוה מן האב בעינן, וגרים אין להם שאר מן האב:"
+            ],
+            [
+                "<b>שנתערבו ולדותיהן.</b> ויש לכל אחת מהן בן ודאי, שלא נתערב:",
+                "<b>ארבעה חולצין לאחת.</b> בן ודאי של כל אחת מן הארבעה חולץ לאחת מהן, דכל אחת מספק לה לאשת אח. ובן החמישית ישאנה ממה נפשך, אם אשת אחיו היא הרי מיבם לה, ואם לאו הרי חלץ לה יבמה:",
+                "<b>הוא ושלשה.</b> זה שיבם חולץ לאחרת ושלשה עמו. והחמישי מיבם ממה נפשך. וחוזרין השנים הללו וחולצין לשלישית ושנים עמהם והחמישי מיבם, וכן כולם:",
+                "<b>ד׳ חליצות.</b> תחלה, לפי שאין אחד מהם רשאי ליבם עד שיחלצו לה הארבעה, כי היכי דלא לפגע ביבמה לשוק. והוא הדין דמצו הארבעה למחלץ לכולהו והאחד כונס את כולן, אלא דהכי שפיר טפי, דלמא לכל חד וחד מתרמי דיליה ומתקיימא מצות יבום:"
+            ],
+            [
+                "<b>מתו כשרים.</b> הודאין:",
+                "<b>אחד חולץ.</b> תחלה, והדר מיבם אידך, ממה נפשך, אי האי דחלץ הוא בן הכלה וחלץ לאשת אחיו, הא אשתריא לה בהך חליצה ושפיר נסיב לה אידך שהוא בן הזקנה, דאשת בן אחיו מותרת לו. ואי האי דחלץ הוא בן הזקנה ואשת בן אחיו חלץ, הויא לה כחולצת מן הנכרי, ובן הכלה כי מיבם לה שפיר קמיבם:"
+            ],
+            [
+                "<b>אוכלים בתרומה.</b> דאחד כהן ואחד עבד כהן אוכלין בתרומה:",
+                "<b>וחולקים חלק אחד.</b> מפרש בגמרא דהכי קאמר, וחולקים חלק כאחד, אם באו שניהם על הגורן כאחד נותנים להם, אבל זה בלא זה אין חולקין להם, דקסבר האי תנא אין חולקים תרומה לעבד אלא אם כן רבו עמו:",
+                "<b>בין כשרות בין פסולות.</b> דכל אחד מהם ספק כהן ספק עבד, כשרות אסורות לעבד ופסולות אסורות לכהן, וספק איסורא לחומרא:",
+                "<b>אין סופגין את הארבעים.</b> דכל חד אמר אנא לאו כהן אנא:",
+                "<b>אין משלמין.</b> דכל חד אמר כהן אנא, ולא מפקינן ממונא מספיקא:",
+                "<b>ומוכרין התרומה.</b> תרומת תבואתן אין נותנין אותה לכהן כשמפרישין אותה, דכל חד אמר אייתי ראיה דלאו כהן אנא, ומכל מקום אי אפשר להן לאכלה אלא מוכרין אותה לכהן והדמים שלהן:",
+                "<b>ואין חולקים בקדשי המקדש.</b> כגון עורות קדשים, דלכל חד מינייהו אמרינן אייתי ראיה דכהן את ושקול:",
+                "<b>ואין נותנין להם קדשים.</b> להקריב:",
+                "<b>ואין מוציאין שלהם.</b> כגון אם נולד להם בכור אין מוציאין אותו מידן, וירעה עד שיסתאב:",
+                "<b>חומרי ישראל וחומרי כהנים.</b> מפרש בגמרא, שמנחתן נקמצת כמנחת ישראל וקרב בפני עצמו, ואין שייריה נאכלין כמנחת ישראל אלא נשרפת כמנחת כהנים שהיא כליל:"
+            ],
+            [
+                "<b>הן חולצין ולא מיבמין.</b> לאשתו של ספק. ואחד מבני הראשון חולץ שמא בן אביהם היה. ולא מיבמין, שמא בן האחרון הוא והרי הוא אחיהן מן האם ולא מן האב ואשתו עליהן בכרת. וכן בני האחרון. וכן הוא חולץ לנשותיהן ולא מיבם:",
+                "<b>היו לו אחים מן הראשון ומן האחרון.</b> שלא מאותה האם:",
+                "<b>הוא או חולץ או מיבם.</b> לאשת בן הראשון, אם אחיו הוא הרי טוב, ואם לאו, נכרית היא אצלו, וכגון שאין שם אח אלא הוא דליכא לספוקי ביבמה לשוק. וכן לאשת בן האחרון:",
+                "<b>הם אחד חולץ ואחד מיבם.</b> או בן הראשון או בן האחרון חולץ לה וחבירו מיבם. אם יבמתו היא הרי טוב, ואם לאו נכרית היא. ומשום יבמה לשוק ליכא למיחש שהרי חלץ לה יבמה:"
+            ],
+            [
+                "<b>היה אחד ישראל.</b> אחד מן הבעלים ישראל ואחד כהן:",
+                "<b>הוא אונן עליהן.</b> שמא זה אביו וביום מיתתו אסור לאכול בקדשים:",
+                "<b>והם אוננים עליו.</b> וביום מותו אסורים שניהם בקדשים. ומשכחת לה דרואה במיתת שניהן וכהן כשר הוא דהא אינו מיטמא להן, כגון שנתקדשה קדושי טעות על תנאי ולא נתקיים דנפקא מיניה בלא גיטא ונישאת תוך שלשה ובכהאי גוונא משכחת לה דרואה במיתת שניהם וכהן כשר, הוא לפיכך אינו מיטמא להן:",
+                "<b>הוא לא יורש אותן.</b> דיורשין מדחין אותו אלו אצל אלו:",
+                "<b>והן יורשין אותו.</b> דמי מעכב על ידן, וחולקים הממון בין שניהן:",
+                "<b>ועולה במשמרו.</b> לעבוד, ואין בני משמר מעכבין עליו. אבל אינו חולק, דכל בני משמר דחו ליה גבי חבריה:"
+            ]
+        ],
+        [
+            [
+                "<b>מצות חליצה.</b> ואפילו שלשתן הדיוטות. והא דקרי להו דיינים, שצריך שיהיו יודעים להקרות הפסוקים כעין דיינים. ואע״ג דתנן מצות חליצה בשלשה, צריכין לצרף עמהן שנים אחרים, שתהיה חליצה בחמשה לפרסומי מילתא. והשנים הללו שמוסיפים על השלשה אפילו אין יודעים להקרות:",
+                "<b>מנעל.</b> של עור רך חליצתו כשרה, אבל לכתחלה לא, גזירה שמא יחלוץ במנעל קרוע מלמעלה, דאפילו כי קרוע מייתב אכרעיה הואיל והוא רך, ואנן מידי דמגין בעינן והא ליכא. אבל סנדל שהוא של עור קשה וכי קרוע לא מייתב אכרעיה, ליכא למגזר שמא יחלוץ בסנדל קרוע, הלכך עיקר חליצה בסנדל היא:",
+                "<b>באנפליאות.</b> כמין בתי רגלים של בגד:",
+                "<b>חליצתה פסולה.</b> דמידי דמגין בעינן, כתיב הכא (דברים כ״ה) נעלו וכתיב התם (יחזקאל י״ז) ואנעלך תחש, והוא עור:",
+                "<b>מן הארכובה ולמעלה חליצתה פסולה.</b> שהיו רצועות המנעל קשורות למעלה מן הארכובה:"
+            ],
+            [
+                "<b>בסנדל של עץ כשרה.</b> והוא שיהיה מחופה עור:",
+                "<b>חלצה בגדול.</b> שהיה הסנדל גדול ממדת רגלו, אם יכול להלוך בו חליצתו כשרה:",
+                "<b>או בקטן.</b> ממדת רגלו, אם חופה את רוב רגלו חליצתו כשרה. והלכה כרבי אליעזר במה שפוסל חליצה בלילה, ואין הלכה כמותו במה שמכשיר חליצה בשמאל:"
+            ],
+            [
+                "<b>חלצה ולא קראה חליצתה כשרה.</b> דכי כתב רחמנא ככה דמשמע עיכובא, אמעשה הוא דכתיב (דברים כ״ה:ט׳) ככה יעשה לאיש, וקריאה דיבור בעלמא הוא:",
+                "<b>דבר שהיא מעשה באיש.</b> כגון חליצה שהאשה עושה מעשה בגופו של איש, לאפוקי רקיקה דלאו מעשה בגופו של איש הוא:"
+            ],
+            [
+                "<b>החרש שנחלץ חליצתו פסולה.</b> שאינו פוטרה במקום שיש אח אחר כשר:",
+                "<b>והחרשת שחלצה פסולה.</b> שהיא עצמה אינה נפטרת בחליצתה, ואין לה תקנה אלא ביבום, ואם רצה אחר כך להוציא יוציא בגט:",
+                "<b>והחולצת לקטן חליצתה פסולה.</b> כל היכא דתנינן בפרקין חליצה פסולה, אינה יכולה להתיבם אחר אותה חליצה וצריכה חליצה אחרת מעלייתא להתירה לעלמא. והאי תנא דקרי לחליצת קטן חליצה פסולה דמשמע שפוסלה מלהתיבם, ר׳ מאיר היא, דאילו רבנן אמרי אין בחליצת קטן כלום ולא נפסלה מלהתיבם. והלכה כחכמים:"
+            ],
+            [
+                "<b>חלצה בשנים.</b> כשרים:",
+                "<b>או בשלשה.</b> והיה אחד מהם קרוב או פסול, דלא נשתיירו כי אם שנים כשרים:",
+                "<b>חליצתה פסולה.</b> וכן הלכה שאין חליצה כשרה בפחות משלשה:"
+            ],
+            [
+                "<b>עצה ההוגנת לו.</b> אם הוא ילד והיא זקנה, הוא זקן והיא ילדה, אומרים לו מה לך אצל ילדה מה לך אצל זקנה כלך אצל שכמותך:",
+                "<b>קוראה מאן יבמי.</b> וקורא, לא חפצתי לקחתה. חולצת ורוקקת וקוראה, ככה יעשה לאיש. והלכה כרבי יהודה דאמר מצוה על כל העומדים שם לומר חלוץ הנעל חלוץ הנעל חלוץ הנעל:"
+            ]
+        ],
+        [
+            [
+                "<b>בית שמאי אומרים אין ממאנין אלא ארוסות.</b> יתומה שהשיאוה אמה ואחיה, אינה ממאנת אלא מן הארוסין:",
+                "<b>בבעל.</b> אבל אם מת ולא מיאנה בו ונפלה לפני יבם, אינה יוצאה במיאון, אלא תמתין עד שתגדיל ותחלוץ:",
+                "<b>אין בנות ישראל הפקר.</b> ואפילו מן האירוסין לא תמאן ותיארס לאחר ותחזור ותמאן. אלא ממאנת בזה ותמתין מליארס לאחר עד שתגדיל:",
+                "<b>תמאן ותנשא.</b> לאו למהדר ולמאן זמנא אחריתי, אלא הכי קאמר, ממאנת וממתנת מליארס לאחר עד שתגדיל, או אם רוצה להנשא ממאנת בבעלה ותנשא מיד, דתו לא ממאנת לבית שמאי דנשואה היא:"
+            ],
+            [
+                "<b>אין מעשה קטנה אלא כמפותה.</b> דכמי שלא נישאת דמי. ואין הלכה כרבי אליעזר, והלכה כר׳ חנינא בן אנטיגנוס. ופחותה מבת שש בחזקת שאינה יודעת לשמור קידושיה ואינה צריכה למאן. ויותר מבת עשר, בחזקת שיודעת לשמור קידושיה ואף על פי שהיא סכלה ביותר. ומבת שש ועד בת עשר צריכה בדיקה אם יודעת לשמור קידושיה אם לאו. וממאנת הבת והולכת עד שתהא בת י״ב שנה ויום אחד ותביא סימנים. לאחר מכאן אינה ממאנת אפילו לא בא עליה. ואם בא עליה לאחר י״ב שנה ויום אחד אף על פי שלא הביאה סימנים חיישינן שמא נשרו הסימנים וקנאה:"
+            ],
+            [
+                "<b>כל עכבה שהיא מן האיש.</b> נתן לה גט, זו היא עכבה שהיא מן האיש, דכיון דלא מיאנה גילתה דעתה שכל מה שהיתה מתעכבת אצלו היה בשבילו. מיאנה בו, זו היא עכבה שאינה מן האיש, שלא נתעכבה אצלו משום אישות. ומתניתין מפרש לה ואזיל:"
+            ],
+            [
+                "<b>מותרת לחזור לו.</b> אע״ג דאם לא החזירה ונישאת לאחר מתוך הגרושין ונתארמלה, אסורה לראשון, אפילו הכי כי החזירה ומיאנה בו אתי מיאון וגלי עלה דקטנה היא ובטליה לגטא, ולא הוי בחזרה שניה כמחזיר גרושתו משנישאת לאחר:",
+                "<b>זה הכלל.</b> כלומר אפילו פעמים הרבה גרשה והחזירה ומיאנה בו, אם נישאת לאחר מתוך גט אסורה לחזור לו, ומתוך מיאון מותרת לחזור לו:"
+            ],
+            [
+                "<b>לאחר ומיאנה בו.</b> כלומר חזרה ונישאת לשלישי ומיאנה בו:",
+                "<b>כל שיצתה ממנו בגט אסורה לחזור לו.</b> אע״פ שיצתה משל אחריו במיאון לא בטליה לגיטא דידיה:"
+            ],
+            [
+                "<b>מותרת ליבם.</b> ולא אמרינן נישואין הראשונים מפילין היבמה לפני היבם ומשעה שגירשה אחיו קיימא עליה באיסור אשת אח דהויא לה גרושת אחיו:",
+                "<b>רבי אליעזר אוסר.</b> דגזר כל הני אטו יתומה בחיי האב דאמרינן לקמן במתניתין דלאחר חזרתה הרי היא כגרושה אפילו לרבנן. ואין הלכה כרבי אליעזר:",
+                "<b>כיתומה בחיי האב.</b> אף על פי שהאב חי הרי היא כיתומה לענין קדושין, דשוב אין לאב כח לקבל קדושיה. ואם החזירה בקטנותה, אסורה ליבם אם מת בקטנותה, דקדושי חזרה אינן כלום הואיל ופקע רשות אב מינה והיא אין לה יד, והויא כגרושה ועומדת:"
+            ],
+            [
+                "<b>תצא משום אחות אשה.</b> ופטורה מן החליצה ומן היבום:",
+                "<b>מת בעלה של גדולה.</b> ונפלה לפני בעל הקטנה, זיקתה של גדולה שהיא מן התורה, אוסרת קטנה עליו משום דנישואיה דרבנן, והויא לה אחות זקוקתו. ומה יעשו:",
+                "<b>רבי אליעזר אומר מלמדים הקטנה.</b> שתמאן בו. ותעקור נשואיה, ויהא מיבם את הגדולה. והלכתא כותיה:",
+                "<b>רבן גמליאל אומר.</b> אין זיקת גדולה אוסרת את הקטנה, דסבר רבן גמליאל דלא אלימא זיקה לאסור את אשתו עליו, הלכך אם מיאנה מוטב ותתיבם הגדולה, ואם לאו, תמתין הקטנה אצלו עד שתגדיל ויהיו נישואיה דאורייתא ואחר כך תצא הגדולה משום אחות אשה. אבל לחלוץ לגדולה לא, דפסל את הראשונה עליו משום אחות חלוצה:",
+                "<b>אי לו.</b> אוי לו. שמוציא את אשתו בגט, ואין מלמדין אותה למאן, דאמרינן שיתרחק אדם מן המיאונים:"
+            ],
+            [
+                "<b>לשתי יתומות.</b> נכריות:",
+                "<b>או חליצתה.</b> לאחר שתגדיל:",
+                "<b>וכן שתי חרשות.</b> כלומר כשם ששתי קטנות ביאת אחת מהן פוטרת צרתה, כך בשתי חרשות. אבל חליצה ליכא למימר בחרשת דלאו בת חליצה היא. ",
+                "<b>אחת קטנה ואחת חרשת.</b> אע״ג דשתיהן אין נישואיהן נישואין גמורין, מכל מקום לא ידעינן בהי מינייהו ניחא ליה והיא חשיבא אשתו טפי:",
+                "<b>ביאת הגדולה פוטרת את הקטנה.</b> דביאת מי שנשואיה נשואין גמורין פוטרת אותה שאין נשואיה גמורין. אבל איפכא לא:"
+            ],
+            [
+                "<b>לא פסל את הראשונה.</b> שהרי ביאתן שוה. ואי ראשונה קנויה היא הרי היא אשתו וביאת האחרונה בעילת זנות. ואי לאו קנויה היא הרי שתיהן נכריות אצלו שלא היו קנויות לאחיו, ומקיים את הראשונה שלא נפסלה עליו, אבל אחרונה לא, דילמא קנויות הוו ומשבא על הראשונה קיימא היאך עליה באסור שני בתים:",
+                "<b>פסל את החרשת.</b> דשמא קטנה קנויה כולה וקנין החרשת משוייר, והוה ליה שני בתים, דהכי מסקינן בגמרא דקטנה ספק אם היא קנויה לגמרי הואיל וראויה לביאה לאחר זמן, ספק אם אינה קנויה כלל. וחרשת קנויה ומשויירת, כלומר קנויה במקצת ואינה קנויה קנין גמור. ואפילו הכי אם בא על החרשת אחר שבא על הקטנה לא פסל את הקטנה, ממה נפשך, אי קטנה קנויה לגמרי הרי קנאה וביאת החרשת שאחר כן לאו כלום היא, ואי אינה קנויה כלל, אף לאחיו לא היתה קנויה ונכרית היא. אבל אם בא תחלה על החרשת ואחר כך על הקטנה, פסל את החרשת דשמא קנין הקטנה קנין גמור הוא, ופסל קנין החרשת שהוא קנין משוייר. ואית ספרים דגרסי, אם בא על הקטנה וחזר ובא על החרשת פסל את הקטנה, דגזרינן אטו כשבא על החרשת וחזר ובא על הקטנה:"
+            ],
+            [],
+            [
+                "<b>ר׳ אליעזר אומר בכולן מלמדין.</b> והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>יגדלו זה עם זה.</b> ואינו יכול לגרשה עד שיגדיל דגט קטן אינו גט:",
+                "<b>היבמה שאמרה בתוך שלשים יום.</b> שכנסה היבם, לא נבעלתי ליבם, והוא אומר בעלתיך ודייך בגט, כופין אותו לחלוץ דהיא נאמנת, דעד תלתין יומין מוקי אינש נפשיה ולא בעיל:",
+                "<b>לאחר שלשים יום.</b> הוא נאמן, דלא מוקי איניש נפשיה מלבעול יותר משלשים יום. ומיהו איהי לא משתריא, דשויתה אנפשה חתיכה דאיסורא ובעיא חליצה, ומבקשים ממנו שיחלוץ, אבל לא כופין, דהא הוא אומר שבעל. והא דכופין אותו לחלוץ תוך ל׳ יום ומבקשין אותו לחלוץ לאחר ל׳ יום ואין כופין ומבקשים לייבם, מוקי בגמרא כגון שגט יוצא מתחת ידה, שכיון שנתן גט לזיקתו נפסלה עליו, ומיהו בעיא חליצה למשרייה לעלמא. ואי אמרה היא נבעלתי והוא אומר לא בעלתי, אין חוששים לדבריו ולא בעיא חליצה:"
+            ],
+            [
+                "<b>הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה.</b> דלא אסקא דעתה שימות בעלה ותפול לפניו ליבום, ונוטלת כתובתה:",
+                "<b>אבל לאחר מיתת בעלה.</b> הויא מורדת, וקיימא לן כותבין אגרת מרד על שומרת יבם:",
+                "<b>מבקשים ממנו לחלוץ.</b> ויתן כתובתה אם ירצה, ואם לא רצה לחלוץ והיא מורדת בו ובאה להפסיד כתובתה, כופין אותו לחלוץ:"
+            ]
+        ],
+        [
+            [
+                "<b>חרש.</b> כשם שכונס ברמיזה. כלומר כקידושין כך גרושין. וכן פקח בחרשת ברמיזה כנס שרמז לה עד שנתרצית לו וברמיזה יוציא אם רצה להוציא:",
+                "<b>ונתחרשה.</b> אע״פ שקדושין גמורים היו שפקחת היתה באותו זמן:",
+                "<b>אם רצה להוציא יוציא.</b> דלא בעינן דעת האשה:",
+                "<b>נשתטית לא יוציא.</b> ואע״פ שיודעת לשמור גיטה ומתגרשת מן התורה, תקנו חכמים שלא יגרשנה כדי שלא ינהגו בה מנהג הפקר:",
+                "<b>נתחרש הוא.</b> לאחר קדושין, הואיל והיו קדושיו קדושין גמורים לא יוציא עולמית, שאין גרושין שאינן גמורים מפקיעין קידושין גמורים:"
+            ],
+            [
+                "<b>שהשיאה אביה.</b> בקטנותה וקיבל קידושיה והיו קדושין גמורים, אע״פ שהיא חרשת, שעל דעת אביה נתקדשה ולא על דעתה:",
+                "<b>יוצאה בגט.</b> אפילו לאחר שגדלה ופקע כח אב מקבלת היא את גיטה:",
+                "<b>אף זו.</b> פקחת שנתחרשה, כיוצא בה:"
+            ],
+            [
+                "<b>הרי אלו פטורות.</b> דהואיל ושניהן חרשים או שתיהן חרשות, כקדושי זו כך קדושי זו, ואתו קדושין דאשתו אע״פ שאינן גמורים ומפקעי זיקת יבמתו שהרי אינה זיקה גמורה:",
+                "<b>יכנסו.</b> שאין חליצה בחרש וחרשת, שאינן בואמר ואמרה. ואח״כ אם רצו להוציא יוציא בגט, דאתי גט ברמיזה ומפקע נשואין דידיה וזיקת אחיו דהואי ברמיזה:"
+            ],
+            [
+                "<b>מוציא את אשתו בגט.</b> דזיקת אחותה הבא מכח קדושין גמורים אוסרתה עליו, ואין כח בקדושין דידיה לדחות היבמה משום אחות אשתו:",
+                "<b>ואשת אחיו אסורה לעולם.</b> דחרש לא חליץ. ולכנוס אי אפשר משום אחות אשה:"
+            ],
+            [],
+            [],
+            [
+                "<b>כונס ואינו מוציא לעולם.</b> דלא אתי גט דידיה ומפקע זיקת יבומי אחיו הראשון:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> שלום בינו לבינה. שאם היתה קטטה בינו לבינה דלמא מחמת שנאה מכוונה לאסור עצמה עליו:",
+                "<b>ושלום בעולם.</b> שאם היה שעת חירום דלמא כשראתה ששהה הרבה זמן ולא חזר אמרה ודאי לסטים הרגוהו. אי נמי, ראתה אותו מוכה במלחמה וסברה ודאי ימות. אבל כששלום בעולם אי לא חזיתיה דמית ודאי חיישא לקלקולא שמא יבא לאחר שתנשא, ותהא מקולקלת:",
+                "<b>רבי יהודה אומר כו׳</b> ולית הלכתא כוותיה:",
+                "<b>אמרו לו.</b> לרבי יהודה פקחת תנשא שוטה לא תנשא, אלא אחת זו ואחת זו תנשא:"
+            ],
+            [
+                "<b>בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהם ומת, ובאה והודיעה בבית דין ושלחו ומצאו כדבריה. ולא התירו חכמים אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:",
+                "<b>אלא בהוה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:"
+            ],
+            [
+                "<b>שאין האחים נכנסים.</b> לנחלת בעלה, דרחמנא אמר (דברים י״ז:ו׳) על פי שנים עדים. וגבי נשואין דידה הוא דאקילו רבנן משום עגונה:",
+                "<b>מספר כתובתה.</b> מנוסח הכתוב בשטר כתובה, כשתנשאי לאחר, והרי היא נישאת, ואם כן תטול כתובתה:"
+            ],
+            [
+                "<b>חוץ מחמותה.</b> טעמא דכולהו, מפני ששונאות אותה ומתכוונות לקלקלה. חמותה שונאתה, שאומרת בלבה זאת תאכל כל עמלי. בת חמותה אומרת זאת תירש כל עמל אבי ואמי. יבמתה יראה שמא סופה להיות צרתה. בת בעלה אומרת זאת באה במקום אמי ותאכל כל עמלה:",
+                "<b>מה בין גט למיתה.</b> דאמרינן אף הנשים שאין נאמנות לומר מת בעלה, נאמנות להביא גיטה:",
+                "<b>שהכתב מוכיח.</b> דסמכינן עיקרא על הגט. ואע״ג דעלייהו נמי סמכינן שצריכות לומר בפני נכתב ובפני נחתם:",
+                "<b>עד אחד אומר מת ונישאת.</b> לאו דוקא נישאת, אלא התירוה להנשא אע״פ שלא נישאת, ואחר כך בא עד אחד ואומר לא מת, לא תצא מהתירה הראשון:",
+                "<b>עד אחד אומר מת ושנים אומרים לא מת.</b> כגון שהם פסולי עדות. ואשמועינן הואיל והאמינה תורה עד אחד אין כאן תורת עדות, וכי היכי דחד חשיב, פסולי עדות נמי חשיבי, הלכך הלך אחר רוב דעות, בין כשרים בין פסולים:",
+                "<b>שנים אומרים מת ואחד אומר לא מת וכו׳</b> הא קמשמע לן, דאזלינן אחר רוב דעות בפסולי עדות, בין לקולא בין לחומרא:"
+            ],
+            [
+                "<b>אחת אומרת מת.</b> שתי צרות הבאות ממדינת הים, אחת אומרת מת בעלי ואחת אומרת לא מת:",
+                "<b>ר״מ אומר הואיל ומכחישות כו׳</b> ולית הלכתא כוותיה:"
+            ],
+            [
+                "<b>היתה בת ישראל לכהן.</b> אם היתה צרתה בת ישראל לכהן, תאכל בתרומה בחזקת שבעלה קיים, ואינה חוששת לעדות צרתה, שהואיל ואינה נאמנת להשיאה אינה נאמנת לפוסלה. וכן הלכה:"
+            ],
+            [
+                "<b>אמרה מת בעלי ואח״כ מת חמי.</b> חמותה אסורה, שאין כלה מעידה על חמותה. ואע״ג דאמרה ברישא מת בעלי דתו אינה כלתה והויא נכרית, אפילו הכי לא מהימנה:",
+                "<b>היתה בת ישראל לכהן תאכל בתרומה.</b> ובהא נמי הלכה כר׳ טרפון. אבל בקידש אחת מחמש נשים ואינו יודע איזה מהן קידש, וכן גזל אחד מחמשה ואינו יודע איזה מהן גזל, בתרווייהו הלכה כר״ע:"
+            ],
+            [
+                "<b>מת בעלי ואח״כ מת בני נאמנת.</b> הואיל והיה לה בן ולא היתה בחזקת זקוקה ליבם כשיצאה, השתא נמי כי אמרה מת בעלי ואח״כ מת בני שאין בה זיקת יבם, מהימנא. אבל כי אמרה מת בני ואח\"כ מת בעלי ורוצה להתיבם, לא מהימנה. ואם באת להינשא לשוק חוששים לדבריה, דשויתה לנפשה חתיכה דאיסורא לעלמא, וחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ניתן לי במדינת הים.</b> ומת בני ואחר כך מת בעלי, דלא מפקא נפשה מחזקה קמייתא, שאומרת עדיין היא צריכה ליבם, נאמנת ומותרת להתיבם:",
+                "<b>אינה נאמנת.</b> להנשא לשוק בלא חליצה, דכי הימנוה רבנן לאשה, גבי בעלה הימנוה, משום דדייקא ומנסבה, אבל לאפוקי נפשה מיבם לא הימנוה, משום דזמנין דסניא ליה:",
+                "<b>וחוששין לדבריה.</b> דאפקא נפשה מיבם, וחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ניתן לי יבם במדינת הים.</b> שילדה חמותה במדינת הים, והיא הלכה בחזקת שאין לה יבם:",
+                "<b>מת בעלי ואח״כ מת יבמי וכו׳</b> דתרווייהו קא שריא נפשה לשוק, נאמנת ומותרת לשוק בחזקתה הראשונה, שהפה שאסר הוא הפה שהתיר:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> לא תנשא. הואיל ובלא בנים יצא בעלה:",
+                "<b>ולא תתיבם.</b> שמא ילדה צרתה. וא״ת תחלוץ ואח״כ תנשא לשוק ממה נפשך. תירצו בגמרא, משום דחלוצה פסולה לכהונה, ואם תחלוץ וימצא אחר כך שילדה צרתה ולד של קיימא וחליצתה אינה כלום, צריכים להכריז עליה שהיא כשרה לכהונה ולא נפסלה מחמת אותה חליצה. ומי שנמצא בשעת חליצתה ולא נמצא בשעה שהכריזו על החליצה דלאו כלום היא ולא נפסלה לכהונה על ידה כשיראה אותה נשואה אחר כך לכהן יאמר שחלוצה מותרת לכהן:",
+                "<b>היתה לה חמות.</b> במדינת הים:",
+                "<b>אינה חוששת.</b> שמא ניתן לה יבם. אע״ג דחיישינן לעיל שמא ילדה צרה, התם הוא דכל מה דילדה צרה בין זכר בין נקבה מפיק לה להיאך מיבם, אבל חמות דאי נמי ילדה לא זקיק לה להיאך אלא א״כ ילדה זכר, איכא למימר שמא הפילה, ואם תמצא לומר לא הפילה שמא נקבה היתה:",
+                "<b>יצתה מלאה.</b> מעוברת:",
+                "<b>חוששת.</b> שמא ניתן לה יבם. ואין הלכה כר׳ יהושע דאמר אינה חוששת:"
+            ],
+            [
+                "<b>שתי יבמות.</b> נשי שני אחים:",
+                "<b>מפני בעלה של זו.</b> שמא הוא חי וזקוקה לו, ואע״פ שאשתו אומרת מת, אינה נאמנת להתיר זו לשוק על פיה, שאין יבמה מעידה לחברתה:",
+                "<b>לזו עדים.</b> שמת בעלה, ולזו אין לה עדים:",
+                "<b>זו שיש לה עדים אסורה.</b> לינשא לשוק, מפני יבמה שאין עדים שמת:",
+                "<b>וזו שאין לה עדים מותרת.</b> שהרי בשביל בעלה אינה נאסרת שהיא נאמנת לומר מת בעלי, ובשביל יבמה נמי לא מתסרא שהרי באו עדים שמת:",
+                "<b>לזו בנים ולזו אין בנים.</b> ואין עדים לא לזו ולא לזו, את שיש לה בנים מותרת ואת שאין לה בנים אסורה:",
+                "<b>נתיבמו.</b> שהיו להן כאן שני יבמין ונתיבמו ומתו היבמים, אסורות להנשא לשוק, זו מפני בעלה הראשון של זו וזו מפני בעלה הראשון של זו. אע״פ שהיו שתיהן נשואות ליבמיהן בחזקת שמתו בעליהן, על פי עצמן נישאו. והיו נאמנות שהאשה שאמרה מת בעלי תתיבם, אבל עכשיו שתהיינה נשואות לשוק לא. שאם ינשאו לשוק נמצא עדותה של זו מועיל לזו ועדותה של זו מועיל לזו ואין היבמות מעידות זו לזו:",
+                "<b>הואיל והותרו ליבמין.</b> בחזקת שמתו בעליהן, הותרו לינשא לשוק, דתו לא חיישינן שמא הם בחיים. ואין הלכה כרבי אלעזר:"
+            ],
+            [
+                "<b>פרצוף פנים עם החוטם.</b> אם לא ראהו בפרצוף פניו, או שניטל חוטמו, אין מעידין להשיא את אשתו, שמא אינו הוא:",
+                "<b>מגוייד.</b> מנותח. כמו גודו אילנא (דניאל ד׳ י״א:)",
+                "<b>או חיה אוכלת בו.</b> דוקא במקום שאין נפשו יוצאה, אבל במקום שנפשו יוצאה, מעיד עליו שהוא מת:",
+                "<b>אין מעידין אלא עד שלשה ימים.</b> אם לא ראוהו עד לאחר שלשה ימים למיתתו אין מעידין עליו, דחיישינן שמא נשתנו מראית פניו ואינו זה שהם סבורים:",
+                "<b>ר׳ יהודה בן בבא אומר לא כל אדם וכו׳</b> יש לך אדם שממהר להנפח, כגון אדם שמן. ויש מקום שאדם ממהר להסריח ולהשתנות בו כגון מקום חמה. ויש לך שעה שהעולם חם ואדם ממהר להסריח ולהשתנות, והכל לפי האדם והמקום והשעה בין לקולא בין לחומרא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מים שיש להם סוף שנראים כל ארבע רוחות שסביב המים.</b> ומים שאין להם סוף, שאין אדם יכול לראות כל סביביו. ורבי מאיר לא מפליג בין מים שאין להם סוף למים שיש להם סוף. אבל חכמים פליגי בברייתא, ואמרי, מים שיש להם סוף אשתו מותרת אם שהה שם שיעור שאי אפשר שיחיה כשיעור זה בתוך המים, ומים שאין להם סוף אשתו אסורה דשמא לאחר שעלה משם יצא והלך לו, כדאמר רבי יוסי במתניתין. והלכה כחכמים:",
+                "<b>ועלה לאחר שלשה ימים.</b> דסבירא ליה לר׳ מאיר אדם חי בתוך המים ימים רבים, ומשום הכי אפילו במים שיש להם סוף דאי נפיק הוה חזי ליה, חייש דילמא נפיק בתר ימים רבים ולא חזו ליה. ורבי יוסי פליג עליה ואמר מעשה בסומא שירד לטבול במערה וכו׳, ומערה מים שיש להם סוף, ושהו עד שתצא נפשם והשיאו את נשותיהן:",
+                "<b>מן הארכובה ולמטה.</b> הואיל ויכול לחיות, לא תינשא, שמא יצא ולא ראוהו, דמים שאין להם סוף הן:"
+            ],
+            [
+                "<b>אפילו שמע מן הנשים.</b> שאין מתכוונות להעיד, יכול לילך להעיד להשיא את אשתו:",
+                "<b>הרי אנו הולכים לספוד ולקבור את איש פלוני.</b> בגמרא מוקי שצריך שיאמרו אנו באים מלספוד ולקבור את איש פלוני. וצריך נמי שישמע אותם מספרים מעניני ההספד, כך וכך רבנן הוו התם, כך וכך ספדני הוו התם, מפני שדרך תינוקות לשחק ולהעלות שמות ושמא נמלה או חגב קברו ומכנים אותו בשם איש פלוני:"
+            ],
+            [
+                "<b>ומשיאים על פי בת קול. </b> [אם] שמעו קול צווחת פלוני מת:",
+                "<b>בצלמון.</b> שם מקום:"
+            ],
+            [
+                "<b>ונומיתי לו.</b> אמרתי לו:",
+                "<b>כן הדברים.</b> שכל חביריו חולקים עליו:",
+                "<b>משובשת בגייסות.</b> ואיני יכול לילך אצליכם להעיד מה ששמעתי אלא אמור להם אתה זה העדות בשמי:",
+                "<b>ר׳ אליעזר ור׳ יהושע אומרים כו׳ ור״ע אומר כו׳</b> ולית הלכתא כחד מינייהו. אלא הלכה משיאים על פי אשה ועל פי קרובים חוץ מחמש נשים דתנן במתניתין, ועד מפי עד מפי אשה מפי עבד מפי שפחה כשר לעדות אשה:",
+                "<b>לא תהא כהנת כפונדקית.</b> כלומר מיוחסת לא תהא נאמנת כפונדקית גויה, בתמיה, ואם האמינו הפונדקית גויה מסיחה לפי תומה, כל שכן שיאמינו באשה ישראלית:",
+                "<b>לכשתהא פונדקית נאמנת.</b> כלומר שגם הפונדקית אינה נאמנת:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..6381618d5be779f78fc9e6463e0ba30a642f1adf
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.json	
@@ -0,0 +1,757 @@
+{
+    "title": "Bartenura on Mishnah Yevamot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Yevamot",
+    "text": [
+        [
+            [
+                "<b>חמש עשרה נשים פוטרות צרותיהן.</b> שאם היתה אחת מהן נשואה לאחיו ולו שתי נשים ומת בלא בנים, שתיהן פטורות, שנאמר (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור לגלות ערותה עליה, שאין תלמוד לומר עליה, אלא ללמדך שאפילו יבמתו שנאמר בה (דברים כ״ה:ה׳) יבמה יבא עליה, אם היא אשה אל אחותה, לא תקח. והוא הדין לשאר עריות שיש בהן כרת. ואין לי אלא היא, צרתה מנין, ת״ל לצור. צרת צרתה מנין, ת״ל לצרור. דמשמע לא תקח לא היא ולא צרתה ולא צרת צרתה:",
+                "<b>בתו ובת בתו וכו׳</b> בבתו מאנוסתו, וכן בת בתו ובת בנו, דאילו בתו מאשתו היינו בת אשתו. דכיון דכתיב (ויקרא י״ח:י״ז) ערות אשה ובתה לא שנא הימנו ולא שנא מאיש אחר. אבל בתו מאנוסתו לא נפיק מהאי קרא דאשה על ידי קדושין משמע אלא נפקא מערות בת בנך או בת בתך (שם:):",
+                "<b>חמותו ואם חמותו ואם חמיו.</b> כל אלו אסורות לו, משום ערות אשה ובתה לא תגלה את בת בנה ואת בת בתה, ויש בכלל זה חמותו ואם חמותו ואם חמיו:",
+                "<b>אחותו מאמו.</b> שנשאת לאחיו מאביו ומת. וכן אחות אמו. שאין יבום אלא באחיו מן האב, דילפינן אחוה אחוה מבני יעקב, מה להלן מן האב אף על פי שאין מן האם הכא נמי לא שנא:",
+                "<b>ואשת אחיו מאמו.</b> שמת ונשאה אחיו מאביו, שהיתה נכרית אצלו, ומת בלא בנים ונפלה לפניו ליבום. ואסורה לו לפי שהיתה תחלה אשת אחיו מאמו ואסורה לו עולמית, דכתיב (שם) ערות אשת אחיך, ודרשינן אחיך בין מן האב בין מן האם:",
+                "<b>ואשת אחיו שלא היה בעולמו.</b> כגון ראובן שמת בלא בנים, ונולד לו אח לאחר מיתה ושמו לוי, ויבם שמעון את אשתו ולו אשה אחרת ומת בלא בנים, ונפלו שתיהן לפני לוי, שתיהן פטורות, לפי שאשת ראובן שנשאת לשמעון אסורה ללוי בכרת, לפי שמיעטה הכתוב מיבום לוי, שנאמר (דברים כ״ה) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם. הלכך כשמת ראובן נאסרה על לוי איסור עולם כאשת אח שיש לו בנים. ואע״פ שעתה נפלה מכח נישואי שמעון שהיה בעולמו, אסורה לו מחמת ראובן. וכשם שהיא אסורה כך צרתה אסורה:",
+                "<b>וכלתו.</b> שמת בנו, ונשאה אחיו. וכלתו אסורה עליו איסור עולם ואפילו אחר שמת בנו:",
+                "<b>וכולן אם מתו.</b> כגון שמתה בתו קודם מיתת אחיו או שמיאנה בו. ואע״פ שאין מיאון אלא ביתומה קטנה שהשיאוה אמה ואחיה, משכחת לה שמיאנה בחיי אביה, כגון שהשיאה אביה לאחר ונתגרשה בעודה קטנה, ששוב אין לאביה רשות בה, ונישאת לאחי אביה בעודה קטנה, אז יוצאה במיאון, דקרינן לה לקמן יתומה בחיי האב. ואם מיאנה באחיו או נתגרשה ממנו, או נמצאה אילונית שמקחה מקח טעות וכאילו לא היתה אשת אחיו מעולם, צרתה מתיבמת:",
+                "<b>אילונית.</b> לשון איל. הזכר מן הצאן. וסימניה מפורשים, שאין לה שדים כנשים ואין לה סימנים וקולה עבה כאיש ואין לה שיפולי מעים כנשים כלומר שאותו מקום אינו בולט מגופה כערות שאר הנשים:",
+                "<b>ואי אתה יכול לומר וכו׳</b> שכבר ילדו מאחר קודם שנישאו לאחיו, הלכך לאו אילוניות נינהו. ומיאון נמי ליכא, שהרי גדולות הן, ואין ממאנת אלא קטנה. ותנא דידן דלא חשיב אמו בכלל הנשים שפוטרות צרותיהן, סבר לה כמ״ד שאין אדם נושא אנוסת אביו ומפותת אביו. אבל לדברי האומר נושא אדם אנוסת אביו ומפותת אביו, והיא הלכה, אפשר שתנשא אמו לאחיו מאביו, וכשימות בלא בנים נמצאת אמו נופלת לפני בנה ליבום. ונמצאו ט״ז נשים פוטרות צרותיהן, ואמו אחת מהן. וכן הלכה:  "
+            ],
+            [
+                "<b>כשם שבתו פטורה.</b> שהרי אסורה לו, ואין שם אח אלא הוא. כך צרתה פטורה:",
+                "<b>הלכה צרת בתו ונישאת לאחיו השני.</b> היכא דיש אח אחר ששתיהן מותרות לו, ואינן פטורות, שהרי יש כאן מצות יבום, ומתיבמת האחת והשניה פטורה, דכתיב (דברים כ״ה:ט׳) את בית אחיו, בית אחד הוא בונה ואין בונה שתי בתים. ואם יבם אחיו השני את צרת בתו ולו אשה אחרת ומת בלא בנים וחזרו ונפלו לפניו:",
+                "<b>כשם שצרת בתו פטורה.</b> שנאסרה עליו משעת נפילת אחיו הראשון. כך צרת צרתה, אשת אחיו השני האחרת, פטורה, שזו פוטרתה, שצרת ערוה פוטרת צרתה:",
+                "<b>ואפילו הם מאה.</b> אחים, והלכה צרת צרתה של בתו ונתיבמה לאחיו השלישי, ולו אשה אחרת ומת בלא בנים, שתיהן אסורות על זה. וכן לעולם:",
+                "<b>צרתה מותרת.</b> להתיבם. שהרי בשעת זיקת יבום אינה צרתה:",
+                "<b>וכל היכולה למאן.</b> שהיא קטנה הערוה, ויכולה למאן ולא מיאנה, ומת אחיו, הואיל וקידושיה אינן אלא מדרבנן וזיקה שלה אינה אלא מדרבנן, אינה פוטרת צרתה מן החליצה, ולהתיבם אסורה, שנראית כצרת ערוה:"
+            ],
+            [
+                "<b>שש עריות חמורות מאלו.</b> ומה היא חומרא שלהן, שנשואות לאחרים. ואינן יכולות להנשא לאחיו של זה מאביו, ואם מתו בעליהן שהן נכרים אצל זה, צרותיהן מותרות לינשא לזה, שאין צרת ערוה אסורה אלא בנופלת לפניו ליבום מאחיו. ורבינו משה בר מיימון פירש, אם נישאו בעבירה לאחיו, ומת בלא בנים ונפלו ליבום לפניו, צרותיהן מותרות, שאין אלו צרות ערוה, הואיל ולא היו קדושין תופסין לאחיו באותן עריות:",
+                "<b>אמו.</b> אינה יכולה להנשא לאחיו מאביו, שהרי היא לו אשת האב, לדברי האומר שאנוסת אביו אסורה. ולעיל פירשתי שאין כן הלכה, אלא אמו פוטרת צרתה, שהיא יכולה להנשא לאחיו מאביו:",
+                "<b>אשת אביו, אשת אחיו מאביו.</b> [שהיה לו בנים] ואחות אביו, כולן אסורות לאחיו כמו שאסורות עליו, ואין בהם צד יבום על זה לעולם. ואם נשאום אחרים ולהם נשים אחרות ומתו, צרותיהן מותרות לינשא לזה. וכן אם נשא אותה אחיו בעבירה ומת בלא בנים צרותיהן מותרות:"
+            ],
+            [
+                "<b>בית שמאי מתירין.</b> צרת ערוה להתיבם לאחיו. דלית להו הך דרשה דלצרור:",
+                "<b>חלצו.</b> הצרות מן האחין:",
+                "<b>בית שמאי פוסלין.</b> הצרות מן הכהונה, שחליצתן חליצה:",
+                "<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן נכרי:",
+                "<b>נתיבמו.</b> לאחין:",
+                "<b>בית שמאי מכשירין.</b> אותן לכהנים אם נתאלמנו מיבמיהם:",
+                "<b>ובית הלל פוסלים.</b> שנבעלו לאסור להם, והנבעלת לאסור לה עשאה זונה וזונה אסורה לכהן:",
+                "<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לב״ה, שהרי באיסור אשת אח הם עליהם ואשת אח בכרת, ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו ב״ה מלישא נשים מב״ש, לפי שהיו מודיעים להם אותן הבאות מן הצרות ופורשין מהן:",
+                "<b>אלו על גבי אלו.</b> משאילים כליהם אלו לאלו. ובגמרא פריך אהא דתנן בית שמאי מתירין את הצרות לאחים ובית הלל אוסרים, קרי כאן לא תתגודדו, לא תיעשו אגודות אגודות. ומשני, כגון בית דין אחד בעיר אחת פלג מורים בבית שמאי ופלג מורים כבית הלל. אבל שני בתי דינים בעיר אחת, וכ״ש שני בתי דינים בשתי עיירות לית לן בה:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד אשת אחיו וכו׳</b> פוטרת צרתה:",
+                "<b>ונולד להן אח.</b> ומצאה זקוקה ליבם, ועליו אסורה משום אשת אחיו שלא היה בעולמו:",
+                "<b>ואח״כ יבם השני את אשת אחיו.</b> ולו אשה אחרת:",
+                "<b>ומת.</b> בלא בנים:",
+                "<b>הראשונה.</b> היא אשת הראשון, שנפלה לפניו כבר פעם אחת, יוצאת משום אשת אחיו שלא היה בעולמו:",
+                "<b>עשה בה.</b> זה שמת:",
+                "<b>מאמר.</b> פירוש שקידשה בכסף. וביבמה קידושין של כסף אינם קידושין גמורים אלא מדברי סופרים, שאין היבמה נקנית ליבם להיות כאשת איש גמורה עד שיבא עליה, וזה לא הספיק לכונסה עד שמת:",
+                "<b>שניה חולצת.</b> ולא מפטרה משום צרת ערוה, דלאו צרתה ממש היא:",
+                "<b>ולא מתיבמת.</b> משום דמאמר קונה מקצת והויא לה צרת ערוה במקצת. וכל מקום שאין שם קדושין גמורים חולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ומת.</b> המיבם:",
+                "<b>מיבם לאיזו שירצה.</b> ופוטרת חברתה. ולאו אעשה בה מאמר קאי, אלא ארישא קאי דקתני הראשונה אסורה וכו׳, וקאמר ר״ש כיון שכשנולד כבר נתיבמה, ולא היתה על זה בזיקת נשואי אחיו הראשון מעולם, מותרת לו. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>לא חולצת ולא מתיבמת.</b> צרתה, וכל שכן היא. וכן אילונית, דכתיב (דברים כ״ה) אשר תלד, פרט לאילונית. וכן אשת סריס חמה ואנדרוגינוס, לא חולצת ולא מתיבמת, שנאמר (שם) ובן אין לו, פרט לאלו שאין ראוי להיות להם בנים. ואשת גר ואשת עבד משוחרר, לא חולצת ולא מתיבמת, שאין אחוה לגרים ולא לעבדים. אבל עקרה וזקנה, או חולצת או מתיבמת:",
+                "<b>אחותה.</b> של ערוה כשהיא יבמתה. כגון שנפלו לו שתי אחיות משני אחיו והאחת אסורה עליו משום ערוה כגון שהיא חמותו או כלתו חולצת או מתיבמת דהשתא לא פגע באחות זקוקתו, משום דערוה לאו זקוקתו היא:"
+            ],
+            [
+                "<b>שניות.</b> לעריות. שגזרו סופרים עליהם. ונקראו איסור מצוה, שמצוה לשמוע דברי חכמים. ואלו הן, אם אמו ואין לה הפסק, ואם אבי אמו בלבד, ואם אביו ואין לה הפסק, [ואם אבי אביו], ואשת אבי אביו ואין לה הפסק, ואשת אבי אמו בלבד, ואשת אחי האב מן האם, ואשת אחי האם בין מן האם בין מן האב, וכלת בנו ואין לה הפסק, וכלת בתו, ובת בת בנו, ובת בת בתו, ובת בן בנו, ובת בן בתו, ובת בת בן אשתו, ובת בת בת אשתו, ואם אם אבי אשתו, ואם אם אם אשתו, ואם אב אם אשתו, ואם אב אבי אשתו:",
+                "<b>אלמנה לכהן גדול.</b> שמת אחיו ההדיוט ונפלה אשתו לפניו:",
+                "<b>גרושה וחלוצה לכהן הדיוט.</b> כגון שעבר אחיו המת ונשא גרושה וחלוצה, וכשמת צריכה חליצה, שהרי תפסו לו בה קדושין משום דקדושין תופסין בחייבי לאוין. אבל יבומי לא, שהרי היא אסורה לו. ולפטרה בלא כלום אי אפשר, דלא אלים לאו למפטרה, דילפינן לה מאחות אשה שהיא בכרת:"
+            ],
+            [
+                "<b>אח מכל מקום.</b> ואפילו ממזר:",
+                "<b>אחיו לכל דבר.</b> ליורשו וליטמא לו:",
+                "<b>שפחה ונכרית.</b> ולדה בתרה אזיל, דכתיב בשפחה (שמות כ״א) האשה וילדיה תהיה לאדוניה. ובנכרית כתיב (דברים ז׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, שמע מינה הכי קאמר, בתך לא תתן לבנו כי יסיר בעל בתך את בנך שתלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:"
+            ],
+            [
+                "<b>ואינו יודע איזו קידש.</b> ואסור בשתיהן, משום דכל חדא וחדא איכא למימר זו אחות אשה:",
+                "<b>חולץ לשתיהן.</b> דלא ידע איזו היא יבמתו. ומיחלץ לחדא וליבומי לאידך, לא אפשר, דאחות חלוצתו היא, ואסורה לו מדרבנן בחייה. ויבומי ברישא נמי לא, דדילמא לא זו היא יבמתו וקפגע באחות זקוקתו דהויא כאשתו:",
+                "<b>היו לו שנים, אחד חולץ.</b> תחלה לאחת, והשני אם רצה ליבם לשניה מיבם, שאם זו יבמתו שפיר, ואם אחותה היא, לא פגע באחות זקוקתו, משום דחליצה דהך אפקעתא לזיקה:",
+                "<b>קדמו וכנסו.</b> קודם שנמלכו בבית דין:",
+                "<b>אין מוציאין אותן מידם.</b> משום דכל חד וחד אמר, אנא שפיר נסבי. ואי נמי הוי איפכא שהראשון שכנס ליבום כנס אחות זקוקתו, ההיא שעתא הוא דעבד איסורא, ומשבא אחיו ויבם את השניה שהיא יבמתו, פקעא זיקתה למפרע מאידך:"
+            ],
+            [
+                "<b>שנים שקידשו שתי אחיות.</b> והם נכרים:",
+                "<b>זה חולץ לשתיהן כו׳</b> משום דכל חד מינייהו אסור ליבומי, דדלמא כל חד וחד פגע באחות זקוקתו:",
+                "<b>היחיד חולץ לשתיהן.</b> שאי אפשר לו ליבם, לא קודם חליצה של שניה משום אחות זקוקה, ולא לאחר חליצה משום אחות חלוצה. לפיכך הואיל ואסור ליבם יחלוץ תחלה לשתיהן, כדי להוציא אותה שהיא יבמתו מאיסור יבמה לשוק:",
+                "<b>והשנים אחד חולץ.</b> לאפקועי זיקה מאחיו אם זו יבמתו, ותשתרי אחותה לשני ממה נפשך, אי יבמתו היא, שפיר, ואי אחותה היא הא פקעה זיקת היבמה מיניה בחליצת אחיו:",
+                "<b>אחיו של זה מייבם חלוצתו של זה.</b> ממה נפשך, אם זו יבמתו שפיר נסיב, שהרי אחיו לא חלץ לזו אלא לאחותה שלא היתה יבמתו ואינה כלום. ואי לאו יבמתו היא שפיר נסיב, נכריה היא, דאי משום אחות זקוקה ליכא, שהרי חלץ אחיו את אחותה שהיא יבמתו ופקעה זיקה. ואי משום יבמה לשוק, הרי חלצה זו מאחי בעלה:",
+                "<b>קדמו שני אחין.</b> של אחד וחלצו לשתיהן משום דלא ידעי איזו היא יבמתו:",
+                "<b>לא ייבמו.</b> שני אחים האחרים זה את זו וזה את זו, משום דקמא דנסיב אית ליה למימר זו היא אחות זקוקתו: אלא אחד חולץ תחלה, לאחת:",
+                "<b>ואחד מיבם.</b> לשניה, ממה נפשך, אי יבמתו היא שפיר, ואי לאו, באחות זקוקה לא פגע, שהרי חלץ אחיו ליבמתו. ויבמה לשוק לא הוי, שהרי חלצה מאחי בעלה:",
+                "<b>ואם קדמו.</b> אלו ב׳ אחרונים וכנסו אחר חליצת שנים האחרים ולא באו לימלך בב״ד, אין מוציאין מידן, כדפרישית, שהרי אין כאן אלא ספק איסור אחות זקוקה בנישואי ראשונה, ואיכא למימר קמא דנסיב יבמתו היא ושפיר נסיב, ובתרא נמי שפיר נסיב נכריה, ואי נמי הוי אינסיבא איפכא וקמא פגע באחות זקוקה ; כיון שבא שני ויבם פקעה זיקתה מאחיו והותרה לו אשתו, ואיסורא דעבד עבד:"
+            ],
+            [
+                "<b>מצוה בגדול ליבם.</b> דדרשינן ולקחה לו לאשה ויבמה והיה הבכור, המיבם יהא בכור. אשר תלד, ואותה יבמה תהא ראויה לילד, פרט לאילונית. יקום הבכור היבם על שם אחיו לנחול אותו, ולא יחלקו אחיו עמו:",
+                "<b>הנטען על אשת איש.</b> החשוד על אשת איש:",
+                "<b>והוציאוה.</b> ב״ד מתחת בעלה, בשביל זה שאסרה עליו, והלך זה ונשאה:",
+                "<b>יוציא.</b> דמדאורייתא אסורה נמי לו כמו שאסורה לבעל, כדדרשינן מנטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל. ודוקא הנטען על אשת איש, אבל נטען על הפנויה, נראה דמצוה לכנוס, כדאשכחן גבי אונס (דברים כ״ב:י״ט) ולו תהיה לאשה:"
+            ],
+            [
+                "<b>המביא גט ממדינת הים.</b> צריך שיאמר בפני נכתב ובפני נחתם. וטעמא מפורש בגיטין, למר משום שאין בקיאין לשמה, ולמר שאין עדים מצויין לקיימו:",
+                "<b>לא ישא את אשתו.</b> משום דאדבוריה סמכינן:",
+                "<b>מת הרגתיו וכו׳</b> הואיל ועל עדותו נישאת, איכא לזות שפתים, שמא עיניו נתן בה והעיד עדות שקר עליה. אבל תנשא לאחר, דאשה נישאת בעד אחד:",
+                "<b>ר״י אומר הרגתיו לא תנשא אשתו.</b> בעדותו אפילו לאחר, מפני שהוא רשע והתורה אמרה אל תשת רשע עד. ואין הלכה כר״י. דקיי״ל אין אדם משים עצמו רשע, דאדם קרוב אצל עצמו. ומהימנינן ליה שנהרג, אבל לא מהימנינן ליה במאי דאמר שהוא הרגו. והלכך אפילו כי אמר הרגתיו תנשא אשתו:",
+                "<b>הרגנוהו תנשא אשתו.</b> מפורש בגמרא, באומר אני הייתי עם הורגיו אבל אני לא הרגתיו:"
+            ],
+            [
+                "<b>בנדר.</b> שנדרה הנאה מבעלה ולא הפר לה, ובאת לחכם להתיר לה ולא מצא פתח לחרטה:",
+                "<b>לא ישאנה.</b> משום חשד:",
+                "<b>שהוא בית דין.</b> כלומר, מיאון או חליצה לא עשה חכם זה ביחידי, משום דקיי״ל חליצה ומיאונים בשנים ושלשה לא חשידי. אבל היתר נדרים ביחיד מומחה:",
+                "<b>וכולן.</b> החכם והמביא גט והמעיד על האשה להשיאה, דתנן בהו לא יכנוס, אם היה להן נשים בשעת מעשה, ומתו אח״כ, מותרות להנשא להם דהשתא ליכא חשד:",
+                "<b>וכולן.</b> הנשים הללו:",
+                "<b>שנישאו לאחרים.</b> כשאסרה החכם או כשהעיד העד שמת בעלה, ומתו הבעלים השניים:",
+                "<b>מותרות לינשא.</b> לחכם ולעד ולמביא גט:",
+                "<b>וכולן מותרות לבניהם ולאחיהן.</b> של אלו המתירים אותן. ואינן אסורות אלא להם לבדם, דאין אדם חוטא בשביל בנו או בשביל אחיו. וכל הני דאמרינן לא יכנוס, אם כנס אינו מוציא, חוץ מהנטען על אשת איש שאם הוציאוה בית דין מתחת בעלה בעדים וראיה ברורה, אפילו אם כנס יוציא. ואם באו עדי דבר מכוער בלבד, כגון שראו אדם יוצא והיא חוגרת בסינר או אדם יוצא והיא עומדת מעל המטה וכיוצא בזה, אם כנס לא יוציא. ואם לאחר שבאו עדי דבר מכוער יצא קלא דלא פסיק, שעמד הקול יום וחצי, אם כנס יוציא, אלא אם כן היו לו בנים ממנה שאז אינו מוציא, כדי שלא להוציא לעז על בניו:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה אחין.</b> חולצות ולא מתיבמות. דכיון דתרווייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:",
+                "<b>ב״ש אומרים יקיימו ובית הלל אומרים יוציאו.</b> בגמרא מפכינן לה, בש״א יוציאו ובה״א יקיימו. דבכל מקום ב״ש לחומרא וב״ה לקולא חוץ מהמקומות הידועים מקולי בית שמאי ומחומרי בית הלל, והכי אמרינן בעלמא, ב״ש במקום ב״ה אינה משנה, כלומר, כל היכא דאשכחן במשנה בית שמאי מקילין, וב״ה הוא שדרכן להקל ונמצאו עתה בית שמאי עומדים במקום בית הלל, אינה משנה ומשבשתא היא וצריך להפכה, אלא אם כן היא מהמשניות הידועות שהם מקולי בית שמאי ומחומרי בית הלל. ובמסכת עדיות מני לה בשם רבי אליעזר מקולי בית שמאי ומחומרי בית הלל:"
+            ],
+            [
+                "<b>איסור ערוה.</b> כגון חמותו ואם חמותו:",
+                "<b>ומותר באחותה.</b> דלאו אחות זקוקתו היא, דערוה לא רמיא קמיה ליבומי:",
+                "<b>איסור מצוה.</b> רמיא קמיה מדאורייתא, הילכך אסור באחותה, דאחות זקוקתו היא:"
+            ],
+            [
+                "<b>אחותה כשהיא יבמתה.</b> אחותה של ערוה כשהיא יבמתה אשת אחי בעלה, כשנופלת עמה ליבום:",
+                "<b>או חולצת או מתיבמת.</b> דלאו אחות זקוקתו, היא דערוה לא רמיא קמיה:"
+            ],
+            [
+                "<b>ור״ש פוטר.</b> טעמא דר״ש, דכתיב (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו, כגון הכא ששתיהן זקוקות לו ליבום, לא יהא לך לקוחין לא בזו ולא בזו. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>ואחד מופנה.</b> בלא אשה::",
+                "<b>אשתו עמו.</b> דקסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מתסרה משום אחות זקוקה:",
+                "<b>והלה תצא.</b> אף מן החליצה. משום אחות אשה:",
+                "<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשויה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קדושין במקצת ולא פקעי קדושין בלא גט, וצריכה חליצה דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקתו היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטא, והדר חליץ לה. וכן הלכה:"
+            ],
+            [
+                "<b>נכרית.</b> שאינה קרובה לא לזו ולא לזו:",
+                "<b>נכרית חולצת ולא מתיבמת.</b> הוא דין אע״ג דלא עשה בה מאמר, ומת, נכרית מחלץ חלצה יבומי לא מיבמה, דהויא לה צרת אחות אשה בזיקה. והאי דקתני מאמר, לאפוקי מדבית שמאי דאמרי מאמר קונה קנין גמור ואפילו חליצה נמי לא תיבעי, קמ״ל דצריכה חליצה:"
+            ],
+            [
+                "<b>שעה אחת.</b> בנפילה ראשונה כשנפלה מאחיו הראשון, שאז היתה אשתו קיימת והיתה זאת אסורה עליו כאשת אח שיש לו בנים. וצרתה הנכרית לא אתפרש דינה, ומסתברא דחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>וכולן.</b> ט״ו עריות, שהיו בהן לאחיו קדושי ספק או גירושי ספק, דהויא ספק צרת ערוה:",
+                "<b>חולצת.</b> ולא מפטרה בלא כלום, דדילמא לאו צרת ערוה היא:",
+                "<b>ספק קרוב לו.</b> שהיו ח׳ אמות מצומצמות ביניהן ברשות הרבים, וד׳ אמות של אדם קונות לו שם, וזרקו ספק בארבע אמותיו ספק בארבע אמותיה:"
+            ],
+            [
+                "<b>זיקת שני יבמין.</b> דכל זמן שלא כנסה זה עדיין זיקת ראשון עליו, ונתוספה עליו זיקת שני בשביל המאמר, וכשמת נותרו עליה זיקת שני יבמין:",
+                "<b>ר״ש אומר וכו׳</b> דקסבר מספקא לן אי מאמר קונה לגמרי או לא קני כלל, לכך מיבם לאיזו שירצה, דאי מאמר קני לא הוי עלה אלא זיקת שני, ואי מאמר לא קני לא הוי עלה אלא זיקת הראשון:",
+                "<b>וחולץ לשניה.</b> דחדא לא מפטרה בביאת אידך, דדלמא מאמר לא קני והוו שתי יבמות הבאות מב׳ בתים. ויבומי תרווייהו לא, דדילמא מאמר קני והוו ב׳ יבמות הבאות מבית אחד. ואין הלכה כרבי שמעון. ואע״ג דאמרינן במתניתין דזיקת שני יבמין דאורייתא מקרא דיבמה יבא עליה, בגמרא מוכח דזיקת שני יבמין דרבנן היא, גזירה שמא יאמרו שתי יבמות הבאות מבית אחד מתיבמות:"
+            ],
+            [
+                "<b>היו אחין.</b> אף משום אשת אח וכו׳. אע״ג דקיי״ל אין איסור חל על איסור, אית ליה להאי תנא דבאיסור כולל ואיסור מוסיף ואיסור בת אחת כי הכא, איסור חל על איסור, וחייב להביא קרבן על כל איסור ואיסור:",
+                "<b>ומפרישין אותן.</b> שלא לחזור לבעליהן:",
+                "<b>שמא מעוברות הן.</b> והולדות ממזרים, ובעינן הבחנה בין זרע כשר לזרע פסול שלא יתלו העוברים בבעליהן:",
+                "<b>ואם היו כהנות.</b> בנות כהנים:",
+                "<b>נפסלו מתרומה.</b> מלאכול בתרומת בית אביה אפילו אחר מיתת בעלה, ואע״פ שנאנסה:"
+            ]
+        ],
+        [
+            [
+                "<b>החולץ ליבמתו.</b> הוא מותר בקרובותיה. דלאו חליצה היא, דהא לא בעיא חליצה. וקרובות וקרובים דמתניתין היינו הנך דנאסרות על האיש מחמת אשתו וקרובים הנאסרים על אשה מחמת בעלה:",
+                "<b>אם אין הולד של קיימא.</b> שהוא נפל:"
+            ],
+            [
+                "<b>וחייבין בקרבן.</b> שבעל אשת אח שלא במקום מצוה. והולד כשר ממה נפשך:",
+                "<b>וחייבין אשם תלוי.</b> שכל דבר שחייבין על זדונו כרת ועל שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי:"
+            ],
+            [
+                "<b>שומרת יבם.</b> שהיא ממתנת ומצפה ליבם:",
+                "<b>שנפלו לה נכסים.</b> מבית אביה:",
+                "<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקבל עליו אחריות:",
+                "<b>ובנכסים הנכנסים ויוצאים.</b> נכסי מלוג. שכשהיא נכנסת נכנסין עמה וכשיוצאת מבעלה יוצאין עמה:",
+                "<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה היא וזוכה היבם בחצי ירושתה מספק, שהבעל יורש את אשתו, וזה שספק נשואה היא אצלו זוכה בפלגא:",
+                "<b>נכסים בחזקתן.</b> נכסי צאן ברזל, בחזקתן. ולא פירשו ב״ה אי בחזקת יורשי האשה שהיו הנכסים שלה, אי בחזקת יורשי הבעל שאחריותם עליו. ולענין דינא יחלוקו אפילו לדברי ב״ה:"
+            ],
+            [
+                "<b>כאשתו לכל דבר.</b> שמגרשה בגט ולא בעיא חליצה, ומחזירה כשירצה ולא מיתסרא עליה:",
+                "<b>על נכסי בעלה הראשון.</b> שיהיו קרקעות של בעלה הראשון אחראין וערבאין על כתובתה. ואי לית לה כתובה מבעלה הראשון כותב לה היבם כתובה על נכסיו, והיא מנה בלבד:"
+            ],
+            [
+                "<b>מצוה בגדול ליבם.</b> כדילפינן מוהיה הבכור:"
+            ],
+            [
+                "<b>ובגדול.</b> שהיה גדול האחים במדינת הים, ותלה גדול האחין שלפנינו בו לומר המתינו לו, שהוא גדול ממני:",
+                "<b>[ובחרש ובשוטה.</b> עד שיבריאו. אין שומעין לו]:",
+                "<b>עליך מצוה.</b> אף על פי שאחיך שבמדינת הים הוא גדול ממך, כיון שאתה גדול האחין שלפנינו עליך מצוה, דשהויי מצוה לא משהינן:"
+            ],
+            [
+                "<b>הרי הוא כאחד מן האחין.</b> ולא הפסיד חלקו בשביל שחלץ. דסלקא דעתך אמינא לקנסיה הואיל והפסידה מיבום שפסלה על האחים:",
+                "<b>זכה בנכסי אחיו.</b> ואפילו גרשה למחר, דיקום על שם אחיו אמר רחמנא, והרי קם:",
+                "<b>נכסים של אב.</b> דכתיב והיה הבכור, מה בכור אין לו בחיי האב, אף יבם אין לו בחיי האב. ואין כן הלכה, אלא הכונס את יבמתו זכה בנכסי אחיו ואפילו במקום אב:",
+                "<b>אסור בקרובותיה.</b> כאילו היא אשתו, וכל קרובות הנאסרות מחמת אשה גמורה אסורות מדרבנן בחלוצה:",
+                "<b>בזמן.</b> שהיא קיימת. אאחותה קאי ולא אשאר עריות:",
+                "<b>מותר אדם בקרובת צרת חלוצתו.</b> ולא אמרינן צרה כחלוצה שיהא אסור באחות צרת חלוצתו כמו שהוא אסור באחות חלוצתו:",
+                "<b>ואסור בצרת קרובת חלוצתו.</b> ראובן חלץ ללאה, ורחל נשואה לנכרי ולה צרה, ומת הנכרי, אסורה אותה צרה לראובן. וטעמא הוי, שבזמן שלאה חולצת מוליכה רחל אחותה עמה לב״ד, וכולי עלמא לא ידעי להי מינייהו חליץ, ואיכא דסברי דלרחל חליץ, וכי נסיב צרת רחל דהיינו צרת קרובת חלוצתו אמרי צרת חלוצתו נסיב, דאינהו סברי שרחל וצרתה נשי אחיו היו, שהרי חלץ לרחל. אבל אין היבמה מוליכה צרתה עמה בזמן שחולצת, הלכך כי נסיב אחות הצרה לא אמרי אחות חלוצה נסיב:"
+            ],
+            [
+                "<b>וכן המגרש את אשתו וכו׳</b> בגמרא פריך, וכן סלקא דעתך. אלא אימא אבל המגרש את אשתו וכו׳, שאחות גרושה מדברי תורה ולכך פטורה מן החליצה ומן היבום, ואחות חלוצה מדברי סופרים ולכך חולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>שומרת יבם.</b> ממתנת ליבם:",
+                "<b>שקידש.</b> אחד מן האחים את אחותה אחר שנפלה זו לפניהן והוזקקה לכולן:",
+                "<b>המתן.</b> מלכנוס, דקא פגעת באחות זקוקה:",
+                "<b>עד שיעשה אחיך מעשה.</b> שיכנוס אחיך את היבמה או יחלוץ לה ויעקור את זיקתה מעליך:",
+                "<b>מתה היבמה יכנוס את אשתו.</b> דאפילו כנסה ומתה מותר באחותה:",
+                "<b>מת היבם.</b> ולא נותר אח אלא זה שקידש את אחותה:",
+                "<b>מוציא את אשתו בגט ואת אשת אחיו בחליצה.</b> אבל יבומי לא, משום דאחות גרושתו היא. ובגמרא פסיק הלכה כרבי יהודה בן בתירא:"
+            ],
+            [
+                "<b>לא תחלוץ וכו׳</b> מפרש בגמרא טעמא, דכתיב (דברים כ״ה) אם לא יחפוץ האיש לקחת את יבמתו ועלתה יבמתו וגו׳, הא אם יחפוץ ייבם, כל העולה ליבום עולה לחליצה וכל שאינו עולה ליבום אינו עולה לחליצה:",
+                "<b>בתולות.</b> גזרינן אטו בעולות. וארוסות אטו נשואות. וכן הלכה. והנך שלשה חדשים הם תשעים יום חוץ מיום שמת בו בעלה או שנתגרשה בו וחוץ מיום שנתארסה בו:",
+                "<b>הנשואות יתארסו.</b> דטעמא דאסורה כדי להבחין בין זרע ראשון לזרע שני, שלא תלד בן, ספק בן תשעה לראשון ספק בן שבעה לאחרון, ובארוסות ליכא למימר הכי:",
+                "<b>והארוסות ינשאו.</b> דהא לא איעבור מראשון:",
+                "<b>חוץ מארוסה שביהודה.</b> שהיו מיחדין את הכלה ואת החתן ביהודה קודם כניסתן לחופה כדי שיהיה רגיל ומשחק עמה ולא יהיו בושים זה מזה בבעילת מצוה, לכך חיישינן שמא בעל:",
+                "<b>כל הנשים יתארסו.</b> משום דר״י לא מפליג בין אלמנה לגרושה ומתיר לאלמנה ליארס אפילו תוך שלשים יום של ימי אבלה, אתא רבי יוסי לאפלוגי עליה בהא, ואסר לאלמנה ליארס תוך שלשים של ימי אבלה:"
+            ],
+            [
+                "<b>ארבעה אחים וכו׳</b> הוא הדין אפילו נשי טובא נמי, אם אפשר בסיפוקייהו הרשות בידו לכנוס את כולן. והאי דנקט ארבע, עצה טובה קמשמע לן, ארבע אין טפי לא, כי היכי דנמטייהו עונה בחודש:",
+                "<b>ביאתה או חליצתה של אחת מהן פוטרת צרתה.</b> ולא מיבם לתרוייהו, דכתיב (דברים כ״ה:ט׳) אשר לא יבנה את בית אחיו, בית אחד הוא בונה ואינו בונה שני בתים. ולא חליץ לתרוייהו, שכל שאינו עולה ליבום אינו עולה לחליצה, והואיל ותרווייהו כי הדדי לא סלקי ליבום כדאמרינן בית אחד הוא בונה, הכי נמי לא סלקי לחליצה:",
+                "<b>חולץ לפסולה.</b> ולא יפסול את הכשרה לכהונה, שהחלוצה פסולה לכהונה, ולא ישפוך אדם מי בורו ואחרים צריכין להן:"
+            ],
+            [
+                "<b>המחזיר את גרושתו.</b> משנישאת:",
+                "<b>והנושא את חלוצתו.</b> דקיימא עליה בלאו דלא יבנה, כיון שלא בנה שוב לא יבנה:",
+                "<b>והנושא קרובת חלוצתו.</b> דקסבר ר״ע דחלוצתו כאשתו, שהכתוב קראה ביתו, דכתיב (שם) בית חלוץ הנעל. וקסבר נמי ר״ע יש ממזר מחייבי לאוין. ואינה הלכה:",
+                "<b>קרובת גרושתו.</b> דגרושתו כאשתו. ואמה ואחותה חייבי כריתות נינהו:"
+            ],
+            [
+                "<b>כל שאר בשר שהוא בלא יבא.</b> כל קורבה שהיא בלאו, ואפילו אין בה כרת:",
+                "<b>כל חייבי כרת.</b> אבל לא חייבי לאוין. וכן הלכה, שכל שאיסורו אסור כרת הולד ממזר, חוץ מן הנדה. אבל מחייבי לאוין אין הולד ממזר:"
+            ]
+        ],
+        [
+            [
+                "<b>רבן גמליאל.</b> אין גט אחר גט. שתי יבמות ליבם אחד מאח אחד, ונתן גט לראשונה וחזר ונתן גט לשניה, לא נאסרו קרובות השניה עליו למיהוי כגרושתו, דמכי יהיב גט לראשונה פקעה זיקת שתיהן מעליו, דגט מהני ביבמה למיקם עלה בלא יבנה, ושוב לא ייבם לא הוא ולא שאר האחים לא ליבמה שקבלה הגט ולא לצרתה, הלכך כי הדר ויהיב גט שני לשניה אין במעשיו כלום והוי כנותן גט לאשה נכרית דעלמא. וכן שני יבמין ליבמה אחת ונתן זה גט וזה גט. האחרון אינו כלום ומותר בקרובותיה:",
+                "<b>ולא מאמר אחר מאמר.</b> בין שני יבמין ליבמה אחת בין ביבם אחד ושתי יבמות, האחרון אינו כלום ואינה צריכה ממנו גט ומותר בקרובותיה:",
+                "<b>יש גט אחר גט.</b> דקמא לא דחה זיקתה לגמרי דהא בעיא חליצה, הלכך אכתי איכא פלגא זיקה ואהני גט שני לשניה למיהוי גרושתו ואסור בקרובותיה. וכן הלכה:"
+            ],
+            [
+                "<b>כיצד.</b> לאו אפלוגתא קאי אלא מילתא באנפי נפשה, ואיבם אחד ויבמה אחת קאי. והכי קאמר, כיצד דין יבם אחד ויבמה אחת:",
+                "<b>צריכה הימנו חליצה.</b> ואם רצה לכנוס לא יכנוס, דכיון דהתחיל בגרושין קיימא עליה בלא יבנה:",
+                "<b>צריכה ממנו גט.</b> דחליצה אפקעתא לזיקה, וגט בעי לאפקועי קדושין דיליה, דחליצה לא מפקעא קדושין:"
+            ],
+            [
+                "<b>נתן גט ועשה בה מאמר צריכה גט וחליצה.</b> דגט דחי קצת ושייר קצת ומאמר קני שיורא דגט, הלכך צריכה גט למאמרו וחליצה לזיקתו:",
+                "<b>נתן גט ובעל.</b> אסור לקיימה, שמשעה שנתן גט קיימא עליה בלא יבנה, וצריכה גט לביאתו וחליצה לזיקתו:",
+                "<b>אין אחר חליצה כלום.</b> הא מתניתין ר׳ עקיבא היא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה, אלא הלכה כחכמים שאומרים יש אחר חליצה כלום, ואם קידשה אחר חליצה צריכה הימנו גט:",
+                "<b>אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד.</b> שוין הן שיש אחר גט ראשון או אחר מאמר ראשון כלום ואין אחר ביאה שבתחלה כלום ואין אחר חליצה כלום:"
+            ],
+            [
+                "<b>צריכות שני גיטין.</b> לשתי יבמות. כרבנן דיש מאמר אחר מאמר:",
+                "<b>וחליצה.</b> לאחת מהן, ופוטרת צרתה:",
+                "<b>מאמר לזו וגט לזו.</b> פסל גט של אחרונה את הראשונה, דקם ליה בלא יבנה, וצריכה גט למאמרו וחליצה לזיקתו:",
+                "<b>מאמר לזו ובעל לזו צריכות שני גיטין.</b> זו גט למאמרו וזו גט לביאתו:",
+                "<b>וחליצה.</b> לאחת מהן ופוטרת צרתה:",
+                "<b>גט לזו ובעל לזו צריכות גט וחליצה.</b> ואסור לקיימה דקם עליה בלא יבנה משום גט ראשון, ובגט לחודא לא נפקה בעלת ביאה, דביאה פסולה היא:",
+                "<b>אין לאחר חליצה כלום.</b> ואי הדר מקדש לה או לצרתה לא תפסי בה קדושין כר׳ עקיבא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה:"
+            ],
+            [
+                "<b>חלץ וחלץ.</b> מותר בקרובות שניה, שאין אחר חליצה ראשונה שום זיקת יבמין, וחליצה בתרייתא לאו כלום היא ואפילו לכהונה אינה פסולה. וכן חלץ לזו ומאמר לזו. וכן נתן גט לזו אחר החליצה של זו. או אם בעל לזו אחר החליצה של זו אין מעשה האחרון כלום. או אם בעל תחלה וחזר ובעל לשניה. או בעל תחלה ועשה מאמר בשניה, או נתן גט לשניה או חלץ לשניה, אין אחר ביאה כלום ומעשה אחרון לא חשיב ומותר בקרובות השניה:",
+                "<b>אין אחר חליצה כלום.</b> ארישא קאי. ואסיפא צריך למימר אין אחר ביאה כלום:"
+            ],
+            [
+                "<b>חלץ ועשה מאמר נתן גט ובעל.</b> איבם אחד ויבמה אחת קאי. ואף על גב דתנא לעיל, הדר תניא הכא משום סיפא דבעי לאפלוגי בין ביאה לחליצה, דחליצה בין בתחלה בין באמצע בין בסוף אין אחריה כלום, והביאה דוקא בזמן שהיא בתחלה. ולאשמועינן נמי פלוגתא דר׳ נחמיה ורבנן:",
+                "<b>בין בתחלה בין באמצע.</b> כגון גט לזו וחלץ לזו וחזר ועשה בה מאמר או בבעלת הגט, לא מהני המאמר ולא בעינן גט למאמרו:",
+                "<b>בסוף.</b> אחר מאמר וגט חלץ:",
+                "<b>אין אחריה כלום.</b> וחליצה גמורה היא, ואי הדר ועביד מאמר לא בעיא גט, משום דחליצה גירושין גמורים נינהו, ואע״ג דהיא חליצה פסולה:",
+                "<b>הביאה באמצע.</b> כגון גט לזו ובעל לזו וחזר ועשה מאמר בשלישית, אסור בקרובותיה:",
+                "<b>בסוף.</b> גט לזו ומאמר לזו וחזר ובא (עליה) על [האחת], יש אחר ביאה זו זיקת יבמין, וכי מפיק לה בעי חליצה ולא סגי לה בגט:",
+                "<b>אין אחריה כלום.</b> ונפקא בגט בלא חליצה. ואי הדר וקידש לאידך אחר ביאה אין במעשיו כלום:"
+            ]
+        ],
+        [
+            [
+                "<b>הבא על יבמתו.</b> שוגג. כסבור אשה אחרת היא:",
+                "<b>מזיד.</b> לשם זנות ולא למצות יבום:",
+                "<b>אפילו הוא שוגג והיא מזידה.</b> לא מבעיא היכא דהיא מכוונה למצוה, אלא אפילו היכא דתרווייהו לא מכווני למצוה, כגון שהוא מכוין לאשה אחרת והיא נתכוונה לשם זנות, קנה, דאמר קרא (דברים כ״ה:ה׳) יבמה יבא עליה, מכל מקום:",
+                "<b>המערה.</b> שלא גמר ביאתו אלא הכניס עטרה בלבד. ופגיעת עטרה בלא הכנסה קרויה נשיקה:",
+                "<b>קנה.</b> וזכה בנחלה, ויוצאת בגט אם בא להוציאה:",
+                "<b>לא חלק בין ביאה לביאה.</b> בין ביאה כדרכה לביאה שלא כדרכה, דכתיב (ויקרא כ׳:י״ג) משכבי אשה, מגיד הכתוב ששתי משכבות יש באשה:"
+            ],
+            [
+                "<b>וכן הבא על אחת מכל העריות.</b> באחת מכל הביאות האלו:",
+                "<b>או על הפסולות כגון אלמנה, לכהן גדול וכו׳</b> פסלה לכהונה משום זונה. ואף על פי שאשת ישראל שנאנסה מותרת לבעלה, פסולה היא לכהונה. וגרושה נמי, אי בת כהן היא מפסלה בהך ביאה מתרומה דבי נשא:",
+                "<b>ממזרת ונתינה, לישראל.</b> לאו אפסולה לכהונה קאי, דהא פסולה וקיימא, אלא לענין העראה נקט, ליה, למלקי עלה בהעראה כגמר ביאה:"
+            ],
+            [
+                "<b>מן האירוסין לא יאכלו בתרומה.</b> מפני שנתקדשה קידושי עבירה נפסלה מתרומה דבית אביה אם בת כהן היא:",
+                "<b>רבי אליעזר ור״ש מכשירין.</b> עד שתבעל ותיעשה חללה, שנאמר (ויקרא כ״א) ולא יחלל, שני חלולין אחד לה ואחד לזרעה. ולית הלכתא כוותייהו, אלא אף מן הארוסין לא יאכלו בתרומה:",
+                "<b>נתארמלו או נתגרשו.</b> מן הכהנים הללו:",
+                "<b>מן הנישואין פסולות.</b> דשויוה חללה בביאתן:",
+                "<b>מן האירוסין כשרות.</b> דאפילו תנא קמא לא פסל מן האירוסין אלא בחייהן, שהיא משתמרת לביאה פסולה, אבל מתו לא:"
+            ],
+            [
+                "<b>לא ישא את הבוגרת.</b> דכתיב (שם) והוא אשה בבתוליה יקח, פרט לבוגרת שכלו בתוליה:",
+                "<b>רבי אלעזר ורבי שמעון מכשירין.</b> ולית הלכתא כוותייהו:"
+            ],
+            [
+                "<b>כהן הדיוט לא ישא אילונית וכו׳</b> והוא הדין לישראל. ולא נקט כהן אלא משום פלוגתא דרבי יהודה דאמר דכהן אפילו יש לו אשה ובנים לא ישא אילונית, מה שאין כן בישראל. ואין הלכה כר׳ יהודה:",
+                "<b>ושנבעלה בעילת זנות.</b> כגון חייבי לאוין או חייבי עשה, וכל שכן חייבי כריתות ומיתות בית דין. אבל הבא על הפנויה לא עשאה זונה:"
+            ],
+            [
+                "<b>בית שמאי אומרים שני זכרים.</b> דילפינן ממשה שפירש מן האשה לאחר שנולדו לו שני זכרים:",
+                "<b>ובית הלל אומרים זכר ונקיבה שנאמר זכר ונקבה בראם.</b> וממשה אין ראיה שעל פי הדבור עשה:",
+                "<b>ושהה עמה עשר שנים וכו׳</b> כדאשכחן באברהם לאחר ששהה עשר שנים עם שרה ולא ילדה נשא הגר. וימים שישב עמה בחוצה לארץ לא עלו מן המנין, דדלמא ישיבת חוץ לארץ גרמה. וכל הימים שהאיש או האשה חולים או חבושים בבית האסורים וכיוצא בזה מדברים שמונעים התשמיש אין עולין למנין עשר שנים:",
+                "<b>גירשה מותרת לינשא לאחר.</b> דשמא לאו מינה הוי אלא מיניה. וכשהוא מגרשה נותן לה כתובתה אם טוענת דמיניה הוא שאינו יורה כחץ, ומטילין חרם עליה אם יודעת שהוא יורה כחץ וטוענת עליו טענת שקר:",
+                "<b>האיש מצווה על פריה ורביה ולא האשה.</b> דכתיב (בראשית א׳) פרו ורבו וגו׳ וכבשוה, וכבשה כתיב חסר וי״ו, האיש שדרכו לכבוש את האשה הוא מצווה על פריה ורביה:",
+                "<b>רבי יוחנן בן ברוקא אומר וכו׳</b> ולית הלכתא כותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>אלמנה לכהן גדול: עבדי מלוג.</b> מה שהאשה משיירת לעצמה ואינה כותבת בכתובתה, נקראים נכסי מלוג, שהבעל מולג אותם נכסים כמליגת התרנגולים, מפני שהוא אוכל פירות אותן נכסים, ואם פחתו פחתו לה ואם הותירו הותירו לה. ונכסי צאן ברזל הם הנכסים שהכניסה לו ומה שהוסיף הוא לה וכתבו בכתובה סך הכל קיבל עליו פלוני כך וכך בכתובתה. ולכך נקראים צאן ברזל, שהקרן קיים כברזל, שאם מתו כולן, חייב הבעל לשלם. ולפי שהיו רגילים לשום הצאן בשומת כך וכך והיה הרועה חייב באחריותן כפי השומא אפילו אם מתו כל הצאן, לכך נקראו הנכסים שהבעל מקבל עליו אחריותן נכסי צאן ברזל:",
+                "<b>עבדי מלוג לא יאכלו.</b> לפי שהן שלה והיא חללה:"
+            ],
+            [
+                "<b>בת ישראל שנישאת לכהן.</b> אפילו עבדי מלוג יאכלו, משום דהוי קנין כהן שקנה קנין, כלומר האשה שהיא קנינו של כהן קנתה אלו העבדים, וכתיב (ויקרא כ״ב:י״א) וכהן כי יקנה נפש קנין כספו, שאין ת״ל קנין כספו אלא למדרש הכי, וכהן כי יקנה קנין כספו נפש, שעבדו של כהן קנה נפש, הוא יאכל בו:"
+            ],
+            [
+                "<b>והניחה מעוברת.</b> אע״פ שיש לה בנים ממנו והיא אוכלת בתרומה, לא יאכלו עבדי צאן ברזל בתרומה, לפי שהן של יורשין ויש לעובר חלק בהן ואין לעובר כח להאכילם בתרומה, אי משום דקסבר עובר במעי זרה זר הוא, אי משום דקסבר ילוד מאכיל, שאינו ילוד אינו מאכיל, דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו וקרי ביה הם יאכילו:",
+                "<b>שהעובר פוסל.</b> אם בת כהן לישראל היא והניחה מעוברת ואין לה בן אחר פוסלה מלשוב לבית אביה:",
+                "<b>ואינו מאכיל.</b> שאם היתה בת ישראל לכהן והניחה מעוברת אין בעובר כח להאכילה, והוא הדין לעבדיו:",
+                "<b>אף בת כהן לכהן כו׳</b> כיון דאמרת שאינו ילוד אינו מאכיל, אף בת כהן לכהן אין העבדים אוכלים בתרומה מפני חלקו של עובר, שהרי עבדיו הן ואינן אוכלין אלא בשבילו והוא אין בו כח להאכיל. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>העובר והיבם וכו׳</b> האי עובר אי בת כהן לישראל היא, פוסל, דכתיב כנעוריה, פרט למעוברת. אי בת ישראל לכהן היא, לא מאכיל, דשאינו ילוד אינו מאכיל:",
+                "<b>והיבם.</b> אי בת כהן לישראל היא, פוסל לה, ושבה אל בית אביה כתיב (שם) פרט לשומרת יבם שאינה יכולה לשוב שהיא אגודה ביבמה. ואי בת ישראל לכהן, לא מאכיל לה, קנין כספו אמר רחמנא וזו קנין אחיו היא:",
+                "<b>והארוסין.</b> אי בת כהן לישראל היא, פסיל לה, דקני לה בהויה, ומשעת הויה אפסילה לה, כדכתיב (שם) ובת כהן כי תהיה לאיש זר. אי בת ישראל לכהן, לא מאכיל לה, גזירה שמא ימזגו לה כוס יין של תרומה בבית אביה ותשקה לאחיה ולאחיותיה:",
+                "<b>והחרש.</b> אי בת כהן לישראל היא, פסל לה, דהא קנאה בתקנתא דרבנן. ואי בת ישראל לכהן היא, לא מאכיל לה, דקנין כספו אמר רחמנא וחרש מדאורייתא לא קני:",
+                "<b>ובן תשע שנים ויום אחד וכו׳</b> אחד מן הפסולים לכהונה שהוא בן תשע שנים ויום אחד ובא על הכהנת או על הלויה או על בת ישראל, פסלה מלאכול בתרומה, שבן תשע שנים ויום אחד ביאתו ביאה ונתחללה בבעילתו. ואי בת ישראל נישאת לכהן בן תשע שנים ויום אחד, אינו מאכילה בתרומה, שאין קנינו קנין גמור:",
+                "<b>וכן ספק בן תשע שנים וכו׳</b> דינו כבן תשע ודאי ופוסל:",
+                "<b>ספק הביא שתי שערות ספק לא הביא.</b> קטן שקידש את האשה, ספק הביא שתי שערות ספק לא הביא וקדושיה קדושי ספק, אשתו חולצת ולא מתיבמת:",
+                "<b>נפל הבית עליו ועל בת אחיו.</b> שהיא אשתו. ספק הוא מת ראשון ונפלו שתיהן ליבום לפני אחיו ופטורה צרתה משום צרת הבת, ספק היא מתה ראשונה ובשעת נפילה ליבום לא הואי צרתה צרת ערוה כדתנן וכולן אם מתו או מיאנו וכו׳ צרותיהן מותרות. צרתה חולצת ולא מתיבמת. ואיידי דאיירי בספיקי לחומרא תני להא בהדייהו:  "
+            ],
+            [
+                "<b>והשוטה.</b> אפילו ע״י חופה וקידושין לא פוסל ולא מאכיל, שאין קנינו קנין:",
+                "<b>נחתך העובר שבמעיה תאכל.</b> מיד. והוא הדין אם ילדתו ומת:",
+                "<b>עיברה לא תאכל.</b> שהעובר אינו מאכיל:",
+                "<b>גדול משל אב.</b> שהבועל אינו מאכיל לפי שלא בא עליה לשם קדושין ולאו קנינו היא, ובנו מאכיל:",
+                "<b>העבד פוסל משום ביאה.</b> אם בא על הכהנת פסלה מלאכול בתרומה:",
+                "<b>ואינו פוסל משום זרע.</b> אם יש לה זרע לבת כהן מישראל כשר:",
+                "<b>נכבש.</b> נדחק ובא עליה:",
+                "<b>הרי זה עבד.</b> שולד שפחה כמוה:",
+                "<b>היתה אם אביו בת כהן לישראל תאכל בתרומה.</b> אם מת אביו, אף על גב דהולד קיים ובעלמא ולד פוסל, האי לא פסיל, דלאו בתר אבוה שדינן ליה דלאו זרעו הוא:"
+            ],
+            [
+                "<b>ופוסל את אם אמו.</b> דאי לאו הוא, היתה אם אמו חוזרת לתרומה דבית אביה לאחר מיתת בתה. וכל זמן שזה קיים אינה חוזרת לתרומה דכתיב (ויקרא כ״ב) וזרע אין לה, עיין עליה, או בת בת הבת, או בן בן הבן, או בת בת הבן עד סוף כל הדורות:",
+                "<b>לא כבני כהן גדול.</b> כלומר לא ירבו כמותו בישראל שהוא פוסלני מן התרומה:"
+            ]
+        ],
+        [
+            [
+                "<b>הערל.</b> כהן ערל שמתו אחיו מחמת מילה:",
+                "<b>אינו אוכל בתרומה.</b> דילפינן מפסח דכתיב ביה (שמות י״ב:מ״ח) וכל ערל לא יאכל בו:",
+                "<b>נשיהם ועבדיהם יאכלו.</b> דהא משום ערלה וטומאה לא נפקי מכלל כהנים אלא דאינהו גופייהו מחוסרים תקנה:",
+                "<b>נשיהם לא יאכלו.</b> דשויה חללה בביאתו, דנבעלה לפסול לה:",
+                "<b>ואם לא ידעה.</b> שהיתה נשואה לו קודם לכן ולא בא עליה לאחר שנעשה פצוע דכא:"
+            ],
+            [
+                "<b>ואם נשתייר מהעטרה.</b> שנחתך מהעטרה ואילך, כשר, שאין גיד אלא מהעטרה ולמעלה לצד הגוף. עטרה היא שורת בשר המקפת במקום המילה. ובין שנפצע הגיד כמין מכת חרב וסכין, בין שנתמעך והוקטן מאליו, בין שנכרת, בין בגיד בין בביצים בין בחוטי הביצים, כולם פסולים. והני מילי בידי אדם, אבל מחמת חולי הכל כשר:"
+            ],
+            [
+                "<b>ואם לדין.</b> שאתה דורש קל וחומר מעצמך:",
+                "<b>יש תשובה.</b> להשיב, מה לעמון ומואב שכן נתפרש טעמן, על דבר אשר לא קדמו והאשה אין דרכה לקדם, תאמר במצרי ואדומי שלא נתפרש טעמן:",
+                "<b>לא כי.</b> אפילו אם הייתי דן קל וחומר אין לכם תשובה. ומכל מקום הלכה אני אומר. ואין הלכה כרבי שמעון:",
+                "<b>נתינים.</b> גבעונים שנתגיירו בימי יהושע ונתונים לחוטבי עצים ושואבי מים:"
+            ],
+            [
+                "<b>שהסריס.</b> יש סריס שחולץ וחולצין לאשתו:",
+                "<b>והסריס לא חולץ וכו׳</b> דכתיב (דברים כ״ה:ו׳) ולא ימחה שמו, פרט לזה ששמו מחוי:",
+                "<b>אין לי לפרש.</b> איני יודע לפרש איזה סריס בן חליצה ואיזה פטור:",
+                "<b>סריס אדם.</b> שנסתרס לאחר שנולד:",
+                "<b>סריס חמה.</b> ממעי אמו שלא ראה חמה אלא כשהוא סריס. וסימניו מפורשין, כל שאין לו זקן ושערו לקוי ובשרו מחליק ואין מימי רגליו מעלין רתיחה וכשמטיל מים אינו עושה כיפה שאין קילוח השתן הולך למרחוק עד שיעשה עגול כמין כיפה ושכבת זרעו דיהה ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה. והלכה כרבי עקיבא שאומר סריס אדם חולץ וחולצין לאשתו ומיבמין לאשתו. אבל הוא אינו מיבם שהרי פסול לבוא בקהל:"
+            ],
+            [
+                "<b>סריס.</b> חמה, אינו לא חולץ ולא מיבם, ולא חולצין ומיבמין לאשתו:",
+                "<b>אילונית.</b> סימניה פירשנו בפ״ק:",
+                "<b>בעלוה פסלוה.</b> שהואיל והיא פטורה מן היבום עומדת עליהם באיסור אשת אח:"
+            ],
+            [
+                "<b>רבי יוסי ור״ש אומרים כו׳</b> דסבירא להו אנדדוגינוס כזכר. והדר ביה ר״י ואמר בברייתא שאנדרוגינוס בריה בפני עצמו ולא הכריעו בו חכמים אם זכר אם נקבה, הלכך אינו מאכיל בתרומה:",
+                "<b>רבי יהודה אומר כו׳</b> ולית הלכתה כותיה, דהא קיי״ל לעיל סריס אדם חולץ וחולצים לאשתו, וטומטום שנקרע הוי כסריס אדם:",
+                "<b>אנדרוגינוס נושא אבל לא נישא.</b> מפני שהוא כזכר, והשוכב עמו הוי בא על הזכור בין בזכרות שלו בין בנקבות שלו:",
+                "<b>ר״א אומר חייבין עליו סקילה כזכר.</b> דוקא במקום זכרות שלו ולא בנקבות שלו. והלכה כר״א:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מותרות.</b> כהן הדיוט שנשא אלמנה. והוא הדין בתולה, שהרי כשמת נעשית אלמנה. ונקט אלמנה משום דבעי למיתני סיפא כהן גדול שנשא אלמנה:"
+            ],
+            [
+                "<b>כהן גדול שקידש את האלמנה.</b> אבל נשאה נתחללה בביאתו ואסורה לבעל וליבם:"
+            ],
+            [
+                "<b>שניה לבעל ולא שניה ליבם.</b> אם אמו של בעל ולא של יבם, כגון אחים מן האב ולא מן האם:",
+                "<b>אין לה כתובה.</b> מנה ומאתים שהם עיקר כתובה הוא דלית לה לשניה, אבל תוספת יש לה:",
+                "<b>ולא פירות.</b> אין משלם לה פירות נכסי מלוג שאכל שלה, ואע״ג דפירות תקינו רבנן תחת פרקונה וזו אין חייב לפדותה דלא קרינן בה ואותבינך לי לאינתו ולפיכך היה ראוי שישלם לה מה שאכל מפירות נכסי מלוג שלה, אפילו הכי קנסוה רבנן דלא תגבי מיניה פירות שאכל בתנאי כתובה, כי היכי דקנסוה דלא תגבי מיניה עיקר כתובה, דתנאי כתובה ככתובה דמי:",
+                "<b>ולא מזונות.</b> אין צריך לומר שאינו חייב לזון אותה בעודה תחתיו, דהא בעמוד והוצא קאי, אלא אפילו הלך למדינת הים ולותה ואכלה לא משלם, דאילו באשה כשרה אם לותה ואכלה חייב הבעל לשלם, שהמלוה תובע אותה מה שהלוה לה והיא תובעת לבעלה, דדוקא במי שפרנסה שלא בדרך הלואה אמרינן בכתובות הלכה כחנן דאמר מי שהלך למדינת הים ועמד אחד ופרנס את אשתו הניח מעותיו על קרן הצבי דכיון שבשביל בעלה פרנסה ולא הלוה לה כלום למאן קא תבע, היא לא לותה והבעל לא ביקש ממנו שיפרנסה הלכך מצוה הוא דעבד, אבל אם הלוה לה, חייב הבעל לשלם אם היא כשרה, ואם היא מן השניות אינו חייב לשלם:",
+                "<b>ולא בלאות.</b> אם נשתמש הבעל בנכסי מלוג שלה עד שבלו אינו חייב לשלם, דסד״א הואיל ואין לה כתובה אם אכל הבעל נכסי מלוג שלה חייב לשלם מה שאבד ובלה מהם, קמ״ל דקנסוה רבנן שלא ישלם הבעל הבלאות. אבל מה שימצא מהן קיימים נוטלתן:",
+                "<b>אלמנה לכהן גדול וכו׳</b> יש להן כתובה ופירות דמשלם להן הבעל פירות שאכל מנכסי מלוג שלהן. ומזונות יש להן שניזונות מנכסיו, ודוקא לאחר מיתה, אבל בחייו אין כופין אותו לזונן, דהא קיימי עליה בעמוד והוצא. ואם לותה אחת מהן למזונותיה בחיי בעלה, אין חייב הבעל לשלם למלוה. ובלאות נמי יש להן, שחייב להחזיר מה שבלה ואבד מנכסי מלוג שלהן. והני מילי כשהכיר בהן, אבל לא הכיר בהן אין להן לא כתובה ולא פירות ולא מזונות ולא בלאות, אבל יש להן תוספת ובלאות דאיתנהו בעינייהו. והאי דשניות אין להן כתובה ולא פירות ולא מזונות ולא בלאות ואלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט וכו׳ יש להן כתובה ופירות ומזונות ובלאות, לפי שהללו מדברי סופרים וצריכים חזוק, והללו מדברי תורה ואין צריכים חזוק. ובפרק אלו הן הלוקין מוכח דחלוצה לכהן גדול דאורייתא היא. ואע״ג דחלוצה לכהן הדיוט היא מדברי סופרים, עשאוה כשל תורה לדין זה:"
+            ],
+            [
+                "<b>לא תאכל בתרומה.</b> כדתנן בפרק אלמנה לכהן גדול, העובר והיבם והאירוסין פוסלין ולא מאכילין:",
+                "<b>לא תאכל במעשר.</b> כולה מתניתין ר״מ היא דאמר מעשר ראשון אסור לזרים, ואינה הלכה:",
+                "<b>בת כהן ללוי לא תאכל לא בתרומה ולא במעשר.</b> הכי קאמר, אין חולקין תרומה ולא מעשר בבית הגרנות לא לבת כהן ולא לבת לוי, גזירה משום גרושה בת ישראל שהיא אסורה לאכול במעשר, ואם יחלקו לאשה מעשר בבית הגרנות יבואו לחלוק לבת ישראל אחר שנתגרשה מלוי שאין הכל יודעין שבשביל בעלה היו מחלקין לה, לפיכך גזר ר״מ שלא תחלוק אשה בבית הגרנות אפילו בת כהן ובת לוי. והא דתנן בת לוי המאורסת לכהן וכו׳ לא תאכל לא בתרומה ולא במעשר, הוא הדין אפילו נשואה, ומשום רישא דתני בת ישראל המאורסת לכהן דהתם דוקא מאורסת שאם היתה נשואה תאכל, תנא נמי בסיפא גבי בת לוי מאורסת:"
+            ],
+            [
+                "<b>מת ולה ממנו בן תאכל בתרומה.</b> דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, קרי ביה יאכילו. וכל זמן שבנה קיים מאכילה בתרומה:",
+                "<b>נשאת ללוי.</b> אחר שילדה מכהן:",
+                "<b>אוכלת במעשר.</b> ולא בתרומה, ואף על גב דיש לה בן מכהן, דהדרא הויא לה זרה:",
+                "<b>מת ולה ממנו בן אוכלת במעשר.</b> בשביל בנה מלוי, אבל לא בתרומה בשביל בנה מכהן, שהרי יש לה זרע מן הזר:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> ואמרו לה מת בעליך. שאמר לה עד אחד מת בעליך ונשאת על פי עד אחד. ולפיכך תצא מזה ומזה כדין אשת איש שזנתה שאסורה לבעל ואסורה לבועל, דלאו אנוסה היא, ואף על גב דהימנוהו רבנן לעד אחד באשה משום עגונה, טעמא מאי משום דהיא גופה דייקא ומנסבא, והך דלא דייקא קנסינן לה. אבל נשאת על פי שני עדים שאמרו לה מת בעלך, הא אמרינן בסיפא נשאת שלא על פי ב״ד כלומר שלא היתה צריכה להיתר ב״ד כיון שהיו שני עדים מעידין בדבר, מותרת לחזור לבעלה הראשון, דאנוסה היא, דמאי הוה לה למעבד. ובגמרא מוכח דלית הלכתא הכי, אלא לא שנא נשאת על פי ב״ד בעד אחד ולא שנא נשאת ע״פ שני עדים אם בא בעלה הראשון תצא מזה ומזה וכל הדרכים האלו בה:",
+                "<b>וצריכה גט מזה ומזה.</b> טעמא דבעיא גט משני, שכשרואים את הראשון חי סבורים שגרשה וע״י כן נשאה שני ואשתו גמורה היא, ואם מוציאה בלא גט נמצאת אשת איש יוצאה בלא גט:",
+                "<b>ולא בלאות.</b> שנאבדו, אבל בלאותיה הקיימים לא הפסידה:",
+                "<b>והולד ממזר מזה ומזה.</b> אם ילדה מן השני, ממזר גמור. ואם החזירה הראשון וילדה, הוי ממזר מדבריהם:",
+                "<b>לא זה וזה זכאין במציאתה.</b> דטעמא מאי אמור רבנן מציאת אשה לבעלה, משום איבה, הכא תיהוי לה איבה ואיבה:",
+                "<b>ולא במעשה ידיה.</b> דטעמא מאי אמור רבנן מעשה ידיה לבעלה משום מזוני, והכא דמזוני לית לה, מעשה ידיה לאו דיליה:",
+                "<b>ולא בהפרת נדריה.</b> דטעמא מאי בעל מיפר נדרי אשתו, כי היכי דלא תתגנה על בעלה, הכא תתגנה ותתגנה:",
+                "<b>נפסלה מן הכהונה.</b> דזונה היא:",
+                "<b>מן המעשר.</b> קנסא היא. דבת לוי שזנתה לא נפסלה מן המעשר:",
+                "<b>מן התרומה.</b> אפילו תרומה דרבנן:",
+                "<b>יורשים כתובתה.</b> כתובת בנין דכרין:",
+                "<b>חולצין ולא מיבמין.</b> אחיו של ראשון חולץ מדאורייתא ורבנן גזור דלא ליבם, ואחיו של שני חולצין מדרבנן כי היכי דבעיא גט משני מדרבנן:",
+                "<b>ביאתה או חליצתה.</b> ארישא פליג דקתני ולא מיבמין:",
+                "<b>ואין הולד ממנו ממזר.</b> אם החזירה ראשון. ולית הלכתא לא כר׳ יוסי ולא כר׳ אליעזר ולא כר״ש:",
+                "<b>נשאת שלא ברשות.</b> ב״ד, כגון שאמרו לה שני עדים מת בעליך שאינה צריכה להיתר ב״ד:"
+            ],
+            [
+                "<b>ופטורה מן הקרבן.</b> דיחיד שעשה בהוראת בית דין פטור מן הקרבן:",
+                "<b>שלא על פי בית דין.</b> אלא בשני עדים, חייבת בקרבן, דשוגגת היא. ולית הלכתא כי הא מתניתין, אלא בין נשאת ע״פ בית דין בעד אחד בין ע״פ שני עדים, חייבין בקרבן היא ובעלה השני:"
+            ],
+            [
+                "<b>ואחר כך מת בנה.</b> ולא הוזקקה ליבום:",
+                "<b>ונשאת.</b> לשוק:",
+                "<b>ראשון ואחרון.</b> ראשון שלפני השמועה, ואחרון שלאחר השמועה. וכר״ע מתוקמא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:"
+            ],
+            [
+                "<b>מותרת לחזור לו.</b> דקדושי שניה אינן כלום ובזנות בא עליה. ואמרינן בגמרא ושכב איש אותה (במדבר ח), שכיבתה אוסרתה ואין שכיבת אחותה אוסרתה:",
+                "<b>ומותר בקרובות השניה.</b> לישא בתה, דקיי״ל נושאים על האנוסה ועל המפותה:",
+                "<b>רבי יוסי אומר כל שפוסל ע״י אחרים פוסל ע״י עצמו.</b> ר׳ יוסי שמעיה לתנא קמא דקאמר לא שנא דאזלי אשתו וגיסו שהוא בעל אחות אשתו למדינת הים ולא שנא דאזלי ארוסתו וגיסו, ובאו ואמרו לו מתה אשתך ומת גיסך ונשא את אחותה ואח״כ באו אשתו וגיסו, אשת גיסו אסורה על גיסו, ואשתו מותרת לו. וא״ל ר׳ יוסי ארוסתו וגיסו דאיכא למימר תנאה הוי בקדושין והאי דנסיב לאחותה שפיר קנסיב ובעיא גט מיניה דלא לימרו אשת איש יוצאת בלא גט, דפסיל לה ע״י אחרים דהיינו גיסו, דכיון דנפקא מיניה בגיטא אפסלא לה מבעלה, פוסל נמי ע״י עצמו ואתסרא ליה אתתיה עליה דהויא אחות גרושתו, אבל היכא דאזלי אשתו וגיסו למדינת הים וקא נסיב לה לאחותה דליכא למימר תנאה הוה ליה בנשואין ושפיר קנסיב לה להאי כדאיכא למימר באירוסין, ולא בעיא גט מיניה ולא קפסיל ע״י אחרים דהא לא פסלה אשת גיסו אגיסו, אינו פוסל ע״י עצמו, ושריא ליה איתתיה שהרי אינה אחות גרושתו:"
+            ],
+            [
+                "<b>אמרו לו מתה אשתך ונשא אחותה מאביה.</b> שלא מאמה, וחזרו ואמרו לו מתה השניה, ונשא אחותה של השניה מאמה ולא מאביה, ונמצאת זו השלישית נכריה אצל הראשונה, וחזרו ואמרו לו מתה זו השלישית, ונשא אחותה של שלישית זו מאביה ולא מאמה, נמצאת רביעית רחוקה מן השניה וכ״ש מן הראשונה, וחזרו ואמרו לו מתה זאת הרביעית:",
+                "<b>ונשא אחותה מאמה.</b> והיא רחוקה מן השלישית וכן מן הראשונה ומן השניה, ואחר כך אמרו לו כולן קיימות:",
+                "<b>מותר בראשונה בשלישית ובחמישית.</b> שאינן קרובות זו לזו. ואף על פי שהשלישית אחות השניה, שריא, דקדושי שניה לא תפסי, דאחות אשה היא לראשונה שלקחה מקודם, והויא לה כאנוסה ומפותה, ותניא, אנס אשה מותר לישא בתה, דלא אסרה תורה אלא אחות אשה בלבד, והיכא דלא תפסי קדושין לאו אחות אשה היא. וכן החמישית אע״פ שהיא אחות הרביעית, מותרת, דהואיל ותפסי קדושין בשלישית נמצאת ביאת רביעית שהיא אחות שלישית ביאת זנות ולא נאסרה חמישית עליו:",
+                "<b>ופוטרות צרותיהן.</b> אם מת ובא יבם ויבם אחת מהן פוטרת צרתה:",
+                "<b>ואסור בשניה.</b> מפני הראשונה. וברביעית מפני השלישית:",
+                "<b>ואם בא על השניה לאחר מיתת הראשונה.</b> שאמת היו הדברים של ראשונה, ושאר הדברים שקר היו, אסור בשלישית מפני השניה ובחמישית מפני הרביעית:"
+            ],
+            [
+                "<b>בן תשע שנים ויום אחד פוסל.</b> את היבמה לאחין אם בא עליה, דביאתו ביאה. או אם נתן גט או עשה בה מאמר, שיש לו גט ויש לו מאמר, אבל אינו גט גמור ולא מאמר גמור:",
+                "<b>אלא שהוא פוסל תחלה.</b> בגמרא מפרש דבמאמר הוא פוסל תחלה ולא בסוף, שאם אחיו הגדול עשה מאמר ואח״כ עשה מאמר זה שהוא בן תשע שנים ויום אחד לא פסלה מאחיו, אבל בביאה פוסל בן תשע שנים ויום אחד בין בתחלה בין בסוף. ומתניתין חסורי מחסרא והכי קתני, אלא הוא פוסל תחלה והן פוסלין תחלה וסוף. במה דברים אמורים, במאמר, אבל ביאה אפילו בסוף נמי פסיל, כיצד, בן תשע שנים ויום אחד הבא על יבמתו וכו׳:"
+            ],
+            [
+                "<b>פסל על ידו.</b> דהוי ליה כמאמר אחר מאמר דשניהם תופסין בה:",
+                "<b>ר״ש אומר לא פסל.</b> דביאת בן תשע לר״ש ספק קניא ספק לא קניא, אי קניא קניא לגמרי ולא מהניא ביאת אחיו, ואי לא קניא הוה ליה כמי שלא בעל לא הוא ולא אחיו, הילכך לא פסל. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>בן תשע שנים ויום אחד.</b> שבא על יבמתו ומת חולצת ולא מתיבמת. שיש עליה זיקת שני יבמין, שבביאתו של זה הקטן שהוא כמאמר בגדול לא יצאת מידי זיקת נפילה ראשונה, וחלה עליה זיקת נפילה שניה, ותנן בפרק ד׳ אחים, מי שעליה זיקת יבם אחד ולא שעליה זיקת שני יבמין:",
+                "<b>נשא אשה.</b> שאינה יבמתו, ומת ולו אחים:",
+                "<b>הרי זו פטורה.</b> דאע״ג דביאתו ביאה אין קנינו קנין כלום עד שיביא שתי שערות, אבל ביבמה הואיל וזקוקה לו עשו אותה רבנן כמאמר:"
+            ],
+            [
+                "<b>אם לא ידע הראשונה משהגדיל, ראשונה חולצת ולא מתיבמת.</b> דזיקת שני יבמין עליה הואיל ולא ידעה משהגדיל לא יצאת ידי נפילה ראשונה:",
+                "<b>רבי שמעון אומר מיבם לאיזה שירצה.</b> דלית ליה לרבי שמעון זיקת שני יבמין. והכי נמי אמרינן בפרק ארבעה אחים:",
+                "<b>וחולץ לשניה.</b> דהא לאו צרות נינהו לאפטורי חדא ביבום חברתה, ויבומי תרווייהו לא, הואיל והויא צרתה במקצת מאמר דרבנן, מחזו כשתי יבמות הבאות מבית אחד:",
+                "<b>אחד בן תשע ואחד בן עשרים.</b> שניהן שוין לכל האמור למעלה, דכל כמה דלא אייתי שתי שערות קטן הוא, עד שיהיה בן ל״ה שנה, ואם הגיע לחמש ושלשים שנה ולא הביא שתי שערות אף על פי שלא נראו בו סימני סריס המפורשים למעלה, הרי זה סריס חמה:"
+            ]
+        ],
+        [
+            [
+                "<b>נושאין על האנוסה.</b> לאחר שאנס או פתה אשה מותר לישא בתה או אמה או אחותה, דכתיב (ויקרא כ׳:י״ד) ואיש אשר יקח את אשה ואת אמה, בכולן נאמר שכיבה וכאן נאמרה לקיחה לומר לך דרך לקיחה אסרה תורה:",
+                "<b>רבי יהודה אוסר.</b> דכתיב (דברים כ״ג:א׳-ב׳) לא יקח איש את אשת אביו ולא יגלה כנף אביו, כנף שראה אביו לא יגלה. ואין הלכה כרבי יהודה. אבל חכמים אסרו לנטען מן האשה לישא בתה או אחותה או אמה או אחת מקרובותיה, מפני שהיא מצויה אצלם תמיד ואתו לידי הרגל עבירה. ואם עבר ונשא אחת מקרובות אנוסתו ומפותתו או מקרובות האשה שנחשד עליה אין מוציאין אותה מידו. ומתניתין דקתני נושאין על האנוסה דמשמע אפילו לכתחלה, מיירי לאחר מיתת האנוסה והמפותה, דהשתא ליכא למיחש שמא לאחר שישא בתה יזנה עם הראשונה:  "
+            ],
+            [
+                "<b>לא חולצין.</b> דאחוה מן האב בעינן, וגרים אין להם שאר מן האב:"
+            ],
+            [
+                "<b>שנתערבו ולדותיהן.</b> ויש לכל אחת מהן בן ודאי, שלא נתערב:",
+                "<b>ארבעה חולצין לאחת.</b> בן ודאי של כל אחת מן הארבעה חולץ לאחת מהן, דכל אחת מספק לה לאשת אח. ובן החמישית ישאנה ממה נפשך, אם אשת אחיו היא הרי מיבם לה, ואם לאו הרי חלץ לה יבמה:",
+                "<b>הוא ושלשה.</b> זה שיבם חולץ לאחרת ושלשה עמו. והחמישי מיבם ממה נפשך. וחוזרין השנים הללו וחולצין לשלישית ושנים עמהם והחמישי מיבם, וכן כולם:",
+                "<b>ד׳ חליצות.</b> תחלה, לפי שאין אחד מהם רשאי ליבם עד שיחלצו לה הארבעה, כי היכי דלא לפגע ביבמה לשוק. והוא הדין דמצו הארבעה למחלץ לכולהו והאחד כונס את כולן, אלא דהכי שפיר טפי, דלמא לכל חד וחד מתרמי דיליה ומתקיימא מצות יבום:"
+            ],
+            [
+                "<b>מתו כשרים.</b> הודאין:",
+                "<b>אחד חולץ.</b> תחלה, והדר מיבם אידך, ממה נפשך, אי האי דחלץ הוא בן הכלה וחלץ לאשת אחיו, הא אשתריא לה בהך חליצה ושפיר נסיב לה אידך שהוא בן הזקנה, דאשת בן אחיו מותרת לו. ואי האי דחלץ הוא בן הזקנה ואשת בן אחיו חלץ, הויא לה כחולצת מן הנכרי, ובן הכלה כי מיבם לה שפיר קמיבם:"
+            ],
+            [
+                "<b>אוכלים בתרומה.</b> דאחד כהן ואחד עבד כהן אוכלין בתרומה:",
+                "<b>וחולקים חלק אחד.</b> מפרש בגמרא דהכי קאמר, וחולקים חלק כאחד, אם באו שניהם על הגורן כאחד נותנים להם, אבל זה בלא זה אין חולקין להם, דקסבר האי תנא אין חולקים תרומה לעבד אלא אם כן רבו עמו:",
+                "<b>בין כשרות בין פסולות.</b> דכל אחד מהם ספק כהן ספק עבד, כשרות אסורות לעבד ופסולות אסורות לכהן, וספק איסורא לחומרא:",
+                "<b>אין סופגין את הארבעים.</b> דכל חד אמר אנא לאו כהן אנא:",
+                "<b>אין משלמין.</b> דכל חד אמר כהן אנא, ולא מפקינן ממונא מספיקא:",
+                "<b>ומוכרין התרומה.</b> תרומת תבואתן אין נותנין אותה לכהן כשמפרישין אותה, דכל חד אמר אייתי ראיה דלאו כהן אנא, ומכל מקום אי אפשר להן לאכלה אלא מוכרין אותה לכהן והדמים שלהן:",
+                "<b>ואין חולקים בקדשי המקדש.</b> כגון עורות קדשים, דלכל חד מינייהו אמרינן אייתי ראיה דכהן את ושקול:",
+                "<b>ואין נותנין להם קדשים.</b> להקריב:",
+                "<b>ואין מוציאין שלהם.</b> כגון אם נולד להם בכור אין מוציאין אותו מידן, וירעה עד שיסתאב:",
+                "<b>חומרי ישראל וחומרי כהנים.</b> מפרש בגמרא, שמנחתן נקמצת כמנחת ישראל וקרב בפני עצמו, ואין שייריה נאכלין כמנחת ישראל אלא נשרפת כמנחת כהנים שהיא כליל:"
+            ],
+            [
+                "<b>הן חולצין ולא מיבמין.</b> לאשתו של ספק. ואחד מבני הראשון חולץ שמא בן אביהם היה. ולא מיבמין, שמא בן האחרון הוא והרי הוא אחיהן מן האם ולא מן האב ואשתו עליהן בכרת. וכן בני האחרון. וכן הוא חולץ לנשותיהן ולא מיבם:",
+                "<b>היו לו אחים מן הראשון ומן האחרון.</b> שלא מאותה האם:",
+                "<b>הוא או חולץ או מיבם.</b> לאשת בן הראשון, אם אחיו הוא הרי טוב, ואם לאו, נכרית היא אצלו, וכגון שאין שם אח אלא הוא דליכא לספוקי ביבמה לשוק. וכן לאשת בן האחרון:",
+                "<b>הם אחד חולץ ואחד מיבם.</b> או בן הראשון או בן האחרון חולץ לה וחבירו מיבם. אם יבמתו היא הרי טוב, ואם לאו נכרית היא. ומשום יבמה לשוק ליכא למיחש שהרי חלץ לה יבמה:"
+            ],
+            [
+                "<b>היה אחד ישראל.</b> אחד מן הבעלים ישראל ואחד כהן:",
+                "<b>הוא אונן עליהן.</b> שמא זה אביו וביום מיתתו אסור לאכול בקדשים:",
+                "<b>והם אוננים עליו.</b> וביום מותו אסורים שניהם בקדשים. ומשכחת לה דרואה במיתת שניהן וכהן כשר הוא דהא אינו מיטמא להן, כגון שנתקדשה קדושי טעות על תנאי ולא נתקיים דנפקא מיניה בלא גיטא ונישאת תוך שלשה ובכהאי גוונא משכחת לה דרואה במיתת שניהם וכהן כשר, הוא לפיכך אינו מיטמא להן:",
+                "<b>הוא לא יורש אותן.</b> דיורשין מדחין אותו אלו אצל אלו:",
+                "<b>והן יורשין אותו.</b> דמי מעכב על ידן, וחולקים הממון בין שניהן:",
+                "<b>ועולה במשמרו.</b> לעבוד, ואין בני משמר מעכבין עליו. אבל אינו חולק, דכל בני משמר דחו ליה גבי חבריה:"
+            ]
+        ],
+        [
+            [
+                "<b>מצות חליצה.</b> ואפילו שלשתן הדיוטות. והא דקרי להו דיינים, שצריך שיהיו יודעים להקרות הפסוקים כעין דיינים. ואע״ג דתנן מצות חליצה בשלשה, צריכין לצרף עמהן שנים אחרים, שתהיה חליצה בחמשה לפרסומי מילתא. והשנים הללו שמוסיפים על השלשה אפילו אין יודעים להקרות:",
+                "<b>מנעל.</b> של עור רך חליצתו כשרה, אבל לכתחלה לא, גזירה שמא יחלוץ במנעל קרוע מלמעלה, דאפילו כי קרוע מייתב אכרעיה הואיל והוא רך, ואנן מידי דמגין בעינן והא ליכא. אבל סנדל שהוא של עור קשה וכי קרוע לא מייתב אכרעיה, ליכא למגזר שמא יחלוץ בסנדל קרוע, הלכך עיקר חליצה בסנדל היא:",
+                "<b>באנפליאות.</b> כמין בתי רגלים של בגד:",
+                "<b>חליצתה פסולה.</b> דמידי דמגין בעינן, כתיב הכא (דברים כ״ה) נעלו וכתיב התם (יחזקאל י״ז) ואנעלך תחש, והוא עור:",
+                "<b>מן הארכובה ולמעלה חליצתה פסולה.</b> שהיו רצועות המנעל קשורות למעלה מן הארכובה:"
+            ],
+            [
+                "<b>בסנדל של עץ כשרה.</b> והוא שיהיה מחופה עור:",
+                "<b>חלצה בגדול.</b> שהיה הסנדל גדול ממדת רגלו, אם יכול להלוך בו חליצתו כשרה:",
+                "<b>או בקטן.</b> ממדת רגלו, אם חופה את רוב רגלו חליצתו כשרה. והלכה כרבי אליעזר במה שפוסל חליצה בלילה, ואין הלכה כמותו במה שמכשיר חליצה בשמאל:"
+            ],
+            [
+                "<b>חלצה ולא קראה חליצתה כשרה.</b> דכי כתב רחמנא ככה דמשמע עיכובא, אמעשה הוא דכתיב (דברים כ״ה:ט׳) ככה יעשה לאיש, וקריאה דיבור בעלמא הוא:",
+                "<b>דבר שהיא מעשה באיש.</b> כגון חליצה שהאשה עושה מעשה בגופו של איש, לאפוקי רקיקה דלאו מעשה בגופו של איש הוא:"
+            ],
+            [
+                "<b>החרש שנחלץ חליצתו פסולה.</b> שאינו פוטרה במקום שיש אח אחר כשר:",
+                "<b>והחרשת שחלצה פסולה.</b> שהיא עצמה אינה נפטרת בחליצתה, ואין לה תקנה אלא ביבום, ואם רצה אחר כך להוציא יוציא בגט:",
+                "<b>והחולצת לקטן חליצתה פסולה.</b> כל היכא דתנינן בפרקין חליצה פסולה, אינה יכולה להתיבם אחר אותה חליצה וצריכה חליצה אחרת מעלייתא להתירה לעלמא. והאי תנא דקרי לחליצת קטן חליצה פסולה דמשמע שפוסלה מלהתיבם, ר׳ מאיר היא, דאילו רבנן אמרי אין בחליצת קטן כלום ולא נפסלה מלהתיבם. והלכה כחכמים:"
+            ],
+            [
+                "<b>חלצה בשנים.</b> כשרים:",
+                "<b>או בשלשה.</b> והיה אחד מהם קרוב או פסול, דלא נשתיירו כי אם שנים כשרים:",
+                "<b>חליצתה פסולה.</b> וכן הלכה שאין חליצה כשרה בפחות משלשה:"
+            ],
+            [
+                "<b>עצה ההוגנת לו.</b> אם הוא ילד והיא זקנה, הוא זקן והיא ילדה, אומרים לו מה לך אצל ילדה מה לך אצל זקנה כלך אצל שכמותך:",
+                "<b>קוראה מאן יבמי.</b> וקורא, לא חפצתי לקחתה. חולצת ורוקקת וקוראה, ככה יעשה לאיש. והלכה כרבי יהודה דאמר מצוה על כל העומדים שם לומר חלוץ הנעל חלוץ הנעל חלוץ הנעל:"
+            ]
+        ],
+        [
+            [
+                "<b>בית שמאי אומרים אין ממאנין אלא ארוסות.</b> יתומה שהשיאוה אמה ואחיה, אינה ממאנת אלא מן הארוסין:",
+                "<b>בבעל.</b> אבל אם מת ולא מיאנה בו ונפלה לפני יבם, אינה יוצאה במיאון, אלא תמתין עד שתגדיל ותחלוץ:",
+                "<b>אין בנות ישראל הפקר.</b> ואפילו מן האירוסין לא תמאן ותיארס לאחר ותחזור ותמאן. אלא ממאנת בזה ותמתין מליארס לאחר עד שתגדיל:",
+                "<b>תמאן ותנשא.</b> לאו למהדר ולמאן זמנא אחריתי, אלא הכי קאמר, ממאנת וממתנת מליארס לאחר עד שתגדיל, או אם רוצה להנשא ממאנת בבעלה ותנשא מיד, דתו לא ממאנת לבית שמאי דנשואה היא:"
+            ],
+            [
+                "<b>אין מעשה קטנה אלא כמפותה.</b> דכמי שלא נישאת דמי. ואין הלכה כרבי אליעזר, והלכה כר׳ חנינא בן אנטיגנוס. ופחותה מבת שש בחזקת שאינה יודעת לשמור קידושיה ואינה צריכה למאן. ויותר מבת עשר, בחזקת שיודעת לשמור קידושיה ואף על פי שהיא סכלה ביותר. ומבת שש ועד בת עשר צריכה בדיקה אם יודעת לשמור קידושיה אם לאו. וממאנת הבת והולכת עד שתהא בת י״ב שנה ויום אחד ותביא סימנים. לאחר מכאן אינה ממאנת אפילו לא בא עליה. ואם בא עליה לאחר י״ב שנה ויום אחד אף על פי שלא הביאה סימנים חיישינן שמא נשרו הסימנים וקנאה:"
+            ],
+            [
+                "<b>כל עכבה שהיא מן האיש.</b> נתן לה גט, זו היא עכבה שהיא מן האיש, דכיון דלא מיאנה גילתה דעתה שכל מה שהיתה מתעכבת אצלו היה בשבילו. מיאנה בו, זו היא עכבה שאינה מן האיש, שלא נתעכבה אצלו משום אישות. ומתניתין מפרש לה ואזיל:"
+            ],
+            [
+                "<b>מותרת לחזור לו.</b> אע״ג דאם לא החזירה ונישאת לאחר מתוך הגרושין ונתארמלה, אסורה לראשון, אפילו הכי כי החזירה ומיאנה בו אתי מיאון וגלי עלה דקטנה היא ובטליה לגטא, ולא הוי בחזרה שניה כמחזיר גרושתו משנישאת לאחר:",
+                "<b>זה הכלל.</b> כלומר אפילו פעמים הרבה גרשה והחזירה ומיאנה בו, אם נישאת לאחר מתוך גט אסורה לחזור לו, ומתוך מיאון מותרת לחזור לו:"
+            ],
+            [
+                "<b>לאחר ומיאנה בו.</b> כלומר חזרה ונישאת לשלישי ומיאנה בו:",
+                "<b>כל שיצתה ממנו בגט אסורה לחזור לו.</b> אע״פ שיצתה משל אחריו במיאון לא בטליה לגיטא דידיה:"
+            ],
+            [
+                "<b>מותרת ליבם.</b> ולא אמרינן נישואין הראשונים מפילין היבמה לפני היבם ומשעה שגירשה אחיו קיימא עליה באיסור אשת אח דהויא לה גרושת אחיו:",
+                "<b>רבי אליעזר אוסר.</b> דגזר כל הני אטו יתומה בחיי האב דאמרינן לקמן במתניתין דלאחר חזרתה הרי היא כגרושה אפילו לרבנן. ואין הלכה כרבי אליעזר:",
+                "<b>כיתומה בחיי האב.</b> אף על פי שהאב חי הרי היא כיתומה לענין קדושין, דשוב אין לאב כח לקבל קדושיה. ואם החזירה בקטנותה, אסורה ליבם אם מת בקטנותה, דקדושי חזרה אינן כלום הואיל ופקע רשות אב מינה והיא אין לה יד, והויא כגרושה ועומדת:"
+            ],
+            [
+                "<b>תצא משום אחות אשה.</b> ופטורה מן החליצה ומן היבום:",
+                "<b>מת בעלה של גדולה.</b> ונפלה לפני בעל הקטנה, זיקתה של גדולה שהיא מן התורה, אוסרת קטנה עליו משום דנישואיה דרבנן, והויא לה אחות זקוקתו. ומה יעשו:",
+                "<b>רבי אליעזר אומר מלמדים הקטנה.</b> שתמאן בו. ותעקור נשואיה, ויהא מיבם את הגדולה. והלכתא כותיה:",
+                "<b>רבן גמליאל אומר.</b> אין זיקת גדולה אוסרת את הקטנה, דסבר רבן גמליאל דלא אלימא זיקה לאסור את אשתו עליו, הלכך אם מיאנה מוטב ותתיבם הגדולה, ואם לאו, תמתין הקטנה אצלו עד שתגדיל ויהיו נישואיה דאורייתא ואחר כך תצא הגדולה משום אחות אשה. אבל לחלוץ לגדולה לא, דפסל את הראשונה עליו משום אחות חלוצה:",
+                "<b>אי לו.</b> אוי לו. שמוציא את אשתו בגט, ואין מלמדין אותה למאן, דאמרינן שיתרחק אדם מן המיאונים:"
+            ],
+            [
+                "<b>לשתי יתומות.</b> נכריות:",
+                "<b>או חליצתה.</b> לאחר שתגדיל:",
+                "<b>וכן שתי חרשות.</b> כלומר כשם ששתי קטנות ביאת אחת מהן פוטרת צרתה, כך בשתי חרשות. אבל חליצה ליכא למימר בחרשת דלאו בת חליצה היא. ",
+                "<b>אחת קטנה ואחת חרשת.</b> אע״ג דשתיהן אין נישואיהן נישואין גמורין, מכל מקום לא ידעינן בהי מינייהו ניחא ליה והיא חשיבא אשתו טפי:",
+                "<b>ביאת הגדולה פוטרת את הקטנה.</b> דביאת מי שנשואיה נשואין גמורין פוטרת אותה שאין נשואיה גמורין. אבל איפכא לא:"
+            ],
+            [
+                "<b>לא פסל את הראשונה.</b> שהרי ביאתן שוה. ואי ראשונה קנויה היא הרי היא אשתו וביאת האחרונה בעילת זנות. ואי לאו קנויה היא הרי שתיהן נכריות אצלו שלא היו קנויות לאחיו, ומקיים את הראשונה שלא נפסלה עליו, אבל אחרונה לא, דילמא קנויות הוו ומשבא על הראשונה קיימא היאך עליה באסור שני בתים:",
+                "<b>פסל את החרשת.</b> דשמא קטנה קנויה כולה וקנין החרשת משוייר, והוה ליה שני בתים, דהכי מסקינן בגמרא דקטנה ספק אם היא קנויה לגמרי הואיל וראויה לביאה לאחר זמן, ספק אם אינה קנויה כלל. וחרשת קנויה ומשויירת, כלומר קנויה במקצת ואינה קנויה קנין גמור. ואפילו הכי אם בא על החרשת אחר שבא על הקטנה לא פסל את הקטנה, ממה נפשך, אי קטנה קנויה לגמרי הרי קנאה וביאת החרשת שאחר כן לאו כלום היא, ואי אינה קנויה כלל, אף לאחיו לא היתה קנויה ונכרית היא. אבל אם בא תחלה על החרשת ואחר כך על הקטנה, פסל את החרשת דשמא קנין הקטנה קנין גמור הוא, ופסל קנין החרשת שהוא קנין משוייר. ואית ספרים דגרסי, אם בא על הקטנה וחזר ובא על החרשת פסל את הקטנה, דגזרינן אטו כשבא על החרשת וחזר ובא על הקטנה:"
+            ],
+            [],
+            [
+                "<b>ר׳ אליעזר אומר בכולן מלמדין.</b> והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>יגדלו זה עם זה.</b> ואינו יכול לגרשה עד שיגדיל דגט קטן אינו גט:",
+                "<b>היבמה שאמרה בתוך שלשים יום.</b> שכנסה היבם, לא נבעלתי ליבם, והוא אומר בעלתיך ודייך בגט, כופין אותו לחלוץ דהיא נאמנת, דעד תלתין יומין מוקי אינש נפשיה ולא בעיל:",
+                "<b>לאחר שלשים יום.</b> הוא נאמן, דלא מוקי איניש נפשיה מלבעול יותר משלשים יום. ומיהו איהי לא משתריא, דשויתה אנפשה חתיכה דאיסורא ובעיא חליצה, ומבקשים ממנו שיחלוץ, אבל לא כופין, דהא הוא אומר שבעל. והא דכופין אותו לחלוץ תוך ל׳ יום ומבקשין אותו לחלוץ לאחר ל׳ יום ואין כופין ומבקשים לייבם, מוקי בגמרא כגון שגט יוצא מתחת ידה, שכיון שנתן גט לזיקתו נפסלה עליו, ומיהו בעיא חליצה למשרייה לעלמא. ואי אמרה היא נבעלתי והוא אומר לא בעלתי, אין חוששים לדבריו ולא בעיא חליצה:"
+            ],
+            [
+                "<b>הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה.</b> דלא אסקא דעתה שימות בעלה ותפול לפניו ליבום, ונוטלת כתובתה:",
+                "<b>אבל לאחר מיתת בעלה.</b> הויא מורדת, וקיימא לן כותבין אגרת מרד על שומרת יבם:",
+                "<b>מבקשים ממנו לחלוץ.</b> ויתן כתובתה אם ירצה, ואם לא רצה לחלוץ והיא מורדת בו ובאה להפסיד כתובתה, כופין אותו לחלוץ:"
+            ]
+        ],
+        [
+            [
+                "<b>חרש.</b> כשם שכונס ברמיזה. כלומר כקידושין כך גרושין. וכן פקח בחרשת ברמיזה כנס שרמז לה עד שנתרצית לו וברמיזה יוציא אם רצה להוציא:",
+                "<b>ונתחרשה.</b> אע״פ שקדושין גמורים היו שפקחת היתה באותו זמן:",
+                "<b>אם רצה להוציא יוציא.</b> דלא בעינן דעת האשה:",
+                "<b>נשתטית לא יוציא.</b> ואע״פ שיודעת לשמור גיטה ומתגרשת מן התורה, תקנו חכמים שלא יגרשנה כדי שלא ינהגו בה מנהג הפקר:",
+                "<b>נתחרש הוא.</b> לאחר קדושין, הואיל והיו קדושיו קדושין גמורים לא יוציא עולמית, שאין גרושין שאינן גמורים מפקיעין קידושין גמורים:"
+            ],
+            [
+                "<b>שהשיאה אביה.</b> בקטנותה וקיבל קידושיה והיו קדושין גמורים, אע״פ שהיא חרשת, שעל דעת אביה נתקדשה ולא על דעתה:",
+                "<b>יוצאה בגט.</b> אפילו לאחר שגדלה ופקע כח אב מקבלת היא את גיטה:",
+                "<b>אף זו.</b> פקחת שנתחרשה, כיוצא בה:"
+            ],
+            [
+                "<b>הרי אלו פטורות.</b> דהואיל ושניהן חרשים או שתיהן חרשות, כקדושי זו כך קדושי זו, ואתו קדושין דאשתו אע״פ שאינן גמורים ומפקעי זיקת יבמתו שהרי אינה זיקה גמורה:",
+                "<b>יכנסו.</b> שאין חליצה בחרש וחרשת, שאינן בואמר ואמרה. ואח״כ אם רצו להוציא יוציא בגט, דאתי גט ברמיזה ומפקע נשואין דידיה וזיקת אחיו דהואי ברמיזה:"
+            ],
+            [
+                "<b>מוציא את אשתו בגט.</b> דזיקת אחותה הבא מכח קדושין גמורים אוסרתה עליו, ואין כח בקדושין דידיה לדחות היבמה משום אחות אשתו:",
+                "<b>ואשת אחיו אסורה לעולם.</b> דחרש לא חליץ. ולכנוס אי אפשר משום אחות אשה:"
+            ],
+            [],
+            [],
+            [
+                "<b>כונס ואינו מוציא לעולם.</b> דלא אתי גט דידיה ומפקע זיקת יבומי אחיו הראשון:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> שלום בינו לבינה. שאם היתה קטטה בינו לבינה דלמא מחמת שנאה מכוונה לאסור עצמה עליו:",
+                "<b>ושלום בעולם.</b> שאם היה שעת חירום דלמא כשראתה ששהה הרבה זמן ולא חזר אמרה ודאי לסטים הרגוהו. אי נמי, ראתה אותו מוכה במלחמה וסברה ודאי ימות. אבל כששלום בעולם אי לא חזיתיה דמית ודאי חיישא לקלקולא שמא יבא לאחר שתנשא, ותהא מקולקלת:",
+                "<b>רבי יהודה אומר כו׳</b> ולית הלכתא כוותיה:",
+                "<b>אמרו לו.</b> לרבי יהודה פקחת תנשא שוטה לא תנשא, אלא אחת זו ואחת זו תנשא:"
+            ],
+            [
+                "<b>בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהם ומת, ובאה והודיעה בבית דין ושלחו ומצאו כדבריה. ולא התירו חכמים אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:",
+                "<b>אלא בהוה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:"
+            ],
+            [
+                "<b>שאין האחים נכנסים.</b> לנחלת בעלה, דרחמנא אמר (דברים י״ז:ו׳) על פי שנים עדים. וגבי נשואין דידה הוא דאקילו רבנן משום עגונה:",
+                "<b>מספר כתובתה.</b> מנוסח הכתוב בשטר כתובה, כשתנשאי לאחר, והרי היא נישאת, ואם כן תטול כתובתה:"
+            ],
+            [
+                "<b>חוץ מחמותה.</b> טעמא דכולהו, מפני ששונאות אותה ומתכוונות לקלקלה. חמותה שונאתה, שאומרת בלבה זאת תאכל כל עמלי. בת חמותה אומרת זאת תירש כל עמל אבי ואמי. יבמתה יראה שמא סופה להיות צרתה. בת בעלה אומרת זאת באה במקום אמי ותאכל כל עמלה:",
+                "<b>מה בין גט למיתה.</b> דאמרינן אף הנשים שאין נאמנות לומר מת בעלה, נאמנות להביא גיטה:",
+                "<b>שהכתב מוכיח.</b> דסמכינן עיקרא על הגט. ואע״ג דעלייהו נמי סמכינן שצריכות לומר בפני נכתב ובפני נחתם:",
+                "<b>עד אחד אומר מת ונישאת.</b> לאו דוקא נישאת, אלא התירוה להנשא אע״פ שלא נישאת, ואחר כך בא עד אחד ואומר לא מת, לא תצא מהתירה הראשון:",
+                "<b>עד אחד אומר מת ושנים אומרים לא מת.</b> כגון שהם פסולי עדות. ואשמועינן הואיל והאמינה תורה עד אחד אין כאן תורת עדות, וכי היכי דחד חשיב, פסולי עדות נמי חשיבי, הלכך הלך אחר רוב דעות, בין כשרים בין פסולים:",
+                "<b>שנים אומרים מת ואחד אומר לא מת וכו׳</b> הא קמשמע לן, דאזלינן אחר רוב דעות בפסולי עדות, בין לקולא בין לחומרא:"
+            ],
+            [
+                "<b>אחת אומרת מת.</b> שתי צרות הבאות ממדינת הים, אחת אומרת מת בעלי ואחת אומרת לא מת:",
+                "<b>ר״מ אומר הואיל ומכחישות כו׳</b> ולית הלכתא כוותיה:"
+            ],
+            [
+                "<b>היתה בת ישראל לכהן.</b> אם היתה צרתה בת ישראל לכהן, תאכל בתרומה בחזקת שבעלה קיים, ואינה חוששת לעדות צרתה, שהואיל ואינה נאמנת להשיאה אינה נאמנת לפוסלה. וכן הלכה:"
+            ],
+            [
+                "<b>אמרה מת בעלי ואח״כ מת חמי.</b> חמותה אסורה, שאין כלה מעידה על חמותה. ואע״ג דאמרה ברישא מת בעלי דתו אינה כלתה והויא נכרית, אפילו הכי לא מהימנה:",
+                "<b>היתה בת ישראל לכהן תאכל בתרומה.</b> ובהא נמי הלכה כר׳ טרפון. אבל בקידש אחת מחמש נשים ואינו יודע איזה מהן קידש, וכן גזל אחד מחמשה ואינו יודע איזה מהן גזל, בתרווייהו הלכה כר״ע:"
+            ],
+            [
+                "<b>מת בעלי ואח״כ מת בני נאמנת.</b> הואיל והיה לה בן ולא היתה בחזקת זקוקה ליבם כשיצאה, השתא נמי כי אמרה מת בעלי ואח״כ מת בני שאין בה זיקת יבם, מהימנא. אבל כי אמרה מת בני ואח\"כ מת בעלי ורוצה להתיבם, לא מהימנה. ואם באת להינשא לשוק חוששים לדבריה, דשויתה לנפשה חתיכה דאיסורא לעלמא, וחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ניתן לי במדינת הים.</b> ומת בני ואחר כך מת בעלי, דלא מפקא נפשה מחזקה קמייתא, שאומרת עדיין היא צריכה ליבם, נאמנת ומותרת להתיבם:",
+                "<b>אינה נאמנת.</b> להנשא לשוק בלא חליצה, דכי הימנוה רבנן לאשה, גבי בעלה הימנוה, משום דדייקא ומנסבה, אבל לאפוקי נפשה מיבם לא הימנוה, משום דזמנין דסניא ליה:",
+                "<b>וחוששין לדבריה.</b> דאפקא נפשה מיבם, וחולצת ולא מתיבמת:"
+            ],
+            [
+                "<b>ניתן לי יבם במדינת הים.</b> שילדה חמותה במדינת הים, והיא הלכה בחזקת שאין לה יבם:",
+                "<b>מת בעלי ואח״כ מת יבמי וכו׳</b> דתרווייהו קא שריא נפשה לשוק, נאמנת ומותרת לשוק בחזקתה הראשונה, שהפה שאסר הוא הפה שהתיר:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> לא תנשא. הואיל ובלא בנים יצא בעלה:",
+                "<b>ולא תתיבם.</b> שמא ילדה צרתה. וא״ת תחלוץ ואח״כ תנשא לשוק ממה נפשך. תירצו בגמרא, משום דחלוצה פסולה לכהונה, ואם תחלוץ וימצא אחר כך שילדה צרתה ולד של קיימא וחליצתה אינה כלום, צריכים להכריז עליה שהיא כשרה לכהונה ולא נפסלה מחמת אותה חליצה. ומי שנמצא בשעת חליצתה ולא נמצא בשעה שהכריזו על החליצה דלאו כלום היא ולא נפסלה לכהונה על ידה כשיראה אותה נשואה אחר כך לכהן יאמר שחלוצה מותרת לכהן:",
+                "<b>היתה לה חמות.</b> במדינת הים:",
+                "<b>אינה חוששת.</b> שמא ניתן לה יבם. אע״ג דחיישינן לעיל שמא ילדה צרה, התם הוא דכל מה דילדה צרה בין זכר בין נקבה מפיק לה להיאך מיבם, אבל חמות דאי נמי ילדה לא זקיק לה להיאך אלא א״כ ילדה זכר, איכא למימר שמא הפילה, ואם תמצא לומר לא הפילה שמא נקבה היתה:",
+                "<b>יצתה מלאה.</b> מעוברת:",
+                "<b>חוששת.</b> שמא ניתן לה יבם. ואין הלכה כר׳ יהושע דאמר אינה חוששת:"
+            ],
+            [
+                "<b>שתי יבמות.</b> נשי שני אחים:",
+                "<b>מפני בעלה של זו.</b> שמא הוא חי וזקוקה לו, ואע״פ שאשתו אומרת מת, אינה נאמנת להתיר זו לשוק על פיה, שאין יבמה מעידה לחברתה:",
+                "<b>לזו עדים.</b> שמת בעלה, ולזו אין לה עדים:",
+                "<b>זו שיש לה עדים אסורה.</b> לינשא לשוק, מפני יבמה שאין עדים שמת:",
+                "<b>וזו שאין לה עדים מותרת.</b> שהרי בשביל בעלה אינה נאסרת שהיא נאמנת לומר מת בעלי, ובשביל יבמה נמי לא מתסרא שהרי באו עדים שמת:",
+                "<b>לזו בנים ולזו אין בנים.</b> ואין עדים לא לזו ולא לזו, את שיש לה בנים מותרת ואת שאין לה בנים אסורה:",
+                "<b>נתיבמו.</b> שהיו להן כאן שני יבמין ונתיבמו ומתו היבמים, אסורות להנשא לשוק, זו מפני בעלה הראשון של זו וזו מפני בעלה הראשון של זו. אע״פ שהיו שתיהן נשואות ליבמיהן בחזקת שמתו בעליהן, על פי עצמן נישאו. והיו נאמנות שהאשה שאמרה מת בעלי תתיבם, אבל עכשיו שתהיינה נשואות לשוק לא. שאם ינשאו לשוק נמצא עדותה של זו מועיל לזו ועדותה של זו מועיל לזו ואין היבמות מעידות זו לזו:",
+                "<b>הואיל והותרו ליבמין.</b> בחזקת שמתו בעליהן, הותרו לינשא לשוק, דתו לא חיישינן שמא הם בחיים. ואין הלכה כרבי אלעזר:"
+            ],
+            [
+                "<b>פרצוף פנים עם החוטם.</b> אם לא ראהו בפרצוף פניו, או שניטל חוטמו, אין מעידין להשיא את אשתו, שמא אינו הוא:",
+                "<b>מגוייד.</b> מנותח. כמו גודו אילנא (דניאל ד׳ י״א:)",
+                "<b>או חיה אוכלת בו.</b> דוקא במקום שאין נפשו יוצאה, אבל במקום שנפשו יוצאה, מעיד עליו שהוא מת:",
+                "<b>אין מעידין אלא עד שלשה ימים.</b> אם לא ראוהו עד לאחר שלשה ימים למיתתו אין מעידין עליו, דחיישינן שמא נשתנו מראית פניו ואינו זה שהם סבורים:",
+                "<b>ר׳ יהודה בן בבא אומר לא כל אדם וכו׳</b> יש לך אדם שממהר להנפח, כגון אדם שמן. ויש מקום שאדם ממהר להסריח ולהשתנות בו כגון מקום חמה. ויש לך שעה שהעולם חם ואדם ממהר להסריח ולהשתנות, והכל לפי האדם והמקום והשעה בין לקולא בין לחומרא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מים שיש להם סוף שנראים כל ארבע רוחות שסביב המים.</b> ומים שאין להם סוף, שאין אדם יכול לראות כל סביביו. ורבי מאיר לא מפליג בין מים שאין להם סוף למים שיש להם סוף. אבל חכמים פליגי בברייתא, ואמרי, מים שיש להם סוף אשתו מותרת אם שהה שם שיעור שאי אפשר שיחיה כשיעור זה בתוך המים, ומים שאין להם סוף אשתו אסורה דשמא לאחר שעלה משם יצא והלך לו, כדאמר רבי יוסי במתניתין. והלכה כחכמים:",
+                "<b>ועלה לאחר שלשה ימים.</b> דסבירא ליה לר׳ מאיר אדם חי בתוך המים ימים רבים, ומשום הכי אפילו במים שיש להם סוף דאי נפיק הוה חזי ליה, חייש דילמא נפיק בתר ימים רבים ולא חזו ליה. ורבי יוסי פליג עליה ואמר מעשה בסומא שירד לטבול במערה וכו׳, ומערה מים שיש להם סוף, ושהו עד שתצא נפשם והשיאו את נשותיהן:",
+                "<b>מן הארכובה ולמטה.</b> הואיל ויכול לחיות, לא תינשא, שמא יצא ולא ראוהו, דמים שאין להם סוף הן:"
+            ],
+            [
+                "<b>אפילו שמע מן הנשים.</b> שאין מתכוונות להעיד, יכול לילך להעיד להשיא את אשתו:",
+                "<b>הרי אנו הולכים לספוד ולקבור את איש פלוני.</b> בגמרא מוקי שצריך שיאמרו אנו באים מלספוד ולקבור את איש פלוני. וצריך נמי שישמע אותם מספרים מעניני ההספד, כך וכך רבנן הוו התם, כך וכך ספדני הוו התם, מפני שדרך תינוקות לשחק ולהעלות שמות ושמא נמלה או חגב קברו ומכנים אותו בשם איש פלוני:"
+            ],
+            [
+                "<b>ומשיאים על פי בת קול. </b> [אם] שמעו קול צווחת פלוני מת:",
+                "<b>בצלמון.</b> שם מקום:"
+            ],
+            [
+                "<b>ונומיתי לו.</b> אמרתי לו:",
+                "<b>כן הדברים.</b> שכל חביריו חולקים עליו:",
+                "<b>משובשת בגייסות.</b> ואיני יכול לילך אצליכם להעיד מה ששמעתי אלא אמור להם אתה זה העדות בשמי:",
+                "<b>ר׳ אליעזר ור׳ יהושע אומרים כו׳ ור״ע אומר כו׳</b> ולית הלכתא כחד מינייהו. אלא הלכה משיאים על פי אשה ועל פי קרובים חוץ מחמש נשים דתנן במתניתין, ועד מפי עד מפי אשה מפי עבד מפי שפחה כשר לעדות אשה:",
+                "<b>לא תהא כהנת כפונדקית.</b> כלומר מיוחסת לא תהא נאמנת כפונדקית גויה, בתמיה, ואם האמינו הפונדקית גויה מסיחה לפי תומה, כל שכן שיאמינו באשה ישראלית:",
+                "<b>לכשתהא פונדקית נאמנת.</b> כלומר שגם הפונדקית אינה נאמנת:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה יבמות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file